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diff --git a/41584-8.txt b/41584-8.txt deleted file mode 100644 index 5093885..0000000 --- a/41584-8.txt +++ /dev/null @@ -1,12669 +0,0 @@ -The Project Gutenberg EBook of Notes on the Book of Deuteronomy, Volume II, by -Charles Henry Mackintosh - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: Notes on the Book of Deuteronomy, Volume II - -Author: Charles Henry Mackintosh - -Release Date: December 9, 2012 [EBook #41584] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK NOTES ON DEUTERONOMY, VOL II *** - - - - -Produced by Júlio Reis, Julia Neufeld and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive/American Libraries.) - - - - - - - - - - NOTES - _on the book of_ - DEUTERONOMY - - _Volume II_ - - C. H. MACKINTOSH - - - "_Forever, O Lord, Thy Word is settled in heaven._" - - "_Thy Word have I hid in my heart, that I might not sin - against Thee._" - - - LOIZEAUX BROTHERS - New York - FIRST EDITION 1880 - TWENTY-FIFTH PRINTING 1954 - - - LOIZEAUX BROTHERS, Inc., PUBLISHERS - - _A Nonprofit Organization, Devoted to the Lord's Work - and to the Spread of His Truth_ - - 19 WEST 21ST STREET, NEW YORK 10, N. Y. - - - PRINTED IN THE UNITED STATES OF AMERICA - - - - -PREFATORY NOTE - -TO THE AMERICAN EDITION - - -As several persons in America have, without any authority whatever -from me, undertaken to publish my four[1] volumes of "Notes," I deem -it my duty to inform the reader that I have given full permission to -Messrs. LOIZEAUX BROTHERS to publish an edition of those books in such -form as they shall consider most suitable. - - C. H. MACKINTOSH. - - _6 West Park Terrace, Scarborough, - May 1st, 1879._ - - [1] Now six. - - - - -CONTENTS - - - _Page._ - Chapter VII, 1 - - " VIII, 33 - - " IX, 64 - - " X, 77 - - " XI, 99 - - " XII, 121 - - " XIII, 138 - - " XIV, 174 - - " XV, 204 - - " XVI, 219 - - " XVII, 253 - - " XVIII, 280 - - " XIX, 302 - - " XX, 315 - - " XXI, 329 - - " XXII.-XXV, 339 - - " XXVI, 352 - - " XXVII, 365 - - " XXVIII, 370 - - " XXIX, 388 - - " XXX, 408 - - " XXXI, 419 - - " XXXII, 431 - - " XXXIII, 454 - - " XXXIV, 468 - - - - -NOTES - -ON - -THE BOOK OF DEUTERONOMY - - - - -CHAPTER VII. - - -"When the Lord thy God shall bring thee into the land whither thou -goest to possess it, and hath cast out many nations before thee, ... -seven nations greater and mightier than thou, and when the Lord thy -God shall deliver them before thee, thou shalt smite them, and utterly -destroy them; thou shalt make no covenant with them, nor show mercy -unto them." - -In reading the record of God's dealings with the nations, in -connection with His people Israel, we are reminded of the opening -words of Psalm ci.--"I will sing of mercy and of judgment." We see the -display of mercy to His people, in pursuance of His covenant with -Abraham, Isaac, and Jacob; and we see also the execution of judgment -upon the nations, in consequence of their evil ways. In the former, we -see divine sovereignty; in the latter, divine justice; in both, divine -glory shines out. All the ways of God, whether in mercy or in -judgment, speak His praise, and shall call forth the homage of His -people forever. "Great and marvelous are Thy works, Lord God Almighty; -just and true are Thy ways, Thou King of nations.[2] Who shall not -fear Thee, O Lord, and glorify Thy name? for Thou art holy; for all -nations shall come and worship before Thee; for Thy judgments are made -manifest." (Rev. xv. 3, 4.) - - [2] "Nations" is read by most editors: Christ is not called the "King - of saints." - -This is the true spirit in which to contemplate the ways of God in -government. Some persons, allowing themselves to be influenced by a -morbid feeling and false sentimentality, rather than by an enlightened -judgment, find difficulty in the directions given to Israel in -reference to the Canaanites, in the opening of our chapter. It seems -to them inconsistent with a benevolent Being to command His people to -smite their fellow-creatures, and to show them no mercy. They cannot -understand how a merciful God could commission His people to slay -women and children with the edge of the sword. - -It is very plain that such persons could not adopt the language of -Revelation xv. 3, 4. They are not prepared to say, "Just and true are -Thy ways, Thou King of nations." They cannot justify God in _all_ His -ways; nay, they are actually sitting in judgment upon Him. They -presume to measure the actings of divine government by the standard of -their own shallow thoughts--to scan the infinite by the finite; in -short, they measure God by themselves. - -This is a fatal mistake. We are not competent to form a judgment upon -the ways of God, and hence it is the very height of presumption for -poor, ignorant, short-sighted mortals to attempt to do so. We read in -the seventh chapter of Luke that "Wisdom is justified of _all_ her -children." Let us remember this, and hush all our sinful reasonings. -"Let God be true, but every man a liar; as it is written, 'That Thou -mightest be justified in Thy sayings, and mightest overcome when Thou -art judged.'" - -Is the reader at all troubled with difficulties on this subject? If -so, we should much like to quote a very fine passage which may help -him. "O give thanks unto the Lord; for He is good; for His mercy -endureth forever.... To Him _that smote Egypt in their first-born_; -for His mercy endureth forever; and brought out Israel from among -them; for His mercy endureth forever; with a strong hand, and with a -stretched-out arm; for His mercy endureth forever. To Him which -divided the Red Sea into parts; for His mercy endureth forever; and -made Israel to pass through the midst of it; for His mercy endureth -forever; but _overthrew Pharaoh and his host_ in the Red Sea; for His -mercy endureth forever. To Him which _smote great kings_; for His -mercy endureth forever; and _slew famous kings_; for His mercy -endureth forever; Sihon, king of the Amorites; for His mercy endureth -forever; and Og, the king of Bashan; for His mercy endureth forever; -and gave their land for a heritage; for His mercy endureth forever; -even a heritage unto Israel His servant; for His mercy endureth -forever." (Ps. cxxxvi.) - -Here we see that the smiting of Egypt's first-born and the deliverance -of Israel, the passage through the Red Sea and the utter destruction -of Pharaoh's host, the slaughter of the Canaanites and giving their -lands to Israel--all alike illustrated the everlasting mercy of -Jehovah.[3] Thus it was, thus it is, and thus it shall be. All must -redound to the glory of God. Let us remember this, and fling to the -winds all our silly reasonings and ignorant arguments. It is our -privilege to justify God in all His ways, to bow our heads in holy -worship, in view of His unsearchable judgments, and rest in the calm -assurance that all God's ways are right. We do not understand them -all; this would be impossible. The finite cannot grasp the infinite. -This is where so many go wrong. They reason upon the actings of God's -government, not considering that those actings lie as far beyond the -range of human reason as the Creator is beyond the creature. What -human mind can unravel the profound mysteries of divine providence? -Can we account for the fact of a city full of human beings--men, -women, and children, in one hour, plunged beneath a tide of burning -lava? Utterly impossible; and yet this is but one fact of thousands -that stand recorded on the page of human history, all lying far beyond -the grasp of the most gigantic intellect. Go through the lanes, -alleys, wynds, closes, and court-yards of our cities and towns; see -the thousands of human beings that throng these places, living in -squalid misery, poverty, wretchedness, and moral degradation. Can we -account for all this? can we tell why God permits it? are we called -upon to do so? Is it not perfectly plain to the reader that it is no -part of our business to discuss such questions? and if we, in our -ignorance and stupid folly, set about reasoning and speculating upon -the inscrutable mysteries of the divine government, what can we expect -but utter bewilderment, if not positive infidelity? - - [3] Very many Christians find considerable difficulty in interpreting - and applying the language of a large number of the psalms which call - for judgment upon the wicked. Such language would, of course, be quite - unsuitable for Christians now, inasmuch as we are taught to love our - enemies, to do good to them that hate us, and to pray for them that - despitefully use us and persecute us. - - But we must remember that what would be wholly out of place for the - Church of God, a heavenly people, under grace, was, and will yet be, - perfectly consistent for Israel, an earthly people, under government. - No intelligent Christian could think for a moment of calling down - vengeance upon his enemies or upon the wicked. It would be grossly - inconsistent. We are called to be the living exponents of the grace of - God to the world--to walk in the footsteps of the meek and lowly - Jesus--to suffer for righteousness--not to resist evil. God is now - dealing in long-suffering mercy with the world. "He maketh His sun to - rise on the evil and on the good, and sendeth rain on the just and on - the unjust." This is to be our model. We are, in this, to be "perfect, - even as our Father which is in heaven is perfect." For a Christian to - deal with the world on the principle of righteous judgment, would be - to misrepresent his heavenly Father and falsify his profession. - - But by and by, when the Church shall have left the scene, God will - deal with the world in righteousness; He will judge the nations for - their treatment of His people Israel. - - We do not attempt to quote passages, but merely call the reader's - attention to the principle, in order to enable him to understand the - just application of the prophetic psalms. - -The foregoing line of thought will enable the reader to understand the -opening lines of our chapter. The Canaanites were to receive no mercy -at the hands of Israel. Their iniquities had reached the culminating -point, and nothing remained but the stern execution of divine -judgment. "Thou shalt smite them, and utterly destroy them; thou shalt -make no covenant with them, nor show mercy unto them; neither shalt -thou make marriages with them; thy daughter thou shalt not give unto -his son, nor his daughter shalt thou take unto thy son. For they will -turn away thy son from following Me, that they may serve other gods; -so will the anger of the Lord be kindled against you, and destroy thee -suddenly. But thus shall ye deal with them; ye shall destroy their -altars, and break down their images, and cut down their groves, and -burn their graven images with fire." - -Such were the instructions given by Jehovah to His people. They were -clear and explicit. No mercy for the Canaanites, no covenant with -them, no union, no fellowship of any kind, unsparing judgment, intense -separation. - -We know, alas! how soon and how completely Israel failed to carry out -these instructions. Hardly had they planted their foot upon the land -of Canaan ere they made a covenant with the Gibeonites. Even Joshua -himself fell into the snare. The tattered garments and mouldy bread of -those wily people beguiled the princes of the congregation, and caused -them to act in direct opposition to the plain commandment of God. Had -they been governed by the authority of the Word, they would have been -preserved from the grave error of making a league with people who -ought to have been utterly destroyed; but they judged by the sight of -their eyes, and had to reap the consequences.[4] - - [4] It is at once instructive and admonitory to see that the garments, - the mouldy bread, and the plausible words of the Gibeonites did what - the walls of Jericho could not do. Satan's _wiles_ are more to be - dreaded than his _power_. "Put on the whole armor of God, that ye may - be able to stand against the _wiles_ of the devil." The more deeply we - ponder the various parts of the whole armor of God, the more clearly - we shall see that they are ranged under these two heads,--obedience - and dependence. The soul that is really governed by the authority of - the Word, and wholly dependent upon the power of the Spirit, is fully - equipped for the conflict. It was thus the Man Christ Jesus vanquished - the enemy. The devil could do nothing with a man who was perfectly - obedient and perfectly dependent. May we study, in this, as in all - beside, our great Exemplar. - -Implicit obedience is the grand moral safeguard against the wiles of -the enemy. No doubt the story of the Gibeonites was very plausible, -and their whole appearance gave a show of truth to their statements; -but none of these things should have had the slightest moral weight -with Joshua and the princes; nor would they, if they had but -remembered the word of the Lord. But they failed in this. They -reasoned on what they saw, instead of obeying what they had heard. -Reason is no guide for the people of God; we must be, absolutely and -completely, guided and governed by the Word of God. - -This is a privilege of the very highest order, and it lies within the -reach of the simplest and most unlettered child of God. The Father's -word, the Father's voice, the Father's eye, can guide the youngest, -feeblest child in His family. All we need is the lowly and obedient -heart. It does not demand great intellectual power or cleverness; if -it did, what would become of the vast majority of Christians? If it -were only the educated, the deep-thinking, and the far-seeing that -were capable of meeting the wiles of the adversary, then verily most -of us might give up in despair. - -But, thanks be to God, it is not so; indeed, on the contrary, we find, -in looking through the history of the people of God in all ages, that -human wisdom, human learning, human cleverness, if not kept in their -right place, have proved a positive snare, and rendered their -possessors only the more efficient tools in the enemy's hand. By whom -have most, if not all, of the heresies been introduced which have -disturbed the Church of God from age to age? Not by the simple and the -unlearned, but by the educated and the intellectual. And in the -passage to which we have just referred, in the book of Joshua, who was -it that made a covenant with the Gibeonites? The common people? Nay; -but the princes of the congregation. No doubt all were involved in the -mischief, but it was the princes that led the way. The heads and -leaders of the assembly fell into the snare of the devil through -neglect of the plain word of God. - -"Thou shalt make no covenant with them." Could aught be plainer than -this? Could tattered garments, old shoes, and mouldy bread alter the -meaning of the divine command, or do away with the urgent necessity -for strict obedience on the part of the congregation? Assuredly not. -Nothing can ever afford a warrant for lowering, the breadth of a -hair, the standard of obedience to the Word of God. If there are -difficulties in the way, if perplexing circumstances come before us, -if things crop up for which we are not prepared, and as to which we -are unable to form a judgment, what are we to do? Reason? Jump to -conclusions? Act on our own or on any human judgment? Most certainly -not. What then? Wait on God; wait patiently, humbly, believingly, and -He will assuredly counsel and guide. "The meek will He guide in -judgment; and the meek will He teach His way." Had Joshua and the -princes acted thus, they never would have made a league with the -Gibeonites; and if the reader acts thus, he will be delivered from -every evil work and preserved unto the everlasting kingdom of our Lord -and Saviour Jesus Christ. - -In verse six of our chapter, Moses sets before the people the moral -ground of the line of action which they were to adopt in reference to -the Canaanites--the rigid separation and the unsparing judgment. -"_For_ thou art _a holy people unto the Lord thy God_; the Lord thy -God hath chosen thee to be a special people unto Himself, above all -people that are upon the face of the earth." - -The principle here laid down is of the very weightiest character. Why -were the people to maintain the most marked separation from the -Canaanites? Why were they to refuse, with firm decision, to make any -covenant, or form any matrimonial alliance with them? Why were they to -demolish their altars, break their images, and cut down their groves? -Simply because they were a holy people. And who had constituted them a -holy people? Jehovah. He had chosen them and set His love upon them; -He had redeemed them, and separated them to Himself; and hence it was -His province and prerogative to prescribe what they were to be, and -how they were to act. "Be ye holy, for I am holy." - -It was not by any means on the principle of "Stand by thyself, I am -holier than thou." This is manifest from what follows. "The Lord did -not set His love upon you, nor choose you, because ye were more in -number than any people; for ye were the fewest of all people; but -because the Lord loved you, and because He would keep the oath which -He had sworn unto your fathers, hath the Lord brought you out with a -mighty hand, and redeemed you out of the house of bondmen, from the -hand of Pharaoh king of Egypt." (Ver. 7, 8.) - -Seasonable words these for Israel!--most healthful and needful! They -were to remember that they owed all their dignity, all their -privileges, all their blessings, not to aught in themselves--their own -goodness or their own greatness, but simply to the fact of Jehovah's -having identified Himself with them, in His infinite goodness and -sovereign grace, and in virtue of His covenant with their fathers--"a -covenant ordered in all things and sure." This, while it furnished a -divine antidote against self-complacency and self-confidence, formed -the solid basis of their happiness and their moral security. All -rested upon the eternal stability of the grace of God, and therefore -human boasting was excluded. "My soul shall make her boast in the -Lord; the humble shall hear thereof and be glad." - -It is the settled purpose of God that "no flesh shall glory in His -presence." All human pretension must be set aside. He will hide pride -from man. Israel had to be taught to remember their origin and their -true condition--"bondmen in Egypt"--"fewest of all people." No room -for pride or boasting. They were in no wise better than the nations -around them; and therefore, if called to account for their high -elevation and moral greatness, they had simply to trace it all up to -the free love of God and His faithfulness to His oath. "Not unto us, O -Lord, not unto us, but unto Thy name give glory, for Thy mercy and for -Thy truth's sake." (Ps. cxv. 1.) - -"Know therefore that the Lord thy God, He is God, the faithful God, -which keepeth covenant and mercy with them that love Him and keep His -commandments, to a thousand generations; and repayeth them that hate -Him to their face, to destroy them: He will not be slack to him that -hateth Him, He will repay him to his face." (Ver. 9, 10.) - -We have two weighty facts set before us here,--one, full of rich -consolation and comfort to every true lover of God; the other, fraught -with deep solemnity to every hater of God. All who really love God and -keep His commandments may count on His infallible faithfulness and -tender mercy at all times and under all circumstances. "_All things_ -work _together_ for good to them that love God, to them who are the -called according to His purpose." If, through infinite grace, we have -the love of God in our hearts, and His fear before our eyes, we may -move on with good courage and joyful confidence, assured that all -shall be well--must be well. "Beloved, if our heart condemn us not, -then have we confidence toward God. And whatsoever we ask, we receive -of Him, because we keep His commandments, and do those things that are -pleasing in His sight." - -This is a grand, eternal truth--a truth for Israel, a truth for the -Church. Dispensations make no difference as to this. Whether we study -the seventh of Deuteronomy or the third chapter of 1 John, we learn -the same great practical truth, that God delights in those who fear -Him and love Him and keep His commandments. - -Is there aught of the legal element in this? Not a tinge. Love and -legality have nothing in common; they are as far removed as the poles. -"This is the love of God, that we keep His commandments; and His -commandments are not grievous." The spirit and genius, the ground and -character of our obedience all go to prove it the very reverse of -legality. It is our deep and settled conviction that those persons who -are ever ready to cry out, "Legal! Legal!" whenever obedience is -pressed upon them, are sadly and grossly mistaken. If indeed it were -taught that we must earn by our obedience the high position and -relationship of children of God, then verily the solemn charge of -legality might justly be urged; but to bestow such an epithet on -Christian obedience, is, we repeat, a serious moral mistake. Obedience -could never precede sonship, but sonship should ever be followed by -obedience. - -And while we are on this subject, we must call the attention of the -reader to a passage or two of New-Testament scripture as to which -there is a want of clearness in many minds. In the fifth chapter of -Matthew, we read, "Ye have heard that it hath been said, 'Thou shalt -love thy neighbor and hate thine enemy;' but _I_ say unto you, Love -your enemies, bless them that curse you, do good to them that hate -you, and pray for them which despitefully use you and persecute you; -that ye may be the sons [+uioi+] of your Father which is in heaven; -for He maketh His sun to rise on the evil and on the good, and -sendeth rain on the just and on the unjust.... Be ye therefore -perfect, even as your Father which is in heaven is perfect." (Ver. -43-48.) - -This passage might, in the judgment of some, seem to teach that the -relationship of children can be attained by a certain line of action; -but it is not so. It is a question of moral conformity or suitability -to the character and ways of our Father. We sometimes hear, in -every-day life, the saying, "You would not be your father's son if you -were to act in such a way." It is as though our Lord had said, If you -want to be the sons of your heavenly Father, you must act in grace to -all; for that is what He is doing. - -Again, in 2 Corinthians vi. we read, "Wherefore come out from among -them, and be ye separate, saith the Lord, and touch not the unclean; -and I will receive you, and will be a Father unto you, and ye shall be -My sons and daughters, saith the Lord Almighty." Here, it is not a -question of the secret relationship of children, formed by a divine -operation, but the public acknowledgment of the position of sons -[+uious+] as the result of our separation from evil.[5] - - [5] Speaking in a general way, the word +teknon+, child, is a - term of endearment; +uios+, son, of moral dignity. +pais+ is - either a child or a servant: +nêpios+, a babe. - -It will be well for the reader to seize this important distinction; it -is of great practical value. We do not become children by separation -from the world, "for ye are all the children of God by faith in Christ -Jesus." "As many as received Him, to them gave He power [or authority, -+exousian+] to become children [+tekna+] of God, to them that believe -on His name; which were born, not of blood, nor of the will of the -flesh, nor of the will of man, but of God." (Gal. iii. 26; John i. 12, -13.) "Of His own will begat He us by the word of truth." (James i. -18.) We become children by new birth, which, thanks be to God, is a -divine operation from first to last. What had we to do with our -natural birth? Nothing. And what have we to do with our spiritual -birth? Clearly nothing. - -But then we must remember that God can only identify Himself with, and -publicly acknowledge those who, through grace, seek to walk in a way -worthy of Him--a way befitting the sons and daughters of the Lord -Almighty. If our ways are unlike Him, if we are mixed up with all -sorts of wrong things, if we are unequally yoked together with -unbelievers, how can we expect God to own us as His sons? We read, in -Hebrews xi, of those who "confessed that they were strangers and -pilgrims on the earth," and who "declared plainly that they sought a -country;" and of them we are told that "_God was not ashamed_ to be -called their God." He could publicly identify Himself with them, and -acknowledge them; He could own them as His. - -Reader, let us seriously apply our hearts to the consideration of this -great practical question. Let us look, seriously and honestly, to our -ways. Let us, in truthfulness and uprightness of heart, inquire -whether we are "unequally yoked together with unbelievers," on any -ground, or for any object whatsoever. If so, let us give earnest heed -to the words, "Come out from among them, and be ye separate, and touch -not the unclean thing." It may be that the carrying out of this holy -commandment will expose us to the charge of bigotry, narrowness, and -intolerance; it may wear the aspect of pharisaic pride and -self-complacency. We may be told, we are not to judge, or set -ourselves up to be holier or better than other people. - -To all this line of argument we have the one simple, conclusive -answer, namely, God's plain command. He tells us to be separate, to -come out, to touch not the unclean; and all this in order to His -receiving us, and acknowledging us as His sons and daughters. This -ought to be quite sufficient for us. Let people think or say what they -will of us,--let them call us what they please; God will settle the -matter with them, sooner or later; our duty is to separate ourselves -from unbelievers, if we would be received and owned of God. If -believers are mixed up with unbelievers, how are they to be known or -distinguished as the sons and daughters of the Lord Almighty? - -But we may perhaps be asked, How are we to know who are unbelievers? -All profess to be Christians--all take the ground of belonging to -Christ: we are not surrounded by ignorant heathen, or unbelieving -Jews; how then are we to judge? It was plain enough in the early days -of Christianity, when the apostle wrote his epistle to the assembly at -Corinth--then the line of demarkation was as clear as a sunbeam; there -were the three distinct classes--"the Jew, the Gentile, and the Church -of God;" but now all is changed,--we live in a Christian land, under a -Christian government, we are surrounded on all hands by Christians, -and therefore 2 Corinthians vi. cannot apply to us; it was all very -well when the Church was in its infancy, having just emerged from -Judaism on the one hand and heathenism on the other, but to think of -applying such a principle at this advanced stage of the Church's -history, is wholly out of the question. - -To all who take this ground, we would put a very plain question,--Is -it true that the Church has reached a stage of her history in which -the New Testament is no longer her guide and authority? Have we got -beyond the range of holy Scripture? If so, what are we to do? whither -are we to turn for guidance? If we admit for a moment that 2 -Corinthians vi. does not apply to Christians now, what warrant have we -for appropriating to ourselves any portion of the New Testament? - -The fact is, Scripture is designed for the Church of God as a whole, -and for each member of that Church in particular; and hence, as long -as the Church is on earth, so long will the Scripture apply. To -question this is to offer a flat contradiction to the words of the -inspired apostle when he tells us that the holy Scriptures are able to -make us "_wise unto salvation_"--that is, "wise" right onward to the -day of glory, for such is the blessed force of the word "salvation" in -2 Timothy iii. 15. - -We want no new light--no fresh revelation; we have "_all truth_" -within the covers of our precious Bible. Thank God for it! We do not -want science or philosophy to make us wise. All true science and all -sound philosophy will leave untouched the testimony of holy Scripture; -they cannot add to it, but they will not contradict it. When infidels -talk to us about "progress," "development," "the light of science," we -fall back, in holy confidence and tranquillity, upon those precious -words, "all truth," "wise unto salvation." It is blessedly impossible -to get beyond these. What can be added to "all truth"? What more do we -or can we want than to be made wise right onward to the coming of our -Lord Jesus Christ? - -And further, let us remember that there is no change whatever in the -relative position of the Church and the world. It is as true to-day as -it was eighteen hundred and fifty years ago, when our Lord uttered the -words, that His people are not of the world, even as He Himself is not -of the world. (John xvii.) The world is the world still. It may, in -some places, have changed its dress, but not its true character, -spirit, and principles. Hence, therefore, it is as wrong to-day for -Christians to be "unequally yoked together with unbelievers" as it was -when Paul penned his epistle to the Church at Corinth. We cannot get -over this; we cannot set aside our responsibility in this matter. It -will not, by any means, meet the case to say, "We must not judge." We -are bound to judge. If we refuse to judge, we refuse to obey, and what -is this but positive rebellion? God says, "Come out from among them -and be ye separate;" if we reply, We cannot judge, where are we? The -fact is, we are absolutely commanded to judge. "Do not ye judge them -that are _within_? but them that are _without_ God judgeth." (1 Cor. -v. 12, 13.) - -But we shall not pursue this line of argument any further. We trust -the reader is one who fully owns the direct application to himself of -the passage which we have just quoted. It is as plain as it is -pointed; it calls upon all God's people to come out and be separate, -and touch not the unclean thing. This is what God requires of His -people, in order to His owning them as His; and surely it ought to be -the deep and earnest desire of our hearts to respond to His gracious -will in this matter, utterly regardless of the world's thoughts -respecting us. Some of us are very much afraid of being thought narrow -and bigoted; but, oh, how little it imports to a truly devoted heart -what men think of us! Human thoughts perish in an hour. When we are -manifested before the judgment-seat of Christ, when we stand in the -full blaze of the glory, what will it matter to us whether men -considered us narrow or broad, bigoted or liberal? and what should it -matter to us now? Not the weight of a feather. Our one grand object -should be, so to act--so to carry ourselves as to be "acceptable" to -Him who has made us "accepted." May it be so with the writer and the -reader, and with every member of the body of Christ? - -Let us now turn, for a moment, to the weighty and very solemn truth -presented to us in verse 10 of our chapter. "He will not be slack to -him that hateth Him, He will repay him to his face." If the lovers of -God are comforted in verse 9, and most blessedly encouraged to keep -His commandments, the haters of God are called to hearken to a warning -note in verse 10. - -There is a time coming when God will deal personally, face to face, -with His enemies. How awful the thought that any one should be _a -hater of God_--a hater of that One who is said to be and who is -"Light" and "Love;" the very fountain of goodness, the Author and -Giver of every good and perfect gift, the Father of lights; the One -whose liberal hand supplies the need of every living thing, who hears -the cry of the young ravens, and quenches the thirst of the wild ass; -the infinitely good, the only wise, the perfectly holy God, the Lord -of all power and might, the creator of the ends of the earth, and the -One who has power to destroy both soul and body in hell! - -Only think, reader, of any one being a hater of such a One as God; and -we know that all who are not lovers must be haters. People may not see -this; very few would be disposed to own themselves to be absolute -haters of God, but there is no neutral ground in this great question; -we must either be for or against; and in point of fact, people are not -slow in showing their colors. It often happens that the heart's -deep-seated enmity to God comes out in hatred to His people, to His -Word, His worship, His service. How frequently do we hear such -expressions as, "I hate religious people," "I hate all cant," "I hate -preachers"! The truth is, it is God Himself that is hated. "The carnal -mind is enmity against God; it is not subject to the law of God, -neither indeed can be;" and this enmity comes out in reference to -every one and every thing connected with God. There lies deep down in -every unconverted heart the most positive enmity to God. Every man in -his natural state hates God. - -Now, God declares, in Deuteronomy vii. 10, that "He will not be slack -to him that hateth Him; He will repay him to his face." This is a -most solemn truth, and one which ought to be more pressed upon the -attention of all whom it may concern. Men do not like to hear it; many -affect and profess not to believe it. They would fain persuade -themselves and persuade others also that God is too good, too kind, -too merciful, too benevolent, to deal in stern judgment with His -creatures. They forget that God's ways in government are as perfect as -His ways in grace. They imagine that the government of God will pass -over or deal lightly with evil and evil-doers. - -This is a most miserable and fatal mistake, and men will find it to be -so to their heavy and eternal cost. True it is, blessed be God, He -can, in His rich sovereign grace and mercy, forgive us our sins, blot -out our transgressions, cancel our guilt, justify us perfectly, and -fill our hearts with the spirit of adoption; but this is another thing -altogether. This is grace reigning through righteousness unto eternal -life by Jesus Christ our Lord. It is God, in His wondrous love, -providing righteousness for the poor, guilty, hell-deserving sinner -who knows and feels and owns that he has no righteousness of his own, -and never could have it. God, in the marvelous love of His heart, has -provided a means whereby He can be just and the justifier of every -poor broken-hearted, bankrupt sinner that simply believes in Jesus. - -But how, we may ask, was all this done? Was it by passing over sin, as -though it were nothing? was it by relaxing the claims of the divine -government, lowering the standard of divine holiness, or touching, in -the most remote way, the dignity, stringency, and majesty of the law? -No; thanks and praise to redeeming love, it was the very reverse. -Never was there or could there be a more terrible expression of God's -eternal hatred of sin, or of His unflinching purpose to condemn it -utterly and punish it eternally; never was there or could there be a -more glorious vindication of the divine government, a more perfect -maintenance of the standard of divine holiness, truth, and -righteousness; never was the law more gloriously vindicated or more -thoroughly established than by that most glorious scheme of -redemption, planned, executed, and revealed by the Eternal Three in -One,--planned by the Father, executed by the Son, and revealed by the -Holy Ghost. - -If we would have a just sense of the awful reality of the government -of God, His wrath against sin, and the true character of His holiness, -we must gaze at the cross; we must hearken to that bitter cry that -issued from the heart of the Son of God and broke through the dark -shadows of Calvary, "My God, My God, why hast Thou forsaken Me?" Never -had such a question been asked before, never has such a question been -asked since, and never shall--never can such a question be asked -again. Whether we consider the One who asked it, the One of whom it -was asked, or the answer, we must see that the question stands -absolutely alone in the annals of eternity. The cross is the measure -of God's hatred of sin, as it is the measure of His love to the -sinner. It is the imperishable foundation of the throne of grace, the -divinely righteous ground on which God can pardon our sins and -constitute us perfectly righteous in a risen and glorified Christ. - -But then if men despise all this, and persist in their hatred of God, -and yet talk of His being too good and too kind to punish evil-doers, -how will it be with them? "He that obeyeth not [+apeithôn+] the -Son shall not see life, but the wrath of God abideth upon him." (John -iii. 36.)[6] Can it be possible--can we believe for a moment that a -just God should exercise judgment upon His only begotten Son, His -well-beloved, His eternal delight, because He was bearing our sins in -His own body on the tree, and yet allow impenitent sinners to escape? -Had Jesus, the spotless, holy, perfect Man--the only perfect Man that -ever trod this earth--had He to suffer for sins, the just for the -unjust, and shall evil-doers, unbelievers, and haters of God be saved -and blessed and taken to heaven? and all this, forsooth, because God -is too kind and too good to punish sinners in hell forever! Did it -cost God the giving up, the forsaking, and the bruising of His beloved -Son in order to save His people _from their sins_, and shall ungodly -sinners, despisers, and rebels be saved _in their sins_? Did the Lord -Jesus Christ die for nothing? did Jehovah put Him to grief and hide -His face from Him when there was no necessity? Why the awful horrors -of Calvary? why the three hours' darkness? why that bitter cry, "My -God, My God, why hast Thou forsaken Me?"--why all this if sinners can -get to heaven without it? Why all this inconceivable sorrow and -suffering for our blessed Lord if God is too kind and too gracious and -too tender to send sinners to hell? - - [6] John iii. 36 is a passage of immense weight and importance. It not - only sets forth the great truth that all who believe in the Son of God - are the privileged possessors of eternal life, but it also cuts up by - the roots two leading heresies of the day, namely, universalism and - annihilationism. The universalist professes to believe that, - ultimately, all shall be restored and blessed. Not so, says our - passage; for those who obey not the Son "shall not see life." - - The annihilationist professes to believe that all who are out of - Christ shall perish like the beasts. Not so, for "the wrath of God - _abideth_" upon the disobedient. Abiding wrath and annihilation are - wholly incompatible. It is utterly impossible to reconcile them. - - It is interesting and instructive to notice the difference between the - words +ho pisteuôn+--"he that believeth"--and +ho apeithôn+--"he that - obeyeth not." They give us the two sides of the subject of faith. - -What egregious folly! What will not men believe, provided it be not -the truth of God? The poor dark human mind will affect to believe the -most monstrous absurdity in order to get a plea for rejecting the -plain teaching of holy Scripture. The very thing which men would never -think of attributing to a good human government they do not hesitate -to attribute to the government of the only wise, the only true, the -only just God. What should we think of a government that could not or -would not punish evil-doers? Would we like to live under it? What -should we think of the government of England if, because her majesty -is so kind, so gracious, so tender-hearted, she could not allow -criminals to be punished as the law directs? Who would care to live in -England? - -Reader, do you not see how that one verse which is now before us -demolishes completely all the theories and arguments which men, in -their folly and ignorance, have advanced on the subject of the divine -government? "The Lord thy God, He is God, the faithful God, which ... -repayeth them that hate Him to their face, to destroy them; He will -not be slack to him that hateth Him, He will repay him to his face." - -Oh that men would hearken to the Word of God! that they would be -warned by its clear, emphatic, and solemn statements as to coming -wrath, judgment, and eternal punishment! that, instead of seeking to -persuade themselves and others that there is no hell, no deathless -worm and unquenchable fire, no eternal torment, they would listen to -the warning voice, and, ere it be too late, flee for refuge to the -hope set before them in the gospel! Truly this would be their wisdom. -God declares that He will repay those that hate Him. How awful the -thought of this repayment! Who can meet it? The government of God is -perfect, and because it is so, it is utterly impossible that it can -allow evil to pass unjudged. Nothing can be plainer than this. All -Scripture, from Genesis to Revelation, sets it forth in terms so clear -and forcible as to render it the very height of folly for men to argue -against it. How much better and wiser and safer to flee from the wrath -to come than to deny that it is coming, and that when it does come, it -will be eternal in its duration. It is utterly vain for any one to -attempt to reason in opposition to the truth of God. Every word of -God shall stand forever. We see the actings of His government in -reference to His people Israel, and in reference to Christians now. -Did He pass over evil in His people of old? Nay; on the contrary, He -visited them continually with His chastening rod, and this, too, just -because they were His people, as He said to them by His prophet -Amos--"Hear this word which the Lord hath spoken against you, O -children of Israel, against the whole family which I brought up from -the land of Egypt, saying, 'You only have I known of all the families -of the earth; therefore I will punish you for all your iniquities.'" -(Amos iii. 1, 2.) - -We have the same weighty principle set forth in the first epistle of -Peter, in its application to Christians now.--"For the time is come -that _judgment must begin_ at the house of God; and if it first begin -at us, what shall the end be of them that obey not the gospel of God? -And if the righteous scarcely be saved, where shall the ungodly and -the sinner appear?" (Chap. iv. 17, 18.) - -God chastens His own just because they are His own, and that they may -not be condemned with the world. (1 Cor. xi.) The children of this -world are allowed to go on their way; but their day is coming--a dark -and heavy day--a day of judgment and unmitigated wrath. Men may -question and argue and reason, but Scripture is distinct and emphatic. -"God hath appointed a day in which He will judge the world in -righteousness, by that Man whom He hath ordained." The great day of -reckoning is at hand, when God will repay every man to his face. - -It is truly edifying to mark the way in which Moses, that beloved and -honored servant of God, led assuredly by the Spirit of God, pressed -the grand and solemn realities of the divine government upon the -conscience of the congregation. Hear how he pleads and exhorts: "Thou -shalt _therefore_ keep the commandments, and the statutes, and the -judgments, which I command thee this day, _to do them_. Wherefore it -shall come to pass, if ye _hearken_ to these judgments, and _keep_ and -_do_ them, that the Lord thy God shall keep unto thee the covenant and -the mercy which He sware unto thy fathers. And He will _love_ thee, -and _bless_ thee, and _multiply_ thee; He will also bless the fruit of -thy womb, and the fruit of thy land, thy corn, and thy wine, and thine -oil, the increase of thy kine, and the flocks of thy sheep, in the -land which He sware unto thy fathers to give thee. Thou shalt be -blessed above all people; there shall not be male nor female barren -among you or among your cattle. And the Lord will take away from thee -all sickness, and will put none of the evil diseases of Egypt, which -thou knowest, upon thee; but will lay them upon all them that hate -thee. And thou shalt consume all the people which the Lord thy God -shall deliver thee; thine eye shall have no pity upon them; neither -shalt thou serve their gods; for that will be a snare unto thee." -(Ver. 11-16.) - -What a powerful appeal! how affecting! Mark the two groups of words. -Israel was to "hearken," "keep," and "do." Jehovah was to "love," -"bless," and "multiply." Alas! alas! Israel failed--sadly, shamefully -failed, under law and under government; and hence, instead of the love -and the blessing and the multiplying, there has been judgment, curse, -barrenness, dispersion, desolation. - -But, blessed be the God of Abraham, Isaac, and Jacob, the God and -Father of our Lord Jesus Christ, if Israel has failed under _law_ and -_government_, He has not failed in His rich and precious sovereign -_grace_ and _mercy_. He will keep the covenant and the mercy which He -sware unto their fathers. Not one jot or tittle of His -covenant-promise shall ever fail. He will make all good by and by. He -will fulfill, to the very letter, all His gracious promises. Though He -cannot do this on the ground of Israel's obedience, He can and will do -it through the blood of the everlasting covenant, the precious blood -of Jesus, His eternal Son--all homage to His peerless name! - -Yes, reader, the God of Israel cannot suffer one of His precious -promises to fall to the ground. What would become of us if He could? -What security, what rest, what peace could we have, if Jehovah's -covenant with Abraham were to fail in any single point? True it is -that Israel has forfeited all claim. If it be a question of fleshly -descent, Ishmael and Esau have a prior claim: if it be a question of -legal obedience, the golden calf and the broken tables tell their -melancholy tale: if it be a question of government on the ground of -the Moab covenant, they have not a single plea to urge. - -But God will be God, spite of Israel's lamentable unfaithfulness. "The -gifts and calling of God are without repentance," and hence "all -Israel shall be saved." God will most assuredly make good His oath to -Abraham, spite of all the wreck and ruin of Abraham's seed. We must -steadfastly hold to this, in the face of every opposing thought, -feeling, or opinion. Israel shall be restored and blessed and -multiplied in their own beloved and holy land. They shall take down -their harps from the willows and, beneath the peaceful shade of their -own vines and fig-trees, chant the high praises of their loving -Saviour and God, throughout that bright millennial Sabbath which lies -before them. Such is the unvarying testimony of Scripture, from -beginning to end, which must be maintained in its integrity, and made -good in every particular, to the glory of God, and on the ground of -His everlasting covenant. - -But we must return to our chapter, the closing verses of which demand -our special attention. It is very touching and beautiful to mark the -way in which Moses seeks to encourage the heart of the people in -reference to the dreaded nations of Canaan. He enters into and -anticipates their very inmost thoughts and feelings. - -"If thou shalt say _in thine heart_, These nations are more than I; -how can I dispossess them? Thou shalt not be afraid of them; but shalt -_well remember_ what the Lord thy God did unto Pharaoh, and unto all -Egypt; the great temptations which thine eyes saw, and the signs, and -the wonders, and the mighty hand, and the stretched-out arm, whereby -the Lord thy God brought thee out: _so_ shall the Lord thy God do unto -all the people of whom thou art afraid. Moreover, the Lord thy God -will send the hornet among them, until they that are left, and hide -themselves from thee, be destroyed. Thou shalt not be affrighted at -them; for _the Lord thy God is among you, a mighty God and terrible_. -And the Lord thy God will put out those nations before thee by little -and little; thou mayest not consume them at once, lest the beasts of -the field increase upon thee. But the Lord thy God shall deliver them -unto thee, and shall destroy them with a mighty destruction, until -they be destroyed. And He shall deliver their kings into thine hand, -and thou shalt destroy their name from under heaven; there shall no -man be able to stand before thee, until thou have destroyed them. The -graven images of their gods shall ye burn with fire; thou shalt not -desire the silver or gold that is on them, nor take it unto thee, lest -thou be snared therein; for it is an abomination to the Lord thy God. -Neither shalt thou bring _an abomination into thine house, lest thou -be a cursed thing like it_; but thou shalt utterly detest it, and thou -shalt utterly abhor it, for it is a cursed thing." (Ver. 17-26.) - -The grand remedy for all unbelieving fears is, simply to fix the eye -upon the living God; thus the heart is raised above the difficulties, -whatever they may be. It is of no possible use to deny that there are -difficulties and opposing influences of all sorts. This will not -minister comfort and encouragement to the sinking heart. Some people -affect a certain style of speaking of trials and difficulties which -just goes to prove, not their practical knowledge of God, but their -profound ignorance of the stern realities of life. They would fain -persuade us that we ought not to feel the trials, sorrows, and -difficulties of the way. They might as well tell us that we ought not -to have a head on our shoulders or a heart in our bosom. Such persons -know not how to comfort those that are cast down. They are mere -visionary theorists, wholly unfit to deal with souls passing through -conflict or grappling with the actual facts of our daily history. - -How did Moses seek to encourage the hearts of his brethren? "Be not -affrighted," he says; but why? Was it that there were no enemies, no -difficulties, no dangers? No; but "the Lord thy God is among you, a -mighty God and terrible." Here is the true comfort and encouragement. -The enemies were there, but God is the sure resource. Thus it was that -Jehoshaphat, in his time of trial and pressure, sought to encourage -himself and his brethren. "O our God, wilt Thou not judge them? For we -have no might against this great company that cometh against us, -neither know we what to do; but _our eyes are upon Thee_." - -Here lies the precious secret. The eyes are upon God. His power is -brought in, and this settles every thing. "If God be for us, who can -be against us?" Moses meets, by his precious ministry, the rising -fears in the heart of Israel--"These nations are more than I." Yes, -but they are not more than the "mighty and terrible God." What nations -could stand before Him? He had a solemn controversy with those nations -because of their terrible sins; their iniquity was full; the -reckoning-time had come, and the God of Israel was going to drive them -out before His people. - -Hence, therefore, Israel had no need to fear the _power_ of the enemy. -Jehovah would see to that. But there was something far more to be -dreaded than the enemy's power, and that was, the insnaring influence -of their idolatry. "The graven images of their gods shall ye burn with -fire." What! the heart might say, are we to destroy the gold and -silver that adorn these images? Might not that be turned to some good -account? Is it not a pity to destroy what is so very valuable in -itself? It is all right to burn the images, but why not spare the gold -and silver? - -Ah, it is just thus the poor heart is prone to reason; thus ofttimes -we deceive ourselves when called to judge and abandon what is evil. We -persuade ourselves of the rightness of making some reserve; we imagine -we can pick and choose and make some distinction. We are prepared to -give up some of the evil, but not all. We are ready to burn the wood -of the idol, but spare the gold and silver. - -Fatal delusion! "Thou shalt not desire the silver or gold that is on -them, nor take it unto thee, _lest thou be snared therein_; for it is -an abomination to the Lord thy God." All must be given up, all -destroyed. To retain an atom of the accursed thing is to fall into the -snare of the devil, and link ourselves with that which, however highly -esteemed among men, is an abomination in the sight of God. - -And let us mark and ponder the closing verses of our chapter. To bring -an abomination into the house is to become like it! How very solemn! -Do we fully understand it? The man who brought an abomination into his -house became a cursed thing like it! - -Reader, may the Lord keep our hearts separated from all evil, and true -and loyal to Himself. - - - - -CHAPTER VIII. - - -"All the commandments which I command thee this day shall ye observe -to do, that ye may live, and multiply, and go in and possess the land -which the Lord sware unto your fathers. And thou shalt remember _all -the way_ which the Lord thy God led thee these forty years in the -wilderness, to humble thee, and to prove thee, to know what was in -thine heart, whether thou wouldest keep His commandments or no." (Ver. -1, 2.) - -It is at once refreshing, edifying, and encouraging to look back over -the whole course along which the faithful hand of our God has -conducted us; to trace His wise and gracious dealings with us; to call -to mind His many marvelous interpositions on our behalf; how He -delivered us out of this strait and that difficulty; how, ofttimes, -when we were at our wits' end, He appeared for our help, and opened -the way before us, rebuking our fears and filling our hearts with -songs of praise and thanksgiving. - -We must not, by any means, confound this delightful exercise with the -miserable habit of looking back at _our_ ways, our attainments, our -progress, our service, what we have been able to do, even though we -are ready to admit, in a general way, that it was only by the grace of -God that we were enabled to do any little work for Him. All this only -ministers to self-complacency, which is destructive of all true -spirituality of mind. Self-retrospection, if we may be allowed to use -such a term, is quite as injurious in its moral effect as -self-introspection. In short, self-occupation, in any of its -multiplied phases, is most pernicious; it is, in so far as it is -allowed to operate, the death-blow to fellowship. Any thing that tends -to bring self before the mind must be judged and refused, with stern -decision; it brings in barrenness, darkness, and feebleness. For a -person to sit down to look back at his attainments or his doings, is -about as wretched an occupation as any one could engage in. We may be -sure it was not to any such thing as this that Moses exhorted the -people when he charged them to "remember all the way by which the -Lord their God had led them." - -We may here recur, for a moment, to the memorable words of the apostle -in Philippians iii.--"Brethren, I count not myself to have -apprehended; but this one thing I do, _forgetting those things which -are behind_, and reaching forth unto those things which are before, I -press toward the mark for the prize of the high calling of God in -Christ Jesus." - -Now, the question is, what were the "things" of which the blessed -apostle speaks? Did he forget the precious dealings of God with his -soul throughout the whole of his wilderness-journey? -Impossible!--indeed we have the very fullest and clearest evidence to -the contrary. Hear his touching words before Agrippa--"Having -therefore obtained help of God, I continue unto this day, witnessing -both to small and great." So also, in writing to his beloved son and -fellow-laborer, Timothy, he reviews the past, and speaks of the -persecutions and afflictions which he had endured; "but," he adds, -"out of them all the Lord delivered me." And again, "At my first -answer no man stood with me, but all forsook me; I pray God that it -may not be laid to their charge. Notwithstanding, the Lord stood with -me, and strengthened me; that by me the preaching might be fully -known, and that all the Gentiles might hear; and I was delivered out -of the mouth of the lion." - -To what then does the apostle refer when he speaks of "forgetting -those things which are behind"? We believe he refers to all those -things which had no connection with Christ--things in which the heart -might rest, and nature might glory--things which might act as weights -and hindrances,--all these were to be forgotten in the ardent pursuit -of those grand and glorious realities which lay before him. We do not -believe that Paul, or any other child of God or servant of Christ, -could ever desire to forget a single scene or circumstance in his -whole earthly career in any way illustrative of the goodness, the -loving-kindness, the tender mercy, the faithfulness of God. On the -contrary, we believe it will ever be one of our very sweetest -exercises to dwell upon the blessed memory of all our Father's ways -with us while passing across the desert, home to our everlasting rest. - - "There with what joy reviewing - Past conflicts, dangers, fears, - Thy hand our foes subduing, - And drying all our tears. - Our hearts with rapture burning, - The path we shall retrace, - Where now our souls are learning - The riches of Thy grace." - -But let us not be misunderstood. We do not, by any means, wish to give -countenance to the habit of dwelling merely upon our own experience. -This is often very poor work, and resolves itself into -self-occupation. We have to guard against this as one of the many -things which tend to lower our spiritual tone and draw our hearts away -from Christ. But we need never be afraid of the result of dwelling -upon the record of the Lord's dealings and ways with us. This is a -blessed habit, tending ever to lift us out of ourselves, and fill us -with praise and thanksgiving. - -Why, we may ask, were Israel charged to "remember _all_ the way" by -which the Lord their God had led them? Assuredly, to draw out their -hearts in praise for the past, and to strengthen their confidence in -God for the future. Thus it must ever be. - - "We'll praise Him for all that is past, - And trust Him for all that's to come." - -May we do so more and more. May we just move on, day by day, praising -and trusting, trusting and praising. These are the two things which -redound to the glory of God, and to our peace and joy in Him. When the -eye rests on the "Ebenezers" which lie all along the way, the heart -must give forth its sweet "halleluiahs" to Him who has helped us -hitherto, and will help us right on to the end. He _hath_ delivered, -and He _doth_ deliver, and He _will_ deliver. Blessed chain! Its every -link is divine deliverance. - -Nor is it merely upon the signal mercies and gracious deliverances of -our Father's hand that we are to dwell, with devout thankfulness, but -also upon the "humblings" and the "provings" of His wise, faithful, -and holy love. All these things are full of richest blessing to our -souls. They are not, as people sometimes call them, "mercies in -disguise," but plain, palpable, unmistakable mercies, for which we -shall have to praise our God throughout the golden ages of that bright -eternity which lies before us. - -"Thou shalt remember _all_ the way"--every stage of the journey, every -scene of wilderness-life, all the dealings of God, from first to last, -with the special object thereof, "to humble thee, and to prove thee, -_to know what was in thine heart_." - -How wonderful to think of God's patient grace and painstaking love -with His people in the wilderness! What precious instruction for us! -With what intense interest and spiritual delight we can hang over the -record of the divine dealings with Israel in all their -desert-wanderings! How much we can learn from the marvelous history! -We, too, have to be humbled and proved, and made to know what is in -our hearts. It is very profitable and morally wholesome. - -On our first setting out to follow the Lord, we know but little of the -depths of evil and folly in our hearts. Indeed, we are superficial in -every thing. It is as we get on in our practical career that we begin -to prove the reality of things; we find out the depths of evil in -ourselves, the utter hollowness and worthlessness of all that is in -the world, and the urgent need of the most complete dependence upon -the grace of God every moment. All this is very good; it makes us -humble and self-distrusting; it delivers us from pride and -self-sufficiency, and leads us to cling, in childlike simplicity, to -the One who alone is able to keep us from falling. Thus, as we grow -in self-knowledge, we get a deeper sense of grace, a more profound -acquaintance with the wondrous love of the heart of God, His -tenderness toward us, His marvelous patience in bearing with all our -infirmities and failings, His rich mercy in having taken us up at all, -His loving ministry to all our varied need, His numberless -interpositions on our behalf, the exercises through which He has seen -fit to lead us for our souls' deep and permanent profit. - -The practical effect of all this is invaluable; it imparts depth, -solidity, and mellowness to the character; it cures us of all our -crude notions and vain theories; it delivers us from one-sidedness and -wild extremes; it makes us tender, thoughtful, patient, and -considerate toward others; it corrects our harsh judgments and gives a -gracious desire to put the best possible construction upon the actions -of others, and a readiness to attribute the best motives in cases -which may seem to us equivocal. These are precious fruits of -wilderness-experience which we may all earnestly covet. - -"And He humbled thee, and suffered thee to hunger, and fed thee with -manna, which thou knewest not, neither did thy fathers know, that He -might make thee know that man doth not live by bread only, but by -every word which proceedeth out of the mouth of the Lord doth man -live." (Ver 3.) - -This passage derives special interest and importance from the fact -that it is the first of our Lord's quotations from the book of -Deuteronomy in His conflict with the adversary in the wilderness. Let -us ponder this deeply; it demands our earnest attention. Why did our -Lord quote from Deuteronomy? Because that was the book which, above -all others, specially applied to the condition of Israel at the -moment. Israel had utterly failed, and this weighty fact is assumed in -the book of Deuteronomy from beginning to end. But notwithstanding the -failure of the nation, the path of obedience lay open to every -faithful Israelite. It was the privilege and duty of every one who -loved God to abide by His Word under all circumstances and in all -places. - -Now, our blessed Lord was divinely true to the position of the Israel -of God. Israel after the flesh had failed and forfeited every thing; -He was there, in the wilderness, as the true Israel of God, to meet -the enemy by the simple authority of the Word of God. "And Jesus, -being full of the Holy Ghost, returned from Jordan, and was led by the -Spirit into the wilderness, being forty days tempted of the devil. And -in those days He did eat nothing; and when they were ended, He -afterward hungered. And the devil said unto Him, 'If Thou be the Son -of God, command this stone that it be made bread.' And Jesus answered -Him, saying, '_It is written_, that man shall not live by bread alone, -but by every word of God.'" (Luke iv.) - -Here, then, is something for us to ponder. The perfect Man, the true -Israel, in the wilderness, surrounded by the wild beasts, fasting for -forty days, in the presence of the great adversary of God, of man, of -Israel. There was not a single feature in the scene to speak for God. -It was not with the second Man as it was with the first; He was not -surrounded with all the delights of Eden, but with all the dreariness -and desolation of a desert--there in loneliness and hunger, but there -for God! - -Yes, blessed be His name, and there for man,--there to show man how to -meet the enemy in all his varied temptations, there to show man how to -live. We must not suppose for a moment that our adorable Lord met the -adversary as God over all. True, He was God, but if it were only as -such that He stood in the conflict, it could not afford any example -for us. Besides, it would be needless to tell us that God was able to -vanquish and put to flight a creature which His own hand had formed. -But to see One who was, in every respect, a man, and in all the -circumstances of humanity, sin excepted,--to see Him there in -weakness, in hunger, standing amid the consequences of man's fall, and -to find Him triumphing completely over the terrible foe, it is this -which is so full of comfort, consolation, strength, and encouragement -for us. - -And how did He triumph? This is the grand and all-important question -for us,--a question demanding the most profound attention of every -member of the Church of God--a question the magnitude and importance -of which it would be utterly impossible to overstate. How, then, did -the Man Christ Jesus vanquish Satan in the wilderness? Simply by the -Word of God. He overcame, not as the almighty God, but as the humble, -dependent, self-emptied, and obedient Man. We have before us the -magnificent spectacle of a Man standing in the presence of the devil -and utterly confounding him with no other weapon whatsoever save the -Word of God. It was not by the display of divine power, for that could -be no model for us; it was simply with the Word of God, in His heart -and in His mouth, that the Second Man confounded the terrible enemy of -God and man. - -And let us carefully note that our blessed Lord does not reason with -Satan. He does not appeal to any facts connected with Himself--facts -with which the enemy was well acquainted. He does not say, I know I am -the Son of God; the opened heavens, the descending Spirit, the -Father's voice, have all borne witness to the fact of My being the Son -of God. No; this would not do; it would not and could not be an -example for us. _The_ one special point for us to seize and learn from -is, that our great Exemplar, when meeting all the temptations of the -enemy, used only the weapon which we have in our possession, namely, -the simple, precious, written, Word of God. - -We say, "all the temptations," because in all the three instances our -Lord's unvarying reply is, "_It is written_." He does not say, "I -know"--"I think"--"I feel"--"I believe" this, that, or the other; He -simply appeals to the written Word of God--the book of Deuteronomy in -particular,--that very book which infidels have dared to insult, but -which is pre-eminently the book for every obedient man, in the face -of total, universal, hopeless, wreck and ruin. - -This is of unspeakable moment for us, beloved reader. It is as though -our Lord Christ had said to the adversary, Whether I am the Son of God -or not is not now the question, but how _man_ is to live, and the -answer to this question is only to be found in holy Scripture; and it -is to be found there as clear as a sunbeam, quite irrespective of all -questions respecting Me. Whoever I am, the Scripture is the same: "man -doth not live by bread only, but by every word that proceedeth out of -the mouth of the Lord." - -Here we have the only true, the only safe, the only happy attitude for -man, namely, hanging in earnest dependence upon "every word that -proceedeth out of the mouth of the Lord." Blessed attitude! We may -well say there is nothing like it in all this world. It brings the -soul into direct, living, personal contact with the Lord Himself, by -means of His Word. It makes the Word so absolutely essential to us, in -every thing; we cannot do without it. As the natural life is sustained -by bread, so the spiritual life is sustained by the Word of God. It is -not merely going to the Bible to find doctrines there, or to have our -opinions or views confirmed; it is very much more than this; it is -going to the Bible for the staple commodity of life--the life of the -new man; it is going there for food, for light, for guidance, for -comfort, for authority, for strength--for all, in short, that the soul -can possibly need, from first to last. - -And let us specially note the force and value of the expression, -"_every_ word." How fully it shows that we cannot afford to dispense -with a single word that has proceeded out of the mouth of the Lord. We -want it all. We cannot tell the moment in which some exigence may -present itself for which Scripture has already provided. We may not -perhaps have specially noticed the scripture before, but when the -difficulty arises, if we are in a right condition of soul--the true -posture of heart, the Spirit of God will furnish us with the needed -scripture, and we shall see a force, beauty, depth, and moral -adaptation in the passage which we had never seen before. Scripture is -a divine and therefore exhaustless treasury, in which God has made -ample provision for all the need of His people, and for each believer -in particular, right on to the end. Hence we should study it all, -ponder it, dig deeply into it, and have it treasured up in our hearts, -ready for use when the demand arises. - -There is not a single crisis occurring in the entire history of the -Church of God, not a single difficulty in the entire path of any -individual believer, from beginning to end, which has not been -perfectly provided for in the Bible. We have all we want in that -blessed volume, and hence we should be ever seeking to make ourselves -more and more acquainted with what that volume contains, so as to be -"thoroughly furnished" for whatever may arise, whether it be a -temptation of the devil, an allurement of the world, or a lust of the -flesh; or, on the other hand, for equipment for that path of good -works which God has afore prepared that we should walk in it. - -And we should, further, give special attention to the expression, -"_Out of the mouth of the Lord_." This is unspeakably precious. It -brings the Lord so very near to us, and gives us such a sense of the -reality of feeding upon His every word--yea, of hanging upon it as -something absolutely essential and indispensable. It sets forth the -blessed fact that our souls can no more exist without the Word than -our bodies could without food. In a word, we are taught by this -passage that _man's_ true position, his proper attitude, his only -place of strength, safety, rest, and blessing, is to be found in -habitual dependence upon the Word of God. - -This is the life of faith which we are called to live--the life of -dependence--the life of obedience--the life that Jesus lived -perfectly. That blessed One would not move a step, utter a word, or do -a single thing save by the authority of the Word of God. No doubt He -could have turned stone into bread, but He had no command from God to -do that; and inasmuch as He had no command, He had no motive for -action. Hence Satan's temptations were perfectly powerless. He could -do nothing with a man who would only act on the authority of the Word -of God. - -And we may also note, with very much interest and profit, that our -blessed Lord does not quote Scripture for the purpose of silencing the -adversary, but simply as authority for His position and conduct. Here -is where we are so apt to fail; we do not sufficiently use the -precious Word of God in this way; we quote it, at times, more for -victory over the enemy than for power and authority for our own souls. -Thus it loses its power in our hearts. We want to use the Word as a -hungry man uses bread, or as a mariner uses his chart and his compass; -it is that on which we live, and by which we move and act and think -and speak. Such it really is, and the more fully we prove it to be all -this to us, the more we shall know of its infinite preciousness. Who -is it that knows most of the real value of bread? Is it a chemist? No; -but a hungry man. A chemist may analyze it, and discuss its component -parts, but a hungry man proves its worth. Who knows most of the real -value of a chart? is it the teacher of navigation? No; but the mariner -as he sails along an unknown and dangerous coast. - -These are but feeble figures to illustrate what the Word of God is to -the true Christian. He cannot do without it. It is absolutely -indispensable, in every relationship of life and in every sphere of -action. His hidden life is fed and sustained by it; his practical life -is guided by it. In all the scenes and circumstances of his personal -and domestic history, in the privacy of his closet, in the bosom of -his family, in the management of his affairs, he is cast upon the Word -of God for guidance and counsel. - -And it never fails those who simply cleave to it and confide in it. -We may trust Scripture without a single shade of misgiving. Go to it -when we will, we shall always find what we want. Are we in sorrow? is -the poor heart bereaved, crushed, and desolate? What can soothe and -comfort us like the balmy words which the Holy Spirit has penned for -us? One sentence of holy Scripture can do more, in the way of comfort -and consolation, than all the letters of condolence that ever were -penned by human hand. Are we discouraged, faint-hearted, and cast -down? The Word of God meets us with its bright and soul-stirring -assurances. Are we pressed by pinching poverty? The Holy Ghost brings -home to our hearts some golden promise from the page of inspiration, -recalling us to Him who is "the Possessor of heaven and earth," and -who, in His infinite grace, has pledged Himself to "supply all _our -need_ according to _His riches_ in glory by Christ Jesus." Are we -perplexed and harassed by the conflicting opinions of men, by the -dogmas of conflicting schools of divinity, by religious and -theological difficulties? A few sentences of holy Scripture will pour -in a flood of divine light upon the heart and conscience, and set us -at perfect rest, answering every question, solving every difficulty, -removing every doubt, chasing away every cloud, giving us to know the -mind of God, putting an end to conflicting opinions by the one -divinely competent authority. - -What a boon, therefore, is holy Scripture! What a precious treasure we -possess in the Word of God! How we should bless His holy name for -having given it to us! Yes; and bless Him, too, for every thing that -tends to make us more fully acquainted with the depth, fullness, and -power of those words of our chapter, "Man shall not live by bread -only, but by every word that proceedeth out of the mouth of the Lord -doth man live." - -Truly precious are these words to the heart of the believer! And -hardly less so are those that follow, in which the beloved and revered -lawgiver refers, with touching sweetness, to Jehovah's tender care -throughout the whole of Israel's desert-wanderings. "Thy raiment," he -says, "waxed not old upon thee, neither did thy foot swell, these -forty years." - -What marvelous grace shines out in these words! Only think, reader, of -Jehovah looking after His people in such a manner, to see that their -garments should not wax old or their foot swell! He not only fed them, -but clothed them and cared for them in every way. He even stooped to -look after their feet, that the sand of the desert might not injure -them. Thus, for forty years, did He watch over them, with all the -exquisite tenderness of a father's heart. What will not love undertake -to do for its object? Jehovah had set His love upon His people, and -this one blessed fact secured every thing for them, had they only -understood it. There was not a single thing within the range of -Israel's necessities, from Egypt to Canaan, which was not secured to -them and included in the fact that Jehovah had undertaken to do for -them. With infinite love and almighty power on their side, what could -be lacking? - -But then, as we know, love clothes itself in various forms. It has -something more to do than to provide food and raiment for its objects. -It has not only to take account of their physical but also of their -moral and spiritual wants. Of this the lawgiver does not fail to -remind the people. "Thou shalt also consider," he says, "_in thine -heart_"--the only true and effective way to consider--"that, as a man -chasteneth his son, so the Lord thy God chasteneth thee." - -Now, we do not like chastening; it is not joyous, but grievous. It is -all very well for a son to receive food and raiment from a father's -hand, and to have all his comforts provided by a father's thoughtful -love, but he does not like to see him taking down the rod. And yet -that dreaded rod may be the very best thing for the son; it may do for -him what no material benefits or earthly blessings could effect,--it -may correct some bad habit, or deliver him from some wrong tendency, -or save him from some evil influence, and thus prove a great moral and -spiritual blessing for which he shall have to be forever thankful. The -grand point for the son is, to see a father's love and care in the -discipline and chastening just as distinctly as in the various -material benefits which strew his path from day to day. - -Here is precisely where we so signally fail in reference to the -disciplinary dealings of our Father. We rejoice in His benefits and -blessings; we are filled with praise and thankfulness as we receive, -day by day, from His liberal hand, the rich supply of all our need; we -delight to dwell upon His marvelous interposition on our behalf in -times of pressure and difficulty; it is a most precious exercise to -look back over the path by which His good hand has led us, and mark -those "Ebenezers" which tell of gracious help supplied all along the -road. - -All this is very good and very right and very precious, but then there -is a great danger of our resting in the mercies, the blessings, and -the benefits which flow, in such rich profusion, from our Father's -loving heart and liberal hand. We are apt to rest in these things, and -say with the Psalmist, "In _my prosperity_ I said, 'I shall never be -moved. Lord, by Thy favor Thou hast made _my mountain_ to stand -strong.'" True, it is "by Thy favor," but yet we are prone to be -occupied with _our_ mountain and _our_ prosperity; we allow these -things to come in between our hearts and the Lord, and thus they -become a snare to us. Hence the need of chastening. Our Father, in His -faithful love and care, is watching over us; He sees the danger and He -sends trial, in one shape or another. Perhaps a telegram comes -announcing the death of a beloved child, or the crash of a bank -involving the loss of our earthly all; or, it may be, we are laid on a -bed of pain and sickness, or called to watch by the sick bed of a -beloved relative. - -In a word, we are called to wade through deep waters which seem, to -our poor, feeble, coward hearts, absolutely overwhelming. The enemy -suggests the question. Is this love? Faith replies, without -hesitation and without reserve, Yes; it is all love--perfect love; the -death of the child, the loss of the property, the long, heavy, painful -illness, all the sorrow, all the pressure, all the exercise, the deep -waters and dark shadows--all, all is love--perfect love and unerring -wisdom. I feel assured of it, even now; I do not wait to know it by -and by, when I shall look back on the path from amid the full light of -the glory; I know it now, and delight to own it to the praise of that -infinite grace which has taken me up from the depth of my ruin, and -charged itself with all that concerns me, and which deigns to occupy -itself with my very failures, follies, and sins, in order to deliver -me from them, and to make me a partaker of divine holiness, and -conform me to the image of that blessed One who "loved Me and gave -Himself for me." - -Christian reader, this is the way to answer Satan, and to hush the -dark reasonings which may spring up in our hearts. We must always -justify God. We must look at all His disciplinary dealings in the -light of His love. "Thou shalt also consider in thine heart that, _as -a man chasteneth his son_, so the Lord thy God chasteneth thee." Most -surely we should not like to be without the blessed pledge and proof -of sonship. "_My son_, despise not thou the chastening of the Lord, -nor faint when thou art rebuked of Him; for _whom the Lord loveth He -chasteneth_, and scourgeth _every son_ whom He receiveth. If ye endure -chastening, God dealeth with you as with sons; for what son is he whom -the father chasteneth not? But if ye be without chastisement, whereof -all are partakers, then are ye bastards, and not sons. Furthermore, we -have had fathers of our flesh which corrected us, and we gave them -reverence; shall we not much rather be in subjection to the Father of -spirits, and live? For they verily for a few days chastened us after -their own pleasure; but He for our profit, that we might be partakers -of His holiness. Now, no chastening for the present seemeth to be -joyous, but grievous; nevertheless, afterward it yieldeth the -peaceable fruit of righteousness unto them which are exercised -thereby. Wherefore lift up the hands which hang down, and the feeble -knees; and make straight paths for your feet, lest that which is lame -be turned out of the way; but let it rather be healed." (Heb. xii. -5-13.) - -It is at once interesting and profitable to mark the way in which -Moses presses upon the congregation the varied motives of obedience -arising from the past, the present, and the future. Every thing is -brought to bear upon them to quicken and deepen their sense of -Jehovah's claims upon them. They were to "remember" the past, they -were to "consider" the present, and they were to anticipate the -future; and all this was to act on their hearts, and lead them forth -in holy obedience to that blessed and gracious One who had done, who -was doing, and who would do such great things for them. - -The thoughtful reader can hardly fail to observe in this constant -presentation of moral motives a marked feature of this lovely book of -Deuteronomy, and a striking proof that it is no mere attempt at a -repetition of what we have in Exodus; but, on the contrary, that our -book has a province, a range, a scope, and design entirely its own. To -speak of mere repetition is absurd; to speak of contradiction is -impious. - -"Therefore thou shalt keep the commandments of the Lord thy God, to -walk in His ways, and to fear Him." The word "therefore" had a -retrospective and prospective force. It was designed to lead the heart -back over the past dealings of Jehovah, and forward into the future. -They were to think of the marvelous history of those forty years in -the desert,--the teaching, the humbling, the proving, the watchful -care, the gracious ministry, the full supply of all their need, the -manna from heaven, the stream from the smitten rock, the care of their -garments, and of their very feet, the wholesome discipline for their -moral good. What powerful moral motives were here for Israel's -obedience! - -But this was not all: they were to look forward into the future; they -were to anticipate the bright prospect which lay before them; they -were to find in the future, as well as in the past and the present, -the solid basis of Jehovah's claims upon their reverent and -whole-hearted obedience. - -"For the Lord thy God bringeth thee into a good land, a land of brooks -of water, of fountains and depths that spring out of valleys and -hills; a land of wheat, and barley, and vines, and fig-trees, and -pomegranates, a land of oil olive, and honey; a land wherein thou -shalt eat bread without scarceness, thou shalt not lack any thing in -it; a land whose stones are iron, and out of whose hills thou mayest -dig brass." - -How fair was the prospect! how bright the vision! How marked the -contrast to the Egypt behind them and the wilderness through which -they had passed! The Lord's land lay before them in all its beauty and -verdure, its vine-clad hills and honeyed plains, its gushing fountains -and flowing streams. How refreshing the thought of the vine, the -fig-tree, the pomegranate, and the olive! How different from the -leeks, onions, and garlic of Egypt! Yes, all so different! It was the -Lord's own land: this was enough. It produced and contained all they -could possibly want. Above its surface, rich profusion; below, untold -wealth--exhaustless treasure. - -What a prospect! How the faithful Israelite would long to enter upon -it!--long to exchange the sand of the desert for that bright -inheritance! True, the desert had its deep and blessed experiences, -its holy lessons, its precious memories; there they had known Jehovah -in a way they could not know Him even in Canaan;--all this was quite -true, and we can fully understand it; but still the wilderness was not -Canaan, and every true Israelite would long to set his foot on the -land of promise, and truly we may say that Moses presents the land, in -the passage just quoted, in a way eminently calculated to attract the -heart. "A land," he says, "wherein thou shalt eat bread without -scarceness, _thou shalt not lack any_ _thing in it_." What more could -be said? Here was the grand fact in reference to that good land into -which the hand of covenant-love was about to introduce them. All their -wants would be divinely met. Hunger and thirst should never be known -there. Health and plenty, joy and gladness, peace and blessing, were -to be the assured portion of the Israel of God in that fair -inheritance upon which they were about to enter. Every enemy was to be -subdued; every obstacle swept away; "the pleasant land" was to pour -forth its treasures for their use; watered continually by heaven's -rain, and warmed by its sunlight, it was to bring forth, in rich -abundance, all that the heart could desire. - -What a land! what an inheritance! what a home! Of course, we are -looking at it now from a divine stand-point--looking at it according -to what it was in the mind of God, and what it shall most assuredly be -to Israel during that bright millennial age which lies before them. We -should have but a very poor idea indeed of the Lord's land were we to -think of it merely as possessed by Israel in the past, even in the -very brightest days of its history, as it appeared amid the splendors -of Solomon's reign. We must look onward to "the times of the -restitution of all things," in order to have any thing like a true -idea of what the land of Canaan will yet be to the Israel of God. - -Now, Moses speaks of the land according to the divine idea of it. He -presents it as given by God, and not as possessed by Israel. This -makes all the difference. According to his charming description, -there was neither enemy nor evil occurrent: nothing but fruitfulness -and blessing from end to end. That is what it would have been, that is -what it should have been, and that is what it shall be, by and by, to -the seed of Abraham, in pursuance of the covenant made with their -fathers--the new, the everlasting covenant, founded on the sovereign -grace of God, and ratified by the blood of the cross. No power of -earth or hell can hinder the purpose or the promise of God. "Hath He -said, and shall He not do it?" God will make good, to the letter, -every word, spite of all the enemy's opposition and the lamentable -failure of His people. Though Abraham's seed have utterly failed under -law and under government, yet Abraham's God will give grace and glory, -for His gifts and calling are without repentance. - -Moses fully understood all this. He knew how it would turn out with -those who stood before him, and with their children after them, for -many generations; and he looked forward into that bright future in -which a covenant-God would display, in the view of all created -intelligences, the triumphs of His grace in His dealings with the seed -of Abraham His friend. - -Meanwhile, however, the faithful servant of Jehovah, true to the -object before his mind, in all those marvelous discourses in the -opening of our book, proceeds to unfold to the congregation the truth -as to their mode of acting in the good land on which they were about -to plant their foot. As he had spoken of the past and of the present, -so would he make use of the future; he would turn all to account in -his holy effort to urge upon the people their obvious, bounden duty to -that blessed One who had so graciously and tenderly cared for them all -their journey through, and who was about to bring them in and plant -them in the mountain of His inheritance. Let us hearken to his -touching and powerful exhortations. - -"When thou hast eaten and art full, then thou shalt bless the Lord thy -God for the good land which He has given thee." How simple! how -lovely! how morally suitable! Filled with the fruit of Jehovah's -goodness, they were to bless and praise His holy name. He delights to -surround Himself with hearts filled to overflowing with the sweet -sense of His goodness, and pouring forth songs of praise and -thanksgiving. He inhabits the praises of His people. He says, "Whoso -offereth praise glorifieth Me." The feeblest note of praise from a -grateful heart ascends as fragrant incense to the throne and to the -heart of God. - -Let us remember this, beloved reader. It is as true for us, most -surely, as it was for Israel, that praise is comely. Our grand primary -business is to praise the Lord. Our every breath should be a -halleluiah. It is to this blessed and most sacred exercise the Holy -Ghost exhorts us, in manifold places. "By Him therefore let us offer -the sacrifice of praise to God continually, that is, the fruit of our -lips giving thanks to His name." We should ever remember that nothing -so gratifies the heart and glorifies the name of our God as a -thankful, worshiping spirit on the part of His people. It is well to -do good and communicate,--God is well pleased with such sacrifices; it -is our high privilege, while we have opportunity, to do good unto all -men, and especially unto them who are of the household of faith; we -are called to be channels of blessing between the loving heart of our -Father and every form of human need that comes before us in our daily -path;--all this is most blessedly true, but we must never forget that -the very highest place is assigned to praise. It is this which shall -employ our ransomed powers throughout the golden ages of eternity, -when the sacrifices of active benevolence shall no longer be needed. - -But the faithful lawgiver knew but too well the sad proneness of the -human heart to forget all this--to lose sight of the gracious Giver, -and rest in His gifts; hence he addresses the following admonitory -words to the congregation--wholesome words, truly, for them and for -us. May we bend our ears and our hearts to them, in holy reverence and -teachableness of spirit. - -"Beware that thou forget not the Lord thy God, in not keeping His -commandments, and His judgments, and His statutes, which I command -thee this day. Lest _when thou hast eaten and art full_, and hast -built goodly houses, and dwelt therein; and when thy herds and thy -flocks multiply, and thy silver and thy gold is multiplied, and all -that thou hast is multiplied; then thine heart be lifted up, and thou -forget the Lord thy God, which brought thee forth out of the land of -Egypt, from the house of bondage; who led thee through that great and -terrible wilderness, wherein were fiery serpents, and scorpions, and -drought, where there was no water; who brought thee forth water out of -the rock of flint; who fed thee in the wilderness with manna, which -thy fathers knew not, that He might humble thee, and that He might -prove thee, _to do thee good at thy latter end_; and thou say in thine -heart, My power and the might of mine hand hath gotten me this wealth. -But thou shalt remember the Lord thy God; for it is He that giveth -thee power to get wealth, that He may establish His covenant which He -sware unto thy fathers, as it is this day. And it shall be, if thou do -at all forget the Lord thy God, and walk after other gods, and serve -them, and worship them, I testify against you this day that ye shall -surely perish. As the nations which the Lord destroyeth before your -face, so shall ye perish, _because ye would not be obedient unto the -voice of the Lord your God_." (Ver. 11-20.) - -Here is something for us to ponder deeply. It has most assuredly a -voice for us, as it had for Israel. We may perhaps feel disposed to -marvel at the frequent reiteration of the note of warning and -admonition, the constant appeals to the heart and conscience of the -people as to their bounden duty to obey in all things the word of God, -the recurrence again and again to those grand soul-stirring facts -connected with their deliverance out of Egypt and their journey -through the wilderness. - -But wherefore should we marvel? In the first place, do we not deeply -feel and fully admit our own urgent need of warning, admonition, and -exhortation? Do we not need line upon line, precept upon precept, and -that continually? Are we not prone to forget the Lord our God--to rest -in His gifts instead of Himself? Alas! alas! we cannot deny it. We -rest in the stream, instead of getting up to the Fountain; we turn the -very mercies, blessings, and benefits which strew our path in rich -profusion into an occasion of self-complacency and gratulation, -instead of finding in them the blessed ground of continual praise and -thanksgiving. - -And then, as to those great facts of which Moses so continually -reminds the people, could they ever lose their moral weight, power, or -preciousness? Surely not. Israel might forget and fail to appreciate -those facts, but the facts remained the same. The terrible plagues of -Egypt, the night of the passover, their deliverance from the land of -darkness, bondage, and degradation, their marvelous passage through -the Red Sea, the descent of that mysterious food from heaven morning -by morning, the refreshing stream gushing forth from the flinty -rock,--how could such facts as these ever lose their power over a -heart possessing a spark of genuine love to God? and why should we -wonder to find Moses again and again appealing to them and using them -as a most powerful lever wherewith to move the hearts of the people? -Moses felt the mighty moral influence of these things himself, and he -would fain lead others to feel it also. To him, they were precious -beyond expression, and he longed to make his brethren feel their -preciousness as well as himself. It was his one object to set before -them, in every possible way, the powerful claims of Jehovah upon their -hearty and unreserved obedience. - -This, reader, will account for what might, to an unspiritual, -unintelligent, cursory reader, seem the too frequent recurrence to the -scenes of the past in those wonderful discourses of Moses. We are -reminded, as we read them, of the lovely words of Peter, in his second -epistle,--"Wherefore I will not be negligent to put you _always in -remembrance of these things_, though ye know them, and be established -in the present truth. Yea, I think it meet, as long as I am in this -tabernacle, _to stir you up, by putting you in remembrance_; knowing -that shortly I must put off this my tabernacle, even as our Lord Jesus -Christ hath showed me. Moreover, I will endeavor that ye may be able, -after my decease, to have _these things always in remembrance_." -(Chap. i. 12-15.) - -How striking the unity of spirit and purpose in these two beloved and -venerable servants of God! Both the one and the other felt the -tendency of the poor human heart to forget the things of God, of -heaven, and of eternity, and they felt the supreme importance and -infinite value of the things of which they spoke; hence their earnest -desire to keep them continually before the hearts and abidingly in -the remembrance of the Lord's beloved people. Unbelieving, restless -nature might say to Moses, or to Peter, Have you nothing new to tell -us? Why are you perpetually dwelling on the same old themes? We know -all you have got to say; we have heard it again and again. Why not -strike out into some new field of thought? Would it not be well to try -and keep abreast of the science of the day? If we keep perpetually -moping over those antiquated themes, we shall be left stranded on the -bank, while the stream of civilization rushes on. Pray give us -something new. - -Thus might the poor unbelieving mind--the worldly heart reason, but -faith knows the answer to all such miserable suggestions. We can well -believe that both Moses and Peter would have made short work with all -such reasonings. And so should we. We know whence they emanate, -whither they tend, and what they are worth; and we should have, if not -on our lips, at least deep down in our hearts, a ready answer--an -answer perfectly satisfactory to us, however contemptible it may seem -to the men of this world. Could a true Israelite ever tire of hearing -of what the Lord had done for him, in Egypt, in the Red Sea, and in -the wilderness? Never! Such themes would be ever fresh, ever welcome -to his heart. And just so with the Christian. Can he ever tire of the -cross and all the grand and glorious realities that cluster around it? -can he ever tire of Christ, His peerless glories and unsearchable -riches, His Person, His work, His offices? Never! No, never, -throughout the bright ages of eternity. Does he crave any thing new? -Can science improve upon Christ? can human learning add aught to the -great mystery of godliness, which has for its foundation God manifest -in the flesh, and for its top-stone a Man glorified in heaven? can we -ever get beyond this? No, reader, we could not if we would, and we -would not if we could. - -And even were we, for a moment, to take a lower range, and look at the -works of God in creation; do we ever tire of the sun? He is not new; -he has been pouring his beams upon this world for well-nigh six -thousand years, and yet those beams are as fresh and as welcome to-day -as they were when first created. Do we ever tire of the sea? It is not -new; its tide has been ebbing and flowing for nearly six thousand -years, but its waves are as fresh and as welcome on our shores as -ever. True, the sun is often too dazzling to man's feeble vision, and -the sea often swallows up, in a moment, man's boasted works; but yet -the sun and the sea never lose their power, their freshness, their -charm. Do we ever tire of the dew-drops that fall in refreshing virtue -upon our gardens and fields? do we ever tire of the perfume that -emanates from our hedge-rows? do we ever tire of the notes of the -nightingale and the thrush? And what are all these when compared with -the glories which cluster around the Person and the cross of Christ? -what are they when put in contrast with the grand realities of that -eternity which is before us? - -Reader, let us beware how we listen to such suggestions, whether they -come from without or spring from the depths of our own evil hearts, -lest we be found, like Israel after the flesh, loathing the heavenly -Manna and despising the pleasant land; or like Demas, who forsook the -blessed apostle, having loved this present age; or like those of whom -we read in the sixth of John, who, offended by our Lord's close and -pointed teaching, "went back, and walked no more with Him." May the -Lord keep our hearts true to Himself, and fresh and fervent in His -blessed cause, till He come. - - - - -CHAPTER IX. - - -"Hear, O Israel: Thou art to pass over Jordan this day, to go in to -possess nations greater and mightier than thyself, cities great and -fenced up to heaven, a people great and tall, the children of the -Anakims, whom thou knowest, and of whom thou hast heard say, 'Who can -stand before the children of Anak!'" (Ver. 1, 2.) - -This chapter opens with the same grand Deuteronomic sentence, "_Hear_, -O Israel." This, we may say, is the key-note of this most blessed -book, and especially of those opening discourses which have been -engaging our attention. But the chapter which now lies open before us -presents subjects of immense weight and importance. In the first -place, the lawgiver sets before the congregation, in terms of deep -solemnity, that which lay before them in their entrance upon the land. -He does not hide from them the fact that there were serious -difficulties and formidable enemies to be encountered. This he does, -we need hardly say, not to discourage their hearts, but that they -might be forewarned, forearmed, and prepared. What that preparation -was we shall see presently; but the faithful servant of God felt the -rightness, yea, the urgent need of putting the true state of the case -before his brethren. - -There are two ways of looking at difficulties; we may look at them -from a human stand-point, or from a divine one; we may look at them in -a spirit of unbelief, or we may look at them in the calmness and -quietness of confidence in the living God. We have an instance of the -former in the report of the unbelieving spies in Numbers xiii; we have -an instance of the latter in the opening of our present chapter. - -It is not the province, nor the path, of faith to deny that there are -difficulties to be encountered by the people of God; it would be the -height of folly to do so, inasmuch as there are difficulties, and it -would be but fool-hardiness, fanaticism, or fleshly enthusiasm to deny -it. It is always well for people to know what they are about, and not -to rush blindly into a path for which they are not prepared. An -unbelieving sluggard may say, There is a lion in the way; a blind -enthusiast may say, There is no such thing; the true man of faith will -say, Though there were a thousand lions in the way, God can soon -dispose of them. - -But, as a great practical principle of general application, it is very -important for all the Lord's people to consider, deeply and calmly, -what they are about, ere they enter upon any particular path of -service or line of action. If this were more attended to, we should -not witness so many moral and spiritual wrecks around us. What mean -those most solemn, searching, and testing words addressed by our -blessed Lord to the multitudes that thronged around Him in Luke -xiv?--"He turned and said to them, 'If any man _come to Me_, and hate -not his father and mother, his wife and children, and brethren and -sisters, yea, and his own life also, he cannot be My disciple. And -whosoever doth not bear his cross, and come after Me, cannot be My -disciple. For which of you, intending to build a tower, sitteth not -down first, and counteth the cost, whether he have sufficient to -finish it? lest haply, after he hath laid the foundation, and is not -able to finish it, all that behold it begin to mock him, saying, This -man began to build, and was not able to finish.'" (Ver. 26-30.) - -These are solemn and seasonable words for the heart. How many -unfinished buildings meet our view as we look forth over the wide -field of Christian profession, giving sad occasion to the beholders -for mockery! How many set out upon a path of discipleship under some -sudden impulse, or under the pressure of mere human influence, without -a proper understanding, or a due consideration of all that is -involved; and then when difficulties arise, when trials come, when the -path is found to be narrow, rough, lonely, unpopular, they give it up, -thus proving that they had never really counted the cost, never taken -the path in communion with God, never understood what they were doing. - -Now, such cases are very sorrowful; they bring great reproach on the -cause of Christ, give occasion to the adversary to blaspheme, and -greatly dishearten those who care for the glory of God and the good of -souls. Better far not to take the ground at all than, having taken it, -to abandon it in dark unbelief and worldly-mindedness. - -Hence, therefore, we can perceive the wisdom and faithfulness of the -opening words of our chapter. Moses tells the people plainly what was -before them; not, surely, to discourage them, but to preserve them -from self-confidence, which is sure to give way in the moment of -trial, and to cast them upon the living God, who never fails a -trusting heart. - -"Understand therefore this day, that the Lord thy God is He which -goeth over before thee; as a consuming fire He shall destroy them, and -He shall bring them down before thy face: so shalt thou drive them -out, and destroy them quickly, as the Lord hath said unto thee." - -Here, then, is the divine answer to all difficulties, be they ever so -formidable. What were mighty nations, great cities, fenced walls, in -the presence of Jehovah? Simply as chaff before the whirlwind. "If -God be for us, who can be against us?" The very things which scare and -stumble the coward heart afford an occasion for the display of God's -power, and the magnificent triumphs of faith. Faith says, Grant me but -this, that God is before me and with me, and I can go any where. Thus -the only thing in all this world that really glorifies God is the -faith that can trust Him and use Him and praise Him; and inasmuch as -faith is the only thing that glorifies God, so is it the only thing -that gives man his proper place, even the place of complete dependence -upon God, and this insures victory and inspires praise--unceasing -praise. - -But we must never forget that there is moral danger in the very moment -of victory--danger arising out of what we are in ourselves. There is -the danger of self-gratulation--a terrible snare to us poor mortals. -In the hour of conflict we feel our weakness, our nothingness, our -need. This is good and morally safe. It is well to be brought down to -the very bottom of self and all that pertains to it, for there we find -God, in all the fullness and blessedness of what He is, and this is -sure and certain victory and consequent praise. - -But our treacherous and deceitful hearts are prone to forget whence -the strength and victory come; hence the moral force, value, and -seasonableness of the following admonitory words addressed by the -faithful minister of God to the hearts and consciences of his -brethren: "Speak not thou _in thine heart_"--here is where the -mischief always begins--"after that the Lord hath cast them out from -before thee, saying, For my righteousness the Lord hath brought me in -to possess this land; but for the wickedness of these nations the Lord -doth drive them out from before thee." - -Alas! what materials there are in us! what ignorance of our own -hearts! what a shallow sense of the real character of our ways! How -terrible to think that we are capable of saying in our hearts such -words as, "For my righteousness"! Yes, reader, we are verily capable -of such egregious folly; for as Israel was capable of it, so are we, -inasmuch as we are made of the very same material; and that they were -capable of it is evident from the fact of their being warned against -it; for, most assuredly, the Spirit of God does not warn against -phantom dangers or imaginary temptations. We are verily capable of -turning the actings of God on our behalf into an occasion of -self-complacency; instead of seeing in those gracious actings a ground -for heartfelt praise to God, we use them as a ground for -self-exaltation. - -Hence, therefore, we would do well to ponder the words of faithful -admonition addressed by Moses to the hearts and consciences of the -people; they furnish a very wholesome antidote for the -self-righteousness so natural to us as well as to Israel. "Not for thy -righteousness, or for the uprightness of thine heart, dost thou go to -possess their land; but for the wickedness of those nations the Lord -thy God doth drive them out from before thee, and that He may perform -the word which the Lord sware unto thy fathers, Abraham, Isaac, and -Jacob. Understand, therefore, that the Lord giveth thee not this good -land to possess it for thy righteousness; for thou art a stiff-necked -people. Remember, and forget not, how thou provokedst the Lord thy God -to wrath in the wilderness; from the day that thou didst depart out of -the land of Egypt, until ye came unto this place, ye have been -rebellious against the Lord." (Ver. 5-7.) - -This paragraph sets forth two great principles, which, if fully laid -hold of, must put the heart into a right moral attitude. In the first -place, the people were reminded that their possession of the land of -Canaan was simply in pursuance of God's promise to their fathers. This -was placing the matter on the most solid basis--a basis which nothing -could ever disturb. - -As to the seven nations which were to be dispossessed, it was on the -ground of their wickedness that God, in the exercise of His righteous -government, was about to drive them out. Every landlord has a perfect -right to eject bad tenants; and the nations of Canaan had not only -failed to pay their rent, as we say, but they had injured and defiled -the property to such an extent that God could no longer endure them, -and therefore He was going to drive them out, irrespective altogether -of the incoming tenants. Whoever was going to get possession of the -property, these dreadful tenants must be evicted. The iniquity of the -Amorites had reached its highest point, and nothing remained but that -judgment should take its course. Men might argue and reason as to the -moral fitness and consistency of a benevolent Being unroofing the -houses of thousands of families and putting the occupants to the -sword, but we may depend upon it the government of God will make very -short work with all such arguments. God, blessed forever be His holy -name, knows how to manage His own affairs, and that, too, without -asking man's opinion. He had borne with the wickedness of the seven -nations to such a degree that it had become absolutely insufferable; -the very land itself could not bear it. Any further exercise of -forbearance would have been a sanction of the most terrible -abominations; and this, of course, was a moral impossibility. The -glory of God absolutely demanded the expulsion of the Canaanites. - -Yes; and we may add, the glory of God demanded the introduction of the -seed of Abraham into possession of the property, to hold as tenants -forever under the Lord God Almighty--the Most High God, Possessor of -heaven and earth. Thus the matter stood for Israel, had they but seen -it. Their possession of the land of promise and the maintenance of the -divine glory were so bound up together that one could not be touched -without touching the other. God had promised to give the land of -Canaan to the seed of Abraham as an everlasting possession. Had He not -a right to do so? Will infidels question God's right to do as He will -with His own? Will they refuse to the Creator and Governor of the -universe a right which they claim for themselves? The land was -Jehovah's, and He gave it to Abraham His friend forever; and although -this was true, yet were not the Canaanites disturbed in their tenure -of the property until their wickedness had become positively -unbearable. - -Thus we see that in the matter both of the outgoing and incoming -tenants the glory of God was involved. That glory demanded that the -Canaanites should be expelled, because of their ways; and that glory -demanded that Israel should be put in possession, because of the -promise to Abraham, Isaac, and Jacob. - -But, in the second place, Israel had no ground for self-complacency, -as Moses most plainly and faithfully instructs them. He rehearses in -their ears, in the most touching and impressive manner, all the -leading scenes of their history from Horeb to Kadesh-barnea; he refers -to the golden calf, to the broken tables of the covenant, to Taberah -and Massah, and Kibroth-hattaavah; and sums all up, at verse 24, with -these pungent, humbling words, "Ye have been rebellious against the -Lord from the day that I knew you." - -This was plain dealing with heart and conscience. The solemn review of -their whole career was eminently calculated to correct all false -notions about themselves; every scene and circumstance in their entire -history, if viewed from a proper stand-point, only brought to light -the humbling fact of what they were, and how near they had been, again -and again, to utter destruction. With what stunning force must the -following words have fallen upon their ears!--"And the Lord said unto -me, 'Arise, get thee down quickly from hence, for _thy_ people which -_thou_ hast brought forth out of Egypt have corrupted themselves; they -are quickly turned aside out of the way which I commanded them; they -have made them a molten image.' Furthermore, the Lord spake unto me, -saying, 'I have seen this people, and behold, it is a stiff-necked -people; _let Me alone, that I may destroy_ them, and blot out their -name from under heaven; and I will make of thee a nation mightier and -greater than they.'" (Ver. 12-14.) - -How withering was all this to their natural vanity, pride, and -self-righteousness! How should their hearts have been moved to their -very deepest depths by those tremendous words, "Let Me alone, that I -may destroy them"! How solemn to reflect upon the fact which these -words revealed--their appalling nearness to national ruin and -destruction! How ignorant they had been of all that passed between -Jehovah and Moses on the top of Mount Horeb! They had been on the very -brink of an awful precipice. Another moment might have dashed them -over. The intercession of Moses had saved them, the very man whom they -had accused of taking too much upon him. Alas! how they had mistaken -and misjudged him! How utterly astray they had been in all their -thoughts! Why, the very man whom they had accused of self-seeking and -desiring to make himself altogether a prince over them, had actually -refused a divinely given opportunity of becoming the head of a greater -and mightier nation than they! Yes, and this same man had earnestly -requested that if they were not to be forgiven and brought into the -land, his name might be blotted out of the book. - -How wonderful was all this! What a turning of the tables upon them! -How exceedingly small they must have felt, in view of all these -wonderful facts! Surely, as they reviewed all these things, they might -well see the utter folly of the words, "For my righteousness the Lord -hath brought me in to possess this land." How could the makers of a -molten image use such language! Ought they not rather to see and feel -and own themselves to be no better than the nations that were about to -be driven out from before them? For what had made them to differ? The -sovereign mercy and electing love of their covenant-God. And to what -did they owe their deliverance out of Egypt, their sustenance in the -wilderness, and their entrance into the land? Simply to the eternal -stability of the covenant made with their fathers, "a covenant ordered -in all things and sure," a covenant ratified and established by the -blood of the Lamb, in virtue of which all Israel shall yet be saved -and blessed in their own land. - -But we must now quote for the reader the splendid paragraph with which -our chapter closes--a paragraph eminently fitted to open Israel's eyes -to the utter folly of all their thoughts respecting Moses, their -thoughts respecting themselves, and their thoughts respecting that -blessed One who had so marvelously borne with all their dark unbelief -and daring rebellion. - -"Thus I fell down before the Lord forty days and forty nights, as I -fell down at the first; because the Lord had said He would destroy -you. I prayed therefore unto the Lord, and said, 'O Lord God, destroy -not _Thy people_ and _Thine inheritance_, which Thou hast redeemed -through Thy greatness, which Thou hast brought forth out of Egypt with -a mighty hand. Remember thy servants, Abraham, Isaac, and Jacob; _look -not unto the stubbornness of this people, nor to their wickedness, nor -to their sin_; lest the land whence thou broughtest us out say, -Because the Lord was not able to bring them into the land which He -promised them, and because He hated them, He hath brought them out to -slay them in the wilderness. _Yet they are Thy people, and Thine -inheritance_, which Thou broughtest out by Thy mighty power, and by -Thy stretched-out arm.'" - -What marvelous words are these to be addressed by a human being to the -living God! What powerful pleadings for Israel! what -self-renunciation! Moses refuses the offered dignity of being the -founder of a greater and mightier nation than Israel. He only desires -that Jehovah should be glorified, and Israel pardoned, blessed, and -brought into the promised land. He could not endure the thought of any -reproach being brought upon that glorious Name so dear to his heart, -neither could he bear to witness Israel's destruction. These were the -two things he dreaded; and as to his own exaltation, it was just the -thing about which he cared nothing at all. This beloved and honored -servant cared _only_ for the glory of God and the salvation of His -people; and as to himself, his hopes, his interests, his all, he could -rest, with perfect composure, in the assurance that his individual -blessing and the divine glory were bound together by a link which -could never be snapped. - -And, oh, how grateful must all this have been to the heart of God! How -refreshing to His spirit were those earnest, loving pleadings of His -servant! How much more in harmony with His mind than the intercession -of Elias against Israel hundreds of years afterward! How they remind -us of the blessed ministry of our great High-Priest, who ever liveth -to make intercession for His people, and whose active intervention on -our behalf never ceases for a single moment! - -And then how very touching and beautiful to mark the way in which -Moses insists upon the fact that the people were Jehovah's -inheritance, and that He had brought them up out of Egypt. The Lord -had said, "_Thy_ people which _thou_ hast brought forth out of Egypt;" -but Moses says, "They are _Thy_ people, and _Thine_ inheritance, which -_Thou_ broughtest out." This is perfectly exquisite. Indeed this whole -scene is full of profound interest. - - - - -CHAPTER X - - -"At that time the Lord said unto me, 'Hew thee two tables of stone -like unto the first, and come up unto Me into the mount, and make thee -an ark of wood; and I will write on the tables the words that were in -the first tables which thou brakest, and thou shalt put them in the -ark.' And I made an ark of shittim wood, and hewed two tables of stone -like unto the first, and went up into the mount, having the two tables -in mine hand. And He wrote on the tables, according to the first -writing, the ten commandments, which the Lord spake unto you in the -mount out of the midst of the fire, in the day of the assembly; and -the Lord gave them unto me. And I turned myself and came down from the -mount, and put the tables in the ark which I had made; and there they -be, as the Lord commanded me." (Ver. 1-5.) - -The beloved and revered servant of God seemed never to weary of -rehearsing in the ears of the people the interesting, momentous, and -significant sentences of the past. To him they were ever fresh, ever -precious. His heart delighted in them. They could never lose their -charm in his eyes; he found in them an exhaustless treasury for his -own heart, and a mighty moral lever wherewith to move the heart of -Israel. - -We are constantly reminded, in these powerful and deeply affecting -addresses, of the inspired apostle's words to his beloved -Philippians--"To write the same things to you, to me is not grievous, -but for you it is safe." The poor, restless, fickle, vagrant heart -might long for some new theme; but the faithful apostle found his deep -and unfailing delight in unfolding and dwelling upon those precious -subjects which clustered, in rich luxuriance, around the Person and -the cross of his adorable Lord and Saviour Jesus Christ. He had found -in Christ all he needed for time and eternity. The glory of His Person -had completely eclipsed all the glories of earth and of nature. He -could say, "What things were _gain to me_, those I counted _loss for -Christ_. Yea, doubtless, and I count all things but loss, for the -excellency of the knowledge of Christ Jesus my Lord; for whom I have -suffered the loss of all things, and do count them but dung, that I -may win Christ." (Phil. iii. 7, 8.) - -This is the language of a true Christian, of one who had found a -perfectly absorbing and commanding object in Christ. What could the -world offer to such an one? what could it do for him? Did he want its -riches, its honors, its distinctions, its pleasures? He counted them -all as dung. How was this? Because he had found Christ; he had seen an -object in Him which so riveted his heart that to win Him and know more -of Him and be found in Him was the one ruling desire of his soul. If -any one had talked to Paul about something new, what would have been -his answer? If any one had suggested to him the thought of getting on -in the world or of seeking to make money, what would have been his -reply? Simply this: I have found my ALL in Christ; I want no more. I -have found in Him "_unsearchable_ riches"--"_durable_ riches and -righteousness." In Him are hid _all_ the treasures of wisdom and -knowledge. What do I want of this world's riches, its wisdom, or its -learning? These things all pass away like the vapors of the morning; -and even while they last, are wholly inadequate to satisfy the desires -and aspirations of an immortal spirit. Christ is an eternal object, -heaven's centre, the delight of the heart of God; He shall satisfy me -throughout the countless ages of that bright eternity which is before -me; and surely, if He can satisfy me forever, He can satisfy me now. -Shall I turn to the wretched rubbish of this world--its pursuits, its -pleasures, its amusements, its theatres, its concerts, its riches, or -its honors to supplement my portion in Christ? God forbid! All such -things would be simply an intolerable nuisance to me. Christ is my all -and in all, now and forever. - -Such, we may well believe, would have been the distinctly pronounced -reply of the blessed apostle; such was the distinct reply of his whole -life; and such, beloved Christian reader, should be ours also. How -truly deplorable, how deeply humbling, to find a Christian turning to -the world for enjoyment, recreation, or pastime! It simply proves that -he has not found a satisfying portion in Christ. We may set it down as -a fixed principle that the heart which is filled with Christ has no -room for aught beside. It is not a question of the right or the wrong -of things; the heart does not want them, would not have them; it has -found its present and everlasting portion and rest in that blessed One -that fills the heart of God, and will fill the vast universe with the -beams of His glory throughout the everlasting ages. - -We have been led into the foregoing line of thought in connection with -the interesting fact of Moses' unwearied rehearsal of all the grand -events in Israel's marvelous history from Egypt to the borders of the -promised land. To him they furnished a perpetual feast; and he not -only found his own deep, personal delight in dwelling upon them, but -he also felt the immense importance of unfolding them before the whole -congregation. To him, most surely, it was not grievous, but for them -it was safe. How delightful for him, and how good and needful for -them, to dwell upon the facts connected with the two sets of -tables--the first set smashed to atoms, at the foot of the mountain, -and the second set inclosed in the ark. - -What human language could possibly unfold the deep significance and -moral weight of such facts as these? Those broken tables! how -impressive! how pregnant with wholesome instruction for the people! -how powerfully suggestive! Will any one presume to say that we have -here a mere barren repetition of the facts recorded in Exodus? -Certainly no one who reverently believes in the divine inspiration of -the Pentateuch. - -No, reader, the tenth of Deuteronomy fills a niche and does a work -entirely its own. In it the lawgiver holds up to the hearts of the -people past scenes and circumstances in such a way as to rivet them -upon the very tablets of the soul. He allows them to hear the -conversation between Jehovah and himself; he tells them what took -place during those mysterious forty days upon that cloud-capped -mountain; he lets them hear Jehovah's reference to the broken -tables--the apt and forcible expression of the utter worthlessness of -man's covenant. For why were those tables broken? Because they had -shamefully failed. Those shattered fragments told the humiliating tale -of their hopeless ruin on the ground of the law. All was gone. Such -was the obvious meaning of the fact. It was striking, impressive, -unmistakable. Like a broken pillar over a grave, which tells at a -glance that the prop and stay of the family lies mouldering beneath. -There is no need of any inscription, for no human language could speak -with such eloquence to the heart as that most expressive emblem. So -the broken tables were calculated to convey to the heart of Israel the -tremendous fact that, so far as their covenant was concerned, they -were utterly ruined--hopelessly undone; they were complete bankrupts -on the score of righteousness. - -But then that second set of tables! What of them? Thank God, they tell -a different tale altogether. They were not broken. God took care of -them. "I turned myself and came down from the mount, and put the -tables in the ark which I had made; and _there they be_, as the Lord -commanded me." - -Blessed fact! "There they be." Yes, covered up in that ark which spoke -of Christ, that blessed One who magnified the law and made it -honorable, who established every jot and tittle of it, to the glory of -God and the everlasting blessing of His people. Thus, while the broken -fragments of the first tables told the sad and humbling tale of -Israel's utter failure and ruin, the second tables, shut up intact in -the ark, set forth the glorious truth that Christ is the end of the -law for righteousness to every one that believeth, to the Jew first, -and also to the Gentile. - -We do not, of course, mean to say that Israel understood the deep -meaning and far-reaching application of those wonderful facts which -Moses rehearsed in their ears. As a nation, they certainly did not -then, though, through the sovereign mercy of God, they will by and by. -Individuals may, and doubtless did, enter into somewhat of their -significance. This is not now the question. It is for us to see and -make our own of the precious truth set forth in those two sets of -tables, namely, the failure of every thing in the hands of man, and -the eternal stability of God's covenant of grace, ratified by the -blood of Christ, and to be displayed in all its glorious results, in -the kingdom, by and by, when the Son of David shall reign from sea to -sea, and from the river to the ends of the earth; when the seed of -Abraham shall possess, according to the divine gift, the land of -promise; and when all the nations of the earth shall rejoice under the -beneficent reign of the Prince of peace. - -Bright and glorious prospect for the now desolate land of Israel, and -this groaning earth of ours! The King of righteousness and peace will -then have it all His own way. All evil will be put down with a -powerful hand. There will be no weakness in that government; no rebel -tongue will be permitted to prate, in accents of insolent sedition, -against the decrees and enactments thereof; no rude and senseless -demagogue will be allowed to disturb the peace of the people, or to -insult the majesty of the throne. Every abuse will be put down, every -disturbing element will be neutralized, every stumbling-block will be -removed, and every root of bitterness eradicated. The poor and the -needy shall be well looked after, yea, all shall be divinely attended -to; toil, sorrow, poverty, and desolation shall be unknown; the -wilderness and the solitary place shall be glad, and the desert shall -rejoice and blossom as the rose. "Behold a king shall reign in -righteousness, and princes shall rule in judgment. And a man shall be -as a hiding-place from the wind, and a covert from the tempest; as -rivers of water in a dry place, as the shadow of a great rock in a -weary land." - -Reader, what glorious scenes are yet to be enacted in this poor -sin-stricken, Satan-enslaved, sorrowful world of ours! How refreshing -to think of them! What a relief to the heart amid all the mental -misery, the moral degradation, and physical wretchedness exhibited -around us on every side! Thank God, the day is rapidly approaching -when the prince of this world shall be hurled from his throne and -consigned to the bottomless pit, and the Prince of heaven, the -glorious Emmanuel shall stretch forth His blessed sceptre over the -wide universe of God, and heaven and earth shall bask in the sunlight -of His royal countenance. Well may we cry out, O Lord, hasten the -time! - -"And the children of Israel took their journey from Beeroth of the -children of Jaakan to Mosera; there Aaron died, and there he was -buried; and Eleazar his son ministered in the priest's office in his -stead. From thence they journeyed unto Gudgodah; and from Gudgodah to -Jotbath, a land of rivers of waters. At that time the Lord separated -the tribe of Levi, to bear the ark of the covenant of the Lord, to -stand before the Lord to minister unto Him, and to bless in His name, -unto this day. Wherefore Levi hath no part nor inheritance with his -brethren; the Lord is His inheritance, according as the Lord thy God -promised him." - -The reader must not allow his mind to be disturbed by any question of -historical sequence in the foregoing passage. It is simply a -parenthesis in which the lawgiver groups together, in a very striking -and forcible manner, circumstances culled, with holy skill, from the -history of the people, illustrative at once of the government and -grace of God. The death of Aaron exhibits the former; the election and -elevation of Levi presents the latter. Both are placed together, not -with a view to chronology, but for the grand moral end which was ever -present to the mind of the lawgiver--an end which lies far away beyond -the range of infidel reason, but which commends itself to the heart -and understanding of the devout student of Scripture. - -How utterly contemptible are the quibbles of the infidel when looked -at in the brilliant light of divine inspiration! How miserable the -condition of a mind which can occupy itself with chronological -hair-splittings in order, if possible, to find a flaw in the divine -Volume, instead of grasping the real aim and object of the inspired -writer! - -But why does Moses bring in, in this parenthetical and apparently -abrupt manner, those two special events in Israel's history? Simply to -move the heart of the people toward the one grand point of obedience. -To this end he culls and groups according to the wisdom given unto -him. Do we expect to find in this divinely taught servant of God the -petty preciseness of a mere copyist? Infidels may affect to do so, but -true Christians know better. A mere scribe could copy events in their -chronological order; a true prophet will bring those events to bear, -in a moral way, upon the heart and conscience. Thus, while the poor -deluded infidel is groping amid the shadows of his own creation, the -pious student delights himself in the moral glories of that peerless -Volume which stands like a rock, against which the waves of infidel -thought dash themselves with contemptible impotency. - -We do not attempt to dwell upon the circumstances referred to in the -above parenthesis; they have been gone into elsewhere, and therefore -we only feel it needful, in this place, to point out to the reader -what we may venture to call the Deuteronomic bearing of the facts--the -use which the lawgiver makes of them to strengthen the foundation of -his final appeal to the heart and conscience of the people, to give -pungency and power to his exhortation, as he urged upon them the -absolute necessity of unqualified obedience to the statutes and -judgments of their covenant-God. Such was his reason for referring to -the solemn fact of the death of Aaron. They were to remember that -notwithstanding Aaron's high position as the high-priest of Israel, -yet he was stripped of his robes and deprived of his life for -disobedience to the word of Jehovah. How important, then, that they -should take heed to themselves! The government of God was not to be -trifled with, and the very fact of Aaron's elevation only rendered it -all the more needful that his sin should be dealt with, in order that -others might fear. - -And then they were to remember the Lord's dealings with Levi, in which -grace shines with such marvelous lustre. The fierce, cruel, -self-willed Levi was taken up from the depths of his moral ruin and -brought nigh to God, "to bear the ark of the covenant of the Lord, to -stand before the Lord, to minister unto Him, and to bless in His -name." - -But why should this account of Levi be coupled with the death of -Aaron? Simply to set forth the blessed consequences of obedience. If -the death of Aaron displayed the awful result of disobedience, the -elevation of Levi illustrates the precious fruit of obedience. Hear -what the prophet Malachi says on this point.--"And ye shall know that -I have sent this _commandment_ unto you, that My covenant might be -with Levi, saith the Lord of hosts. My covenant was with him of life -and peace; and _I gave them to him for the fear wherewith he feared -Me, and was afraid before My name_. The law of truth was in his mouth, -and iniquity was not found in his lips; he walked with Me in peace and -equity, and did turn many away from iniquity." (Chap. ii. 4-6.) - -This is a very remarkable passage, and throws much light upon the -subject now before us. It tells us distinctly that Jehovah gave His -covenant of life and peace to Levi "for the fear wherewith he feared" -Him on the terrible occasion of the golden calf which Aaron (himself a -Levite of the very highest order) made. Why was Aaron judged? Because -of his rebellion at the waters of Meribah. (Num. xx. 24.) Why was Levi -blessed? Because of his reverent obedience at the foot of Mount Horeb. -(Ex. xxxii.) Why are both grouped together in Deuteronomy x? In order -to impress upon the heart and conscience of the congregation the -urgent necessity of implicit obedience to the commandments of their -covenant-God. How perfect is Scripture in all its parts! how -beautifully it hangs together! and how plain it is to the devout -reader that the lovely book of Deuteronomy has its own divine niche -to fill, its own distinctive work to do, its own appointed sphere, -scope, and object! How manifest it is that the fifth division of the -Pentateuch is neither a contradiction nor a repetition, but a divine -application of its divinely inspired predecessors! And, finally, we -cannot help adding, how convincing the evidence that infidel writers -know neither what they say nor whereof they affirm, when they dare to -insult the oracles of God--yea, that they greatly err, not knowing the -Scriptures, nor the power of God![7] - - [7] We have, in human writings, numerous examples of the same thing - that infidels object to in Deuteronomy x. 6-9. Suppose a man is - anxious to call the attention of the English nation to some great - principle of political economy, or some matter of national importance; - he does not hesitate to select facts however widely separated on the - page of history, and group them together in order to illustrate his - subject. Do infidels object to this? No; not when found in the - writings of men. It is only when it occurs in Scripture, because they - hate the Word of God, and cannot bear the idea that He should give to - His creatures a book-revelation of His mind. Blessed be His name, He - has given it notwithstanding, and we have it in all its infinite - preciousness and divine authority, for the comfort of our hearts and - the guidance of our path amid all the darkness and confusion of this - scene through which we are passing home to glory. - -At verse 10 of our chapter, Moses returns to the subject of his -discourse. "And I stayed in the mount, according to the first time, -forty days and forty nights; and the Lord hearkened unto me at that -time also, and the Lord would not destroy thee. And the Lord said unto -me, 'Arise, take thy journey before the people, that they may go in -and possess the land which I sware unto their fathers to give unto -them.'" - -Jehovah would accomplish His promise to the fathers spite of every -hindrance. He would put Israel in full possession of the land -concerning which He had sworn to Abraham, Isaac, and Jacob, to give it -to their seed for an everlasting inheritance. - -"And now, Israel, what doth the Lord _thy_ God require of thee, but to -fear the Lord thy God, to walk in _all His ways_, and to love Him, and -to serve the Lord _thy_ God with all thy heart and with all thy soul. -To keep the commandments of the Lord, and His statutes, which I -command thee this day, _for thy good_." It was all for their real -good--their deep, full blessing to walk in the way of the divine -commandments. The path of whole-hearted obedience is the only path of -true happiness; and, blessed be God, this path can always be trodden -by those who love the Lord. - -This is an unspeakable comfort, at all times. God has given us His -precious Word, the perfect revelation of His mind; and He has given us -what Israel had not, even His Holy Spirit to dwell in us, whereby we -can understand and appreciate His Word. Hence our obligations are -vastly higher than were Israel's. We are bound to a life of obedience -by every argument that could be brought to bear on the heart and -understanding. - -And surely it is for our good to be obedient. There is indeed "great -reward" in keeping the commandments of our loving Father. Every -thought of Him and of His gracious ways, every reference to His -marvelous dealings with us--His loving ministry, His tender care, His -thoughtful love--all should bind our hearts in affectionate devotion -to Him, and quicken our steps in treading the path of loving obedience -to Him. Wherever we turn our eyes we are met by the most powerful -evidences of His claim upon our heart's affections and upon all the -energies of our ransomed being; and, blessed be His name, the more -fully we are enabled, by His grace, to respond to His most precious -claims, the brighter and happier our path must be. There is nothing in -all this world more deeply blessed than the path and portion of an -obedient soul. "Great peace have they that love Thy law, and nothing -shall offend them." The lowly disciple who finds his meat and his -drink in doing the will of his beloved Lord and Master, possesses a -peace which the world can neither give nor take away. True, he may be -misunderstood and misinterpreted; he may be dubbed narrow and bigoted, -and such like; but none of these things move him. One approving smile -from his Lord is more than ample recompense for all the reproach that -men can heap upon him. He knows how to estimate at their proper worth -the thoughts of men; they are to him as the chaff which the wind -driveth away. The deep utterance of his heart, as he moves steadily -along the sacred path of obedience, is,-- - - "Let me my feebleness recline - On that eternal love of Thine, - And human thoughts forget; - Childlike attend what Thou wilt say, - Go forth and serve Thee while 'tis day, - Nor leave Thy sweet retreat." - -In the closing verses of our chapter, the lawgiver seems to rise -higher and higher in his presentation of moral motives for obedience, -and to come closer and closer to the hearts of the people. "Behold," -he says, "the heaven and the heaven of heavens is the Lord's thy God, -the earth also, with all that therein is. Only the Lord had a delight -in thy fathers to love them, and He chose their seed after them, even -you above all people, as it is this day." What a marvelous privilege -to be chosen and loved by the Possessor of heaven and earth! what an -honor to be called to serve and obey Him! Surely nothing in all this -world could be higher or better. To be identified and associated with -the Most High God, to have His name called upon them, to be His -peculiar people, His special possession, the people of His choice, to -be set apart from all the nations of the earth to be the servants of -Jehovah and His witnesses. What, we may ask, could exceed this, except -it be that to which the Church of God and the individual believer are -called? - -Assuredly, our privileges are higher, inasmuch as we know God in a -higher, deeper, nearer, more intimate manner than the nation of Israel -ever did. We know Him as the God and Father of the Lord Jesus Christ, -and as our God and Father. We have the Holy Ghost dwelling in us, -shedding abroad the love of God in our hearts, and leading us to cry, -Abba, Father. All this is far beyond any thing that God's earthly -people ever knew or could know; and, inasmuch as our privileges are -higher, His claims upon our hearty and unreserved obedience are also -higher. Every appeal to the heart of Israel should come home with -augmented force to our hearts, beloved Christian reader; every -exhortation addressed to them should speak far more powerfully to us. -We occupy the very highest ground on which any creature could stand. -Neither the seed of Abraham on earth nor the angels of God in heaven -could say what we can say or know what we know. We are linked and -eternally associated with the risen and glorified Son of God. We can -adopt as our own the wondrous language of 1 John iv. 17, and say, "As -He is, so are we in this world." What can exceed this, as to privilege -and dignity? Surely nothing, save to be, in body, soul, and spirit, -conformed to His adorable image, as we shall be ere long, through the -abounding grace of God. - -Well then, let us ever bear in mind--yea, let us have it deep, deep -down in our hearts, that according to our privileges are our -obligations. Let us not refuse the wholesome word "obligation," as -though it had a legal ring about it. Far from it! it would be utterly -impossible to conceive any thing further removed from all thought of -legality than the obligations which flow out of the Christian's -position. It is a very serious mistake to be continually raising the -cry of "Legal! legal!" whenever the holy responsibilities of our -position are pressed upon us. We believe that every truly pious -Christian will delight in all the appeals and exhortations which the -Holy Ghost addresses to us as to our obligations, seeing they are all -grounded upon privileges conferred upon us by the sovereign grace of -God, through the precious blood of Christ, and made good to us by the -mighty ministry of the Holy Ghost. - -But let us hearken still further to the stirring appeals of Moses. -They are truly profitable for us, with all our higher light, -knowledge, and privilege. - -"Circumcise therefore _the foreskin of your heart_, and be no more -stiff-necked. For the Lord your God is God of gods, and Lord of lords, -a great God, a mighty, and a terrible, which regardeth not persons, -nor taketh reward. He doth execute the judgment of the fatherless and -widow, and loveth the stranger, in giving him food and raiment." - -Here, Moses speaks not merely of God's doings and dealings and ways, -but of Himself, of what He is. He is high over all, the great, the -mighty, and the terrible. But He has a heart for the widow and the -fatherless--those helpless objects deprived of all earthly and natural -props, the poor bereaved and broken-hearted widow, and the desolate -orphan. God thinks of and cares for such in a very special way; they -have a claim upon His loving heart and mighty hand. "A father of the -fatherless, and a Judge of the widow is God in His holy habitation." -"She that is a widow indeed and desolate trusteth in God, and -continueth in supplications and prayers night and day." "Leave thy -fatherless children, I will preserve them alive; and let thy widows -trust in Me." - -What a rich provision is here for widows and orphans! How wondrous -God's care of such! How many widows are much better off than when they -had their husbands! how many orphans are better cared and provided for -than when they had their parents! God looks after them! This is -enough. Thousands of husbands and thousands of parents are worse, by -far, than none; but God never fails those who are cast upon Him. He is -ever true to His own name, whatever relationship He takes. Let all -widows and orphans remember this for their comfort and encouragement. - -And then the poor stranger! He is not forgotten. "He loveth the -stranger, in giving him food and raiment." How precious is this! Our -God cares for all those who are bereft of earthly props, human hopes, -and creature-confidences. All such have a special claim upon Him, to -which He will most surely respond according to all the love of His -heart. The widow, the fatherless, and the stranger are the special -objects of His tender care, and all such have but to look to Him, and -draw upon His exhaustless resources in all their varied need. - -But then He must be known in order to be trusted. "They that know Thy -name will put their trust in Thee; for Thou, Lord, hast not forsaken -them that seek Thee." Those who do not know God would vastly prefer an -insurance policy or a government annuity to His promise; but the true -believer finds in that promise the unfailing stay of his heart, -because he knows and trusts and loves the Promiser. He delights in the -thought of being absolutely shut up to God--wholly dependent upon Him. -He would not, for worlds, be in any other position. The very thing -which would almost drive an unbeliever out of his senses is to the -Christian--the man of faith, the very deepest joy of his heart. The -language of such an one will ever be, "My soul, wait thou _only_ upon -God; for my expectation is from Him. He _only_ is my rock." Blessed -position! precious portion! May the reader know it as a divine -reality, a living power, in his heart, by the mighty ministry of the -Holy Ghost. Then will he be able to sit loose to earthly things. He -will be able to tell the world that he is independent of it, having -found all he wants, for time and eternity, in the living God and His -Christ. - - "Thou, O Christ, art all I want; - More than all in Thee I find." - -But let us specially note the provision which God makes for the -stranger. It is very simple--"food and raiment." This is enough for a -true stranger, as the blessed apostle says to his son Timothy, "We -brought nothing into this world, and it is certain we can carry -nothing out. And having food and raiment, let us be therewith -content." - -Christian reader, let us ponder this. What a cure for restless -ambition is here! what an antidote against covetousness! what a -blessed deliverance from the feverish excitement of commercial life, -the grasping spirit of the age in which our lot is cast! If we were -only content with the divinely appointed provision for the stranger, -what a different tale we should have to tell! how calm and even would -be the current of our daily life! how simple our habits and tastes! -how unworldly our spirit and style! what moral elevation above the -self-indulgence and luxury so prevalent amongst professing Christians! -We should simply eat and drink to the glory of God, and to keep the -body in proper working order. To go beyond this, either in eating or -drinking, is to indulge in "fleshly lusts, which war against the -soul." - -Alas! alas! how much of this there is, specially in reference to -drink! It is perfectly appalling to think of the consumption of -intoxicating drink amongst professing Christians. It is our thorough -conviction that the devil has succeeded in ruining the testimony of -hundreds, and in causing them to make shipwreck of faith and a good -conscience, by the use of stimulants. Thousands ruin their fortunes, -ruin their families, ruin their health, ruin their souls, through the -senseless, vile, and cursed desire for stimulants. - -We are not going to preach a crusade against stimulants or narcotics. -The wrong is not in the things themselves, but in our inordinate and -sinful use of them. It not unfrequently happens that persons who fall -under the horrible dominion of drink seek to lay the blame on their -medical adviser, but surely no proper medical man would ever advise -his patient to _indulge_ in the use of stimulants. He may prescribe -the use of "a _little_ wine, for the stomach's sake and frequent -infirmities," and he has the very highest authority for so doing; but -why should this lead any one to become a drunkard? Each one is -responsible to walk in the fear of God in reference to both eating and -drinking. If a doctor prescribes a little nourishing food for his -patient, is he to be blamed if that patient becomes a glutton? Surely -not. The evil is not in the doctor's prescription, or in the stimulant -or in the nourishment, but in the wretched lust of the heart. - -Here, we are persuaded, lies the root of the evil; and the remedy is -found in that precious grace of God which, while it bringeth salvation -unto all men, teacheth those who are saved "to live _soberly_, -righteously, and godly in this present world." And be it remembered -that "to live soberly" means a great deal more than temperance in -eating and drinking; it means this, most surely, but it takes in also -the whole range of inward self-government--the government of the -thoughts, the government of the temper, the government of the tongue. -The grace that saves us not only _tells_ us how to live, but _teaches_ -how to do it, and if we follow its teachings, we shall be well content -with God's provision for the stranger. - -It is at once interesting and edifying to notice the way in which -Moses sets the divine example before the people as their model. -Jehovah "loveth the stranger, in giving him food and raiment. Love ye -therefore the stranger; for ye were strangers in the land of Egypt." -This is very touching. They were not only to keep before their eyes -the divine model, but also to remember their own past history and -experience, in order that their hearts might be drawn out in sympathy -and compassion toward the poor homeless stranger. It was the bounden -duty and high privilege of the Israel of God to place themselves in -the circumstances and enter into the feelings of others. They were to -be the moral representatives of that blessed One whose people they -were, and whose name was called upon them. They were to imitate Him in -meeting the wants and gladdening the hearts of the fatherless, the -widow, and the stranger. And if God's earthly people were called to -this lovely course of action, how much more are we who are "blessed -with all spiritual blessings in the heavenlies in Christ Jesus." May -we abide more in His presence, and drink more into His spirit, that so -we may more faithfully reflect His moral glories upon all with whom we -come in contact. - -The closing lines of our chapter give us a very fine summing up of the -practical teaching which has been engaging our attention. "Thou shalt -fear the Lord thy God; Him shalt thou serve, and to Him shalt thou -cleave, and swear by His name. He is thy praise, and He is thy God, -that hath done for thee these great and terrible things, which thine -eyes have seen. Thy fathers went down into Egypt with threescore and -ten persons, and now the Lord hath made thee as the stars of heaven -for multitude." (Ver. 20-22.) - -How thoroughly bracing is all this to the moral being! This binding of -the heart to the Lord Himself by means of all that He is, and all His -wondrous actings and gracious ways, is unspeakably precious. It is, we -may truly say, the secret spring of all true devotedness. God grant -that the writer and the reader may abidingly realize its motive power. - - - - -CHAPTER XI. - - -"Therefore thou shalt love the Lord thy God, and keep His charge, and -His statutes, and His judgments, and His commandments, _alway_. And -know ye this day; for I speak not with your children which have not -known, and which have not seen the chastisements of the Lord your God, -His greatness, His mighty hand, and His stretched-out arm, and His -miracles, and His acts, which He did in the midst of Egypt unto -Pharaoh the king of Egypt, and unto all his land; and what He did unto -the army of Egypt, unto their horses, and to their chariots; how He -made the water of the Red Sea to overflow them as they pursued after -you, and how the Lord hath destroyed them unto this day; and what He -did unto you in the wilderness, until ye came into this place; and -what He did unto Dathan and Abiram, the sons of Eliab, the son of -Reuben; how the earth opened her mouth, and swallowed them up, and -their households, and their tents, and all the substance that was in -their possession, in the midst of all Israel; but your eyes have seen -all the great acts of the Lord which He did." - -Moses felt it to be of the very highest importance that all the mighty -acts of Jehovah should be kept prominently before the hearts of the -people, and deeply engraved on the tablets of their memory. The poor -human mind is vagrant, and the heart volatile, and notwithstanding all -that Israel had seen of the solemn judgments of God upon Egypt and -upon Pharaoh, they were in danger of forgetting them, and losing the -impression which they were designed and eminently fitted to make upon -them. - -It may be we feel disposed to wonder how Israel could ever forget the -impressive scenes of their history in Egypt from first to last--the -descent of their fathers thither as a mere handful, their steady -growth and progress as a people, spite of formidable difficulties and -hindrances, so that from the insignificant few, they had become, by -the good hand of their God upon them, as the stars of heaven for -multitude. - -And then those ten plagues upon the land of Egypt! How full of awful -solemnity! how pre-eminently calculated to impress the heart with a -sense of the mighty power of God, the utter impotency and -insignificance of man, in all his boasted wisdom, strength, and glory, -and the egregious folly of his attempting to set himself up against -the almighty God! What was all the power of Pharaoh and of Egypt in -the presence of the Lord God of Israel? In one hour all was plunged -into hopeless ruin and destruction. All the chariots of Egypt, all the -pomp and glory, the valor and might, of that ancient and far-famed -nation--all was overwhelmed in the depths of the sea. - -And why? Because they had presumed to meddle with the Israel of God; -they had dared to set themselves in opposition to the eternal purpose -and counsel of the Most High. They sought to crush those on whom He -had set His love. He had sworn to bless the seed of Abraham, and no -power of earth or hell could possibly annul His oath. Pharaoh, in his -pride and hardness of heart, attempted to countervail the divine -actings, but he only meddled to his own destruction. His land was -shaken to its very centre, and himself and his mighty army overthrown -in the Red Sea, a solemn example to all who should ever attempt to -stand in the way of Jehovah's purpose to bless the seed of Abraham His -friend. - -Nor was it merely what Jehovah had done to Egypt and to Pharaoh that -the people were called to remember, but also what He had done amongst -themselves. How soul-subduing the judgment upon Dathan and Abiram and -their households! How awful the thought of the earth opening her mouth -and swallowing them up! And for what? For their rebellion against the -divine appointment. In the history given in Numbers, Korah, the -Levite, is the prominent character; but here, he is omitted, and the -two Reubenites are named--two members of the congregation, because -Moses is seeking to act on the whole body of the people by setting -before them the terrible consequence of self-will in two of their -number--two ordinary members, as we should say, and not merely a -privileged Levite. - -In a word, then, whether the attention was called to the divine -actings without or within, abroad or at home, it was all for the -purpose of impressing their hearts and minds with a deep sense of the -moral importance of obedience. This was the one grand aim of all the -rehearsals, all the comments, all the exhortations, of the faithful -servant of God who was so soon to be removed from their midst. For -this, he ranges over their history for centuries, culling, grouping, -commenting, taking up this fact and omitting that, as guided by the -Spirit of God. The journey down to Egypt, the sojourn there, the heavy -judgments upon the self-willed Pharaoh, the exodus, the passage -through the sea, the scenes in the wilderness, and specially the awful -fate of the two rebellious Reubenites--all is brought to bear, with -marvelous force and clearness, upon the conscience of the people, in -order to strengthen the basis of Jehovah's claim upon their -unqualified obedience to His holy commandments. - -"Therefore shall ye _keep all the commandments_ which I command you -this day, _that ye may be strong_, and go in and possess the land, -whither ye go to possess it; and that ye may prolong your days in the -land, which the Lord sware unto your fathers to give unto them and to -their seed, a land that floweth with milk and honey." - -Let the reader note the beautiful moral link between those two -clauses--"keep _all_ the commandments"--"that ye may be strong." There -is great strength gained by unreserved obedience to the Word of God. -It will not do to pick and choose. We are prone to this--prone to take -up certain commandments and precepts which suit ourselves; but this is -really self-will. What right have we to select such and such precepts -from the Word, and neglect others? None whatever. To do so is, in -principle, simply self-will and rebellion. What business has a servant -to decide as to which of his master's commands he will obey? Surely -none whatever; each commandment stands clothed with the master's -authority, and therefore claims the servant's attention; and, we may -add, the more implicitly the servant obeys, the more he bends his -respectful attention to every one of his master's commands, be it ever -so trivial, the more does he strengthen himself in his position and -grow in his master's confidence and esteem. Every master loves and -values an obedient, faithful, devoted servant. We all know what a -comfort it is to have a servant whom we can trust--one who finds his -delight in carrying out our every wish, and who does not require -perpetual looking after, but knows his duty and attends to it. - -Now, ought we not to seek to refresh the heart of our blessed Master, -by a loving obedience to all His commandments? Only think, reader, -what a privilege it is to be allowed to give joy to the heart of that -blessed One who loved us and gave Himself for us. It is something -wonderful that poor creatures such as we can in any way refresh the -heart of Jesus; yet so it is, blessed be His name. He delights in our -keeping His commandments; and assuredly the thought of this should -stir our whole moral being, and lead us to study His Word, in order to -find out, more and more, what His commandments are, so that we may do -them. - -We are forcibly reminded, by those words of Moses which we have just -quoted, of the apostle's prayer for "the saints and faithful brethren -in Christ at Colosse." "For this cause we also, since the day we heard -it, do not cease to pray for you, and to desire that ye might be -filled with the knowledge of His will in all wisdom and spiritual -understanding; that ye might walk worthy of the Lord _unto all -pleasing_, being fruitful in every good work, and _increasing in the -knowledge of God; strengthened with all might_, according to His -glorious power, unto all patience and long-suffering with joyfulness; -giving thanks unto the Father, which hath made us meet to be partakers -of the inheritance of the saints in light; who hath delivered us from -the power of darkness, and hath translated us into the kingdom of the -Son of His love; in whom we have redemption through His blood, the -forgiveness of sins." (Col. i. 9-14.) - -Making allowance for the difference between the earthly and the -heavenly--between Israel and the Church, there is a striking -similarity between the words of the lawgiver and the words of the -apostle. Both together are eminently fitted to set forth the beauty -and preciousness of a willing-hearted, loving obedience. It is -precious to the Father, precious to Christ, precious to the Holy -Ghost; and this surely ought to be enough to create and strengthen in -our hearts the desire to be filled with the knowledge of His will, -that so we might walk worthy of Him to all pleasing, being fruitful -_in every good work_, and increasing in the knowledge of God. It -should lead us to a more diligent study of the Word of God, so that we -might be ever finding out more and more of our Lord's mind and will, -learning what is well-pleasing to Him, and looking to Him for grace to -do it. Thus should our hearts be kept near to Him, and we should find -an ever-deepening interest in searching the Scriptures, not merely to -grow in the knowledge of truth, but in the knowledge of God, the -knowledge of Christ--the deep, personal, experimental knowledge of all -that is treasured up in that blessed One who is the fullness of the -Godhead bodily. Oh, may the Spirit of God, by His most precious and -powerful ministry, awaken in us a more intense desire to know and to -do the will of our blessed Lord and Saviour Jesus Christ, that thus we -may refresh His loving heart and be well-pleasing to Him in all -things. - -We must now turn, for a moment, to the lovely picture of the promised -land which Moses holds up before the eyes of the people.--"For the -land whither thou goest in to possess it, is not as the land of Egypt, -from whence ye came out, where thou sowedst thy seed, and wateredst it -with thy foot, as a garden of herbs; but the land whither ye go to -possess it, is a land of hills and valleys, and drinketh water of the -rain of heaven; a land which the Lord thy God careth for; the eyes of -the Lord thy God are always upon it, from the beginning of the year -even unto the end of the year." (Ver. 10-12.) - -What a vivid contrast between Egypt and Canaan! Egypt had no rain from -heaven; it was all human effort there. Not so in the Lord's land; the -human foot could do nothing there, nor was there any need, for the -blessed rain from heaven dropped upon it; Jehovah Himself cared for it -and watered it with the early and latter rain. The land of Egypt was -dependent upon its own resources; the land of Canaan was wholly -dependent upon God--upon what came down from heaven. "My river is mine -own," was the language of Egypt; "the river of God" was the hope of -Canaan. The habit in Egypt was to water with the foot; the habit in -Canaan was to look up to heaven. - -We have in the sixty-fifth psalm a lovely statement of the condition -of things in the Lord's land, as viewed by the eye of faith. "Thou -visitest the earth, and waterest it; Thou greatly enrichest it with -the river of God, which is full of water; Thou preparest them corn, -when Thou hast so provided for it. Thou waterest the ridges thereof -abundantly; Thou settlest the furrows thereof; Thou makest it soft -with showers; Thou blessest the springing thereof. Thou crownest the -year with Thy goodness, and Thy paths drop fatness. They drop upon the -pastures of the wilderness; and the little hills rejoice on every -side. The pastures are clothed with flocks; the valleys also are -covered over with corn; they shout for joy, they also sing." (Ver. -9-13.) - -How perfectly beautiful! Only think of God watering the ridges and -settling the furrows! think of His stooping down to do the work of a -husbandman for His people! Yes, and delighting to do it! It was the -joy of His heart to pour His sunbeams and His refreshing showers upon -the "hills and valleys" of His beloved people. It was refreshing to -His spirit, as it was to the praise of His name, to see the vine, the -fig-tree, and the olive flourishing, the valleys covered with the -golden grain, and the rich pastures covered with flocks of sheep. - -Thus it should ever have been, and thus it would have been, had Israel -only walked in simple obedience to the holy law of God. "It shall come -to pass, if ye shall hearken diligently unto My commandments which I -command you this day, _to love the Lord your God, and to serve Him -with all your heart and with all your soul_, that I will give you the -rain of your land in his due season, the first rain and the latter -rain, that thou mayest gather in thy corn, and thy wine, and thine -oil. And I will send grass in thy fields for thy cattle, that thou -mayest eat and be full." (Ver. 13-15.) - -Thus the matter stood between the God of Israel and the Israel of God. -Nothing could be simpler, nothing more blessed. It was Israel's high -and holy privilege to love and serve Jehovah; it was Jehovah's -prerogative to bless and prosper Israel. Happiness and fruitfulness -were to be the sure accompaniments of obedience. The people and their -land were wholly dependent upon God. All their supplies were to come -down from heaven; and hence, so long as they walked in loving -obedience, the copious showers dropped upon their fields and -vineyards, the heavens dropped down the dew, and the earth responded -in fruitfulness and blessing. - -But, on the other hand, when Israel forgot the Lord, and forsook His -precious commandments, the heaven became brass and the earth iron; -barrenness, desolation, famine, and misery were the melancholy -accompaniments of disobedience. How could it be otherwise? "If ye be -willing and obedient, ye shall eat the good of the land; but if ye -refuse and rebel, ye shall be devoured with the sword; for the mouth -of the Lord hath spoken it." - -Now, in all this there is deep, practical instruction for the Church -of God. Although we are not under law, we are called to obedience; and -as we are enabled, through grace, to yield a loving, hearty obedience, -we are blessed in our own spiritual state, our souls are watered, -refreshed, and strengthened, and we bring forth the fruits of -righteousness which are by Jesus Christ to the glory and praise of -God. - -The reader may refer with much profit, in connection with this great -practical subject, to the opening of John xv.--a most precious -scripture, and one demanding the earnest attention of every -true-hearted child of God. "I am the true vine, and My Father is the -Husbandman. Every branch in Me that beareth not fruit He taketh away; -and every branch that beareth fruit, He purgeth it, _that it may bring -forth more fruit_. Now ye are clean through the word which I have -spoken unto you. Abide in Me, and I in you. As the branch cannot bear -fruit of itself, except it abide in the vine; no more can ye, except -ye abide in Me. I am the vine, ye are the branches: he that abideth in -Me, and I in him, the same bringeth forth much fruit; for without [or -apart from] Me ye can do nothing. If a man abide not in Me, he is cast -forth as a branch, and is withered; and men gather them, and cast them -into the fire, and they are burned. If ye abide in Me, and My words -abide in you, ye shall ask what ye will, and it shall be done unto -you. Herein is My Father glorified, that ye bear much fruit; so shall -ye be My disciples. As the Father hath loved Me, so have I loved you; -continue ye in My love. _If ye keep My commandments, ye shall abide in -My love_; even as I have kept My Father's commandments, and abide in -His love." (Ver. 1-10.) - -This weighty passage of Scripture has suffered immensely through -theological controversy and religious strife. It is as plain as it is -practical, and only needs to be taken as it stands, in its own divine -simplicity. If we seek to import into it what does not belong to it, -we mar its integrity and miss its true application. In it we have -Christ, the true vine, taking the place of Israel, who had become to -Jehovah the degenerate plant of a strange vine. The scene of the -parable is obviously earth, and not heaven; we do not think of a vine -and a husbandman (+geôrgos+) in heaven. Besides, our Lord says, -"I _am_ the true vine." The figure is very distinct. It is not the -head and the members, but a tree and its branches. Moreover, the -subject of the parable is as distinct as the parable itself; it is not -eternal life, but fruit-bearing. If this were borne in mind, it would -greatly help to an understanding of this much-misunderstood passage of -Scripture. - -In a word, then, we learn from the figure of the vine and its branches -that the true secret of fruit-bearing is, to abide in Christ, and the -way to abide in Christ is, to keep His precious commandments. "If ye -keep My commandments, ye shall abide in My love; even as I have kept -My Father's commandments, and abide in His love." This makes it all so -simple. The way to bear fruit in season is, to abide in the love of -Christ, and this abiding is proved by our treasuring up His -commandments in our hearts and yielding a loving obedience to every -one of them. It is not running hither and thither in the mere energy -of nature; it is not the excitement of mere fleshly zeal displaying -itself in spasmodic efforts after devotedness. No; it is something -quite different from all this; it is the calm and holy obedience of -the heart--a loving obedience to our own beloved Lord, which -refreshes His heart and glorifies His name. - - "How blest are they who still abide - Close sheltered by Thy watchful side; - Who life and strength from Thee receive, - And with Thee move and in Thee live." - -Reader, may we apply our hearts diligently to this great subject of -fruit-bearing. May we better understand what it is. We are apt to make -great mistakes about it. It is to be feared that much--very much of -what passes for fruit would not be accredited in the divine presence. -God cannot own any thing as fruit which is not the direct result of -abiding in Christ. We may earn a great name among our fellows for -zeal, energy, and devotedness; we may be abundant in labors, in every -department of the work; we may acquit ourselves as great travelers, -great preachers, earnest workers in the vineyard, great -philanthropists and moral reformers; we may spend a princely fortune -in promoting all the great objects of Christian benevolence, and all -the while not produce a single cluster of fruit acceptable to the -Father's heart. - -And, on the other hand, it may be our lot to pass the time of our -sojourn here in obscurity and retirement from human gaze; we may be -little accounted of by the world and the professing church; we may -seem to leave but little mark on the sands of time; but if only we -abide in Christ, abide in His love, treasure up His precious words in -our hearts, and yield ourselves up to a holy and loving obedience to -His commandments, then shall our fruit be in season, and our Father -will be glorified, and we shall grow in the experimental knowledge of -our Lord and Saviour Jesus Christ. - -We shall now look for a moment at the remainder of our chapter, in -which Moses, in words of intense earnestness, presses upon the -congregation the urgent need of watchfulness and diligence in -reference to all the statutes and judgments of the Lord their God. The -beloved and faithful servant of God, and true lover of the people, was -unwearied in his efforts to brace them up to that whole-hearted -obedience which he knew to be at once the spring of their happiness -and their fruitfulness; and just as our blessed Lord warns His -disciples by setting before them the solemn judgment of the unfruitful -branch, so does Moses warn the people as to the sure and terrible -consequences of disobedience. - -"Take heed to yourselves, that _your heart be not deceived_, and ye -turn aside, and serve other gods, and worship them." Sad progress -downward! The heart deceived. This is the beginning of all declension. -"And ye turn aside." The feet are sure to follow the heart. Hence the -deep need of keeping the heart with all diligence; it is the citadel -of the whole moral being, and so long as it is kept for the Lord, the -enemy can gain no advantage; but when once it is surrendered, all is -really gone,--there is the turning aside; the secret departure of the -heart is proved by the practical ways,--"other gods" are served and -worshiped. The descent down along the inclined plane is terribly -rapid. - -"And then"--mark the sure and solemn consequences--"the Lord's wrath -be kindled against you, and He _shut up the heaven_, that there be no -rain, and that the land yield not her fruit; and ye perish quickly -from off the good land which the Lord giveth you." What barrenness and -desolation there must be when heaven is shut up! No refreshing showers -coming down, no dew-drops falling, no communication between the heaven -and the earth. Alas! how often had Israel tasted the awful reality of -this! "He turneth rivers into a wilderness, and the water-springs into -dry ground; a fruitful land into barrenness, for the wickedness of -them that dwell therein." - -And may we not see in the barren land and the desolate wilderness an -apt and striking illustration of a soul out of communion through -disobedience to the precious commandments of Christ? Such an one has -no refreshing communications with heaven--no showers coming down--no -unfoldings of the preciousness of Christ to the heart--no sweet -ministrations of an ungrieved Spirit to the soul; the Bible seems a -sealed book; all is dark, dreary, and desolate. Oh, there cannot be -any thing more miserable in all this world than a soul in this -condition. May the writer and the reader never experience it. May we -bend our ears to the fervent exhortations addressed by Moses to the -congregation of Israel. They are most seasonable, most healthful, -most needful, in this day of cold indifferentism and positive -willfulness. They set before us the divine antidote against the -special evils to which the Church of God is exposed at this very -hour--an hour critical and solemn beyond all human conception. - -"Therefore shall ye lay up these _my words_ in _your heart_ and in -_your soul_, and bind them for a sign upon your hand, that they may be -as frontlets between your eyes. And ye shall teach them your children, -speaking of them when thou sittest in thine house, and when thou -walkest by the way, when thou liest down, and when thou risest up; and -thou shalt write them upon the door-posts of thine house, and upon thy -gates, that your days may be multiplied, and the days of your -children, in the land which the Lord sware unto your fathers to give -them, as the days of heaven upon the earth." - -Blessed days! And oh, how ardently the large, loving heart of Moses -longed that the people might enjoy many such days! And how simple the -condition! Truly nothing could be simpler, nothing more precious. It -was not a heavy yoke laid upon them, but the sweet privilege of -treasuring up the precious commandments of the Lord their God in their -hearts, and breathing the very atmosphere of His holy Word. All was to -hinge upon this. All the blessings of the land of Canaan--that goodly, -highly favored land, a land flowing with milk and honey, a land on -which Jehovah's eyes ever rested in loving interest and tender -care--all its precious fruits, all its rare privileges, were to be -theirs in perpetuity, on the one simple condition of loving obedience -to the word of their covenant-God. - -"For if ye shall _diligently keep all_ these commandments which I -command you, to do them, _to love the Lord your God, to walk in all -His ways_, and _to cleave unto_ Him; then will the Lord drive out all -these nations from before you, and ye shall possess greater nations -and mightier than yourselves." In a word, sure and certain victory was -before them, a most complete overthrow of all enemies and obstacles, a -triumphal march into the promised inheritance--all secured to them on -the blessed ground of affectionate and reverential obedience to the -most precious statutes and judgments that had ever been addressed to -the human heart--statutes and judgments every one of which was but the -very voice of their most gracious Deliverer. - -"Every place whereon the soles of your feet shall tread shall be -yours; from the wilderness and Lebanon, from the river, the river -Euphrates, even unto the uttermost sea, shall your coast be. There -shall no man be able to stand before you; for the Lord your God shall -lay the fear of you and the dread of you upon all the land that ye -shall tread upon, as He hath said unto you." - -Here was the divine side of the question. The whole land, in its -length, breadth, and fullness, lay before them; they had but to take -possession of it, as the free gift of God; it was for them simply to -plant the foot, in artless, appropriating faith, upon that fair -inheritance which sovereign grace had bestowed upon them. All this we -see made good in the book of Joshua, as we read in chapter xi.--"So -Joshua took _the whole land_, according to all that the Lord said unto -Moses; and Joshua gave it for an inheritance unto Israel, according to -their divisions by their tribes. And the land rested from war." (Ver. -23.)[8] - - [8] No doubt it was in faith that Joshua took--and could take nothing - less than--the whole land; but as to actual possession, chapter xiii. - 1 shows there was "yet much land to be possessed." - -But alas! there was the human side of the question as well as the -divine. Canaan as promised by Jehovah and made good by the faith of -Joshua was one thing, and Canaan as possessed by Israel was quite -another. Hence the vast difference between Joshua and Judges. In -Joshua, we see the infallible faithfulness of God to His promise; in -Judges, we see Israel's miserable failure from the very outset. God -pledged His immutable word that not a man should be able to stand -before them, and the sword of Joshua--type of the great Captain of our -salvation--made good this pledge in its every jot and tittle; but the -book of Judges records the melancholy fact that Israel failed to drive -out the enemy--failed to take possession of the divine grant in all -its royal magnificence. - -What then? Is the promise of God made of none effect? Nay, verily; but -the utter failure of man is made apparent. At "Gilgal," the banner of -victory floated over the twelve tribes, with their invincible captain -at their head: at "Bochim," the weepers had to mourn over Israel's -lamentable defeat. - -Have we any difficulty in understanding the difference? None whatever. -We see the two things running all through the divine Volume. Man fails -to rise to the height of the divine revelation--fails to take -possession of what grace bestows. This is as true in the history of -the Church as it was in the history of Israel;--in the New Testament, -as well as in the Old, we have Judges as well as Joshua. - -Yes, reader, and in the history of each individual member of the -Church we see the same thing. Where is the Christian, beneath the -canopy of heaven, that lives up to the height of his spiritual -privileges? where is the child of God who has not to mourn over his -humiliating failure in grasping and making good practically the high -and holy privileges of his calling of God? But does this make the -truth of God of none effect? No; blessed forever be His holy name. His -Word holds good in all its divine integrity and eternal stability. -Just as in Israel's case, the land of promise lay before them in all -its fair proportions and divinely given attractions; and not only so, -but they could count on the faithfulness and almighty power of God to -bring them in and put them in full possession; so with us, we are -blessed with all spiritual blessings in the heavenlies in Christ. -There is absolutely no limit to the privileges connected with our -standing, and as to our actual enjoyment, it is only a question of -faith taking possession of all that God's sovereign grace has made -ours in Christ. - -We must never forget that it is the privilege of the Christian to live -at the very height of the divine revelation. There is no excuse for a -shallow experience or a low walk. We have no right whatever to say -that we cannot realize the fullness of our portion in Christ, that the -standard is too high, the privileges are too vast, that we cannot -expect to enjoy such marvelous blessings and dignities in our present -imperfect state. - -All this is downright unbelief, and should be so treated by every true -Christian. The question is, Has the grace of God bestowed the -privileges upon us? has the death of Christ made good our title to -them? and has the Holy Ghost declared them to be the proper portion of -the very feeblest member of the body of Christ? If so--and Scripture -declares it is so--why should we not enjoy them? There is no hindrance -on the divine side. It is the desire of the heart of God that we -should enter into the fullness of our portion in Christ. Hear the -earnest breathing of the inspired apostle on behalf of the saints at -Ephesus and of all saints.--"Wherefore I also, after I heard of your -faith in the Lord Jesus, and love unto all the saints, cease not to -give thanks for you, making mention of you in my prayers; that the God -of our Lord Jesus Christ, the Father of glory, may give unto you the -spirit of wisdom and revelation in the knowledge of Him: the eyes of -your understanding being enlightened; that ye may know what is the -hope of His calling, and what the riches of the glory of His -inheritance in the saints, and what the exceeding greatness of His -power to usward who believe, according to the working of His mighty -power, which He wrought in Christ, when He raised Him from the dead, -and set Him at His own right hand in the heavenlies, far above all -principality, and power, and might, and dominion, and every name that -is named, not only in this world, but also in that which is to come: -and hath put all things under His feet, and gave Him to be the head -over all things to the Church, which is His body, the fullness of Him -that filleth all in all." (Eph. i. 15-23.) - -From this marvelous prayer we may learn how earnestly the Spirit of -God desires that we should apprehend and enjoy the glorious privileges -of the true Christian position. He would ever, by His precious and -powerful ministry, keep our hearts up to the mark; but, alas! like -Israel, we grieve Him by our sinful unbelief, and rob our own souls of -incalculable blessing. - -But, all praise to the God of all grace, the Father of glory, the God -and Father of our Lord Jesus Christ, He will yet make good every jot -and tittle of His most precious truth, both as to His earthly and -heavenly people. Israel shall yet enjoy to the full all the blessings -secured to them by the everlasting covenant; and the Church shall yet -enter upon the perfect fruition of all that which eternal love and -divine counsels have laid up for her in Christ; and not only so, but -the blessed Comforter is able and willing to lead the individual -believer into the present enjoyment of the hope of God's glorious -calling, and the practical power of that hope, in detaching the heart -from present things and separating it to God in true holiness and -living devotedness. - -May our hearts, beloved Christian reader, long more ardently after the -full realization of all this, that thus we may live more as those who -are finding their portion and their rest in a risen and glorified -Christ. God, in His infinite goodness, grant it, for Jesus Christ's -name and glory's sake. - - * * * * * - -The remaining verses of our chapter close the first division of the -book of Deuteronomy, which, as the reader will notice, consists of a -series of discourses addressed by Moses to the congregation of -Israel--memorable discourses, most surely, in whatever way we view -them. The closing sentences are, we need hardly say, in perfect -keeping with the whole, and breathe the same deep-toned earnestness in -reference to the subject of obedience--a subject which, as we have -seen, formed the special burden on the heart of the beloved speaker in -his affecting farewell addresses to the people. - -"Behold, I set before you this day a blessing and a curse;"--How -pointed and solemn is this!--"a blessing, if ye obey the commandments -of the Lord your God, which I command you this day; and a curse, if ye -will not obey the commandments of the Lord your God, but turn aside -out of the way which I command you this day, to go after other gods, -which ye have not known. And it shall come to pass, when the Lord thy -God hath brought thee in unto the land whither thou goest to possess -it, that thou shalt put the blessing upon Mount Gerizim, and the curse -upon Mount Ebal. Are they not on the other side Jordan, by the way -where the sun goeth down, in the land of the Canaanites, which dwell -in the champaign over against Gilgal, beside the plains of Moreh? For -ye shall pass over Jordan, to go in to possess the land which the Lord -your God giveth you, and ye shall possess it, and dwell therein. AND -YE SHALL OBSERVE TO DO ALL THE STATUTES AND JUDGMENTS WHICH I SET -BEFORE YOU THIS DAY." (Ver. 26-32.) - -Here we have the summing up of the whole matter. The blessing is -linked on to obedience; the curse, to disobedience. Mount Gerizim -stands over against Mount Ebal--fruitfulness and barrenness. We shall -see, when we come to chapter xxvii, that Mount Gerizim and its -blessings are entirely passed over. The curses of Mount Ebal fall, -with awful distinctness, on Israel's ear, while terrible silence -reigns on Mount Gerizim. "As many as are of the works of the law, are -under the curse." The blessing of Abraham can only come on those who -are on the ground of faith. But more of this by and by. - - - - -CHAPTER XII. - - -We now enter upon a new section of our marvelous book. The discourses -contained in the first eleven chapters having established the -all-important principle of obedience, we now come to the practical -application of the principle to the habits and ways of the people when -settled in possession of the land. "These are the statutes and -judgments which ye shall observe to do in the land which the Lord God -of thy fathers giveth thee to possess it, all the days that ye live -upon the earth." - -It is of the utmost moral importance that the heart and conscience -should be brought into their true attitude in reference to divine -authority, irrespective altogether of any question as to details. -These will find their due place when once the heart is taught to bow -down, in complete and absolute submission, to the supreme authority of -the Word of God. - -Now, as we have seen in our studies on the first eleven chapters, the -lawgiver labors, most earnestly and faithfully, to lead the heart of -Israel into this all-essential condition. He felt, to speak after the -manner of men, it was of no use entering upon practical details until -the grand foundation-principle of all morality was fully established -in the very deepest depths of the soul. The principle is this (let us -Christians apply our hearts to it): It is man's bounden duty to bow -implicitly to the authority of the Word of God. It matters not, in the -smallest degree, what that Word may enjoin, or whether we can see the -reason of this, that, or the other institution. The one grand, -all-important, and conclusive point is this: Has God spoken? If He -has, that is quite enough. There is no room, no need, for any further -question. - -Until this point is fully established, or rather until the heart is -brought directly under its full moral force, we are not in a condition -to enter upon details. If self-will be allowed to operate, if blind -reason be permitted to speak, the heart will send up its endless -questionings; as each divine institution is laid before us, some fresh -difficulty will present itself as a stumbling-block in the path of -simple obedience. - -What! it may be said, are we not to use our reason? If not, to what -end was it given? To this we have a twofold reply. In the first place, -our reason is not as it was when God gave it. We have to remember that -sin has come in; man is a fallen creature; his reason, his judgment, -his understanding--his whole moral being is a complete wreck; and -moreover, it was the neglect of the Word of God that caused all this -wreck and ruin. - -And then, in the second place, we must bear in mind that if reason -were in a sound condition, it would prove its soundness by bowing to -the Word of God. But it is not sound; it is blind, and utterly -perverted; it is not to be trusted for a moment in things spiritual, -divine, or heavenly. - -If this simple fact were thoroughly understood, it would settle a -thousand questions and remove a thousand difficulties. It is reason -that makes all the infidels. The devil whispers into man's ear, "You -are endowed with reason; why not use it? It was given to be used--used -in every thing; you ought not to give your assent to any thing which -your reason cannot grasp. It is your chartered right as a man to -submit every thing to the test of your reason; it is only for a fool -or an idiot to receive, in blind credulity, all that is set before -him." - -What is our answer to such wily and dangerous suggestions? A very -simple and conclusive one; namely, this: The Word of God is above and -beyond reason altogether; it is as far above reason as God is above -the creature, or heaven above earth. Hence, when God speaks, all -reasonings must be cast down. If it be merely man's word, man's -opinion, man's judgment, then verily reason may exert its powers; or -rather, to speak more correctly, we must judge what is said by the -only perfect standard--the Word of God. But if reason be set to work -on the Word of God, the soul must inevitably be plunged in the thick -darkness of infidelity, from which the descent to the awful blackness -of atheism is but too easy. - -In a word, then, we have to remember--yea, to cherish in the very -deepest depths of our moral being, that the only safe ground for the -soul is, divinely wrought faith in the paramount authority, divine -majesty, and all-sufficiency of the Word of God. This was the ground -which Moses occupied in dealing with the heart and conscience of -Israel. His one grand object was, to lead the people into the attitude -of profound, unqualified subjection to divine authority. Without this, -all was useless. If every statute, every judgment, every precept, -every institution, were to be submitted to the action of human -reason, then farewell to divine authority, farewell to Scripture, -farewell to certainty, farewell to peace; but, on the other hand, when -the soul is led by God's Spirit into the delightful attitude of -absolute and unquestioning submission to the authority of God's Word, -then every one of His judgments, every one of His commandments, every -sentence of His blessed book, is received as coming direct from -Himself, and the most simple ordinance or institution stands invested -with all the importance which His authority is fitted to impart. We -may not be able to understand the full meaning or exact bearing of -each statute and judgment,--that is not the question; it is sufficient -for us to know that it comes from God. He has spoken; this is -conclusive. Till this great principle is grasped, or rather till it -takes full possession of the soul, nothing is done; but when it is -fully understood and submitted to, the solid foundation is laid for -all true morality. - -The foregoing line of thought will enable the reader to seize the -connection between the chapter which now lies open before us and the -preceding section of this book; and not only will it do this, but we -trust it will also help him to understand the special place and -bearing of the opening verses of chapter xii. - -"Ye shall utterly destroy all the places wherein the nations which ye -shall possess served their gods, upon the high mountains, and upon the -hills, and under every green tree. And ye shall overthrow their -altars, and break their pillars, and burn their groves with fire; and -ye shall hew down the graven images of their gods, and destroy the -names of them out of that place." (Ver. 2, 3.) - -The land was Jehovah's; they were to hold as tenants under Him, and -therefore their very first duty on entering upon possession was, to -demolish every trace of the old idolatry. This was absolutely -indispensable. It might, according to human reason, seem to be very -intolerant to act in this way toward other people's religion. We -reply, without any hesitation, Yes, it was intolerant; for how could -the one only true and living God be otherwise than intolerant of all -false gods and false worship? To suppose for a moment that He could -permit the worship of idols in His land would be to suppose that He -could deny Himself, which were simply blasphemy. - -Let us not be misunderstood. It is not that God does not bear with the -world, in His long-suffering mercy. It seems hardly needful to state -this, with the history of well-nigh six thousand years of divine -forbearance before our eyes. Blessed forever be His holy name, He has -borne with the world most marvelously from the days of Noah, and He -still bears with it, though stained with the guilt of crucifying His -beloved Son. - -All this is plain, but it leaves wholly untouched the great principle -laid down in our chapter. Israel had to learn that they were about to -take possession of the Lord's land, and that, as His tenants, their -first and indispensable duty was, to obliterate every trace of -idolatry. To them there was to be but "the one God." His name was -called upon them. They were His people, and He could not permit them -to have fellowship with demons. "Thou shalt worship the Lord thy God; -and Him _only_ shalt thou serve." - -This might, in the judgment of the uncircumcised nations around, seem -very intolerant, very narrow, very bigoted. They indeed might boast of -their freedom, and glory in the broad platform of their worship which -admitted "gods many and lords many." It might, according to their -thinking, argue greater breadth of mind to let every one think for -himself in matters of religion, and choose his own object of worship, -and his own mode of worshiping also; or, still further, it might give -evidence of a more advanced condition of civilization, greater polish -and refinement, to erect, as in Rome, a Pantheon, in which all the -gods of heathendom might find a place. "What did it matter about the -form of a man's religion, or the object of his worship, provided he -himself were sincere? All would be sure to come right in the end; the -great point for all was, to attend to material progress, to help on -national prosperity as the surest means of securing individual -interests. Of course, it is all right for every man to have some -religion, but as to the form of that religion, it is immaterial. The -great question is, what you are yourself, not what your religion is." - -All this, we can well conceive, would admirably suit the carnal mind, -and be very popular amongst the uncircumcised nations; but as for -Israel, they had to remember that one commanding sentence, "The Lord -thy God is one God;" and again, "Thou shalt have none other gods -before Me." This was to be their religion; the platform of their -worship was to be as wide and as narrow as the one true and living -God, their Creator and Redeemer. That, assuredly, was broad enough for -every true worshiper--every member of the circumcised assembly--all -whose high and holy privilege it was to belong to the Israel of God. -They were not to concern themselves with the opinions or observations -of the uncircumcised nations around. What were they worth? Not the -weight of a feather. What could they know about the claims of the God -of Israel upon His circumcised people? Just nothing. Were they -competent to decide as to the proper breadth of Israel's platform? -Clearly not; they were wholly ignorant of the subject. Hence their -thoughts, reasonings, arguments, and objections were perfectly -worthless, not to be listened to for a moment. It was Israel's one, -simple, bounden duty to bow down to the supreme and absolute authority -of the word of God; and that word insisted upon the complete abolition -of every trace of idolatry from that goodly land which they were -privileged to hold as tenants under Him. - -But not only was it incumbent upon Israel to abolish all the places in -which the heathen had worshiped their gods,--this they were solemnly -bound to do, most surely; but there was more than this. The heart -might readily conceive the thought of doing away with idolatry in the -various places, and setting up the altar of the true God -instead,--this might seem to be the right course to adopt; but God -thought differently. "Ye shall not do so unto the Lord your God. But -unto the place which the Lord your God shall choose out of all your -tribes to put His name there, even _unto His habitation_ shall ye -seek, and thither thou shalt come; and thither ye shall bring your -burnt-offerings, and your sacrifices, and your tithes, and -heave-offerings of your hand, and your vows, and your free-will -offerings, and the firstlings of your herds and of your flocks; and -_there ye shall eat before the Lord your God_; and ye shall rejoice in -all that ye put your hand unto, ye and your households, wherein the -Lord thy God hath blessed thee." - -Here a great cardinal truth is unfolded to the congregation of Israel. -They were to have one place of worship--a place chosen of God, and not -of man. His habitation--the place of His presence was to be Israel's -grand centre; thither they were to come with their sacrifices and -their offerings, and there they were to offer their worship, and find -their common joy. - -Does this seem exclusive? Of course it was exclusive; how else could -it be? If God was pleased to select a spot in which He would take up -His abode in the midst of His redeemed people, surely they were, of -necessity, shut up to that spot as their place of worship. This was -divine exclusiveness, and every pious soul would delight in it. Every -true lover of Jehovah would say, with all his heart, "Lord, I have -loved _the habitation of Thy house_, and the place where Thine honor -dwelleth;" and again, "How amiable are Thy tabernacles, O Lord of -hosts! My soul longeth, yea, even fainteth for the courts of the Lord; -my heart and my flesh crieth out for the living God.... Blessed are -they that dwell _in Thy house_; they will be still praising Thee.... A -day _in Thy courts_ is better than a thousand. I had rather be a -door-keeper _in the house of My God_, than to dwell in the tents of -wickedness." (Ps. xxvi, lxxxiv.) - -Here was _the_ one grand and all-important point. It was the -dwelling-place of Jehovah which was dear to the heart of every true -Israelite. Restless self-will might desire to run hither and thither, -the poor vagrant heart might long for some change, but, for the heart -that loved God, any change from the place of His presence, the place -where He had recorded His blessed name, could only be a change for the -worse. The truly devout worshiper could find satisfaction and delight, -blessing and rest, only in the place of the divine presence; and this, -on the double ground,--the authority of His precious Word and the -powerful attractions of His presence. Such an one could never think of -going anywhere else. Whither could he go? There was but one altar, one -habitation, one God,--that was the place for every right-minded, every -true-hearted Israelite. To think of any other place of worship would, -in his judgment, be not only a departure from the word of Jehovah, -but from His holy habitation. - -This great principle is largely insisted upon throughout the whole of -our chapter. Moses reminds the people that from the moment they -entered Jehovah's land there was to be an end to all the irregularity -and self-will that had characterized them in the plains of Moab, or in -the wilderness. "Ye shall not do after all the things that we do here -this day, _every man whatsoever is right in his own eyes_. For ye are -not as yet come to the rest and to the inheritance, which the Lord -your God giveth you. _But when ye go over Jordan_, and dwell in the -land which the Lord your God giveth you to inherit, and _when He -giveth you rest from all your enemies round about, so that ye dwell in -safety_; then there shall be a place _which the Lord your God shall -choose_, to cause His name to dwell _there; thither_ shall ye bring -all that I command you.... Take heed to thyself that thou offer not -thy burnt-offerings _in every place that thou seest_; but _in the -place which the Lord shall choose_ in one of thy tribes, there thou -shalt offer thy burnt-offerings, and there thou shalt do all that I -command thee." (Ver. 4-14.) - -Thus, not only in the object, but also in the place and mode of -Israel's worship, they were absolutely shut up to the commandment of -Jehovah. Self-pleasing--self-choosing--self-will was to have an end, -in reference to the worship of God, the moment they crossed the river -of death and, as a redeemed people, planted their foot on their -divinely given inheritance. Once there, in the enjoyment of Jehovah's -land, and the rest which the land afforded, obedience to His word was -to be their reasonable, their intelligent service. Things might be -allowed to pass in the wilderness which could not be tolerated in -Canaan. The higher the range of privilege, the higher the -responsibility and the standard of action. - -Now, it may be that our broad thinkers, and those who contend for -freedom of will and freedom of action, for the right of private -judgment in matters of religion, for liberality of mind and -catholicity of spirit, will be ready to pronounce all this which has -been engaging our attention extremely narrow, and wholly unsuited to -our enlightened age, and to men of intelligence and education. - -What is our answer to all who adopt this form of speech? A very simple -and conclusive one; it is this: Has not God a right to prescribe the -mode in which His people should worship Him? Had He not a perfect -right to fix the place where He would meet His people Israel? Surely -we must either deny His existence, or admit His absolute and -unquestionable right to set forth His will as to how, when, and where -His people should approach Him. Will any one, however educated and -enlightened, deny this? Is it a proof of high culture, refinement, -breadth of mind, or catholicity of spirit to deny God His rights? - -If then God has a right to command, is it narrowness or bigotry for -His people to obey? This is just the point. It is, in our judgment, -as simple as any thing can be. We are thoroughly convinced that the -only true breadth of mind, largeness of heart, and catholicity of -spirit is, to obey the commandments of God. Hence, when Israel were -commanded to go to one place and there offer their sacrifices, it most -assuredly was neither bigotry nor narrowness on their part to go -thither, and to refuse, with holy decision, to go any where else. -Uncircumcised Gentiles might go where they pleased; the Israel of God -were to go _only_ to the place of His appointment. - -And oh, what an unspeakable privilege for all who loved God and loved -one another to assemble themselves at the place where He recorded His -name! and what touching grace shines in the fact of His desiring to -gather His people around Himself from time to time! Did that fact -infringe their personal rights and domestic privileges? Nay, it -enhanced them immensely. God, in His infinite goodness, took care of -this. It was His delight to minister to the joy and blessing of His -people, privately, socially, and publicly. Hence we read, "When the -Lord thy God shall enlarge thy border, as He hath promised thee, and -thou shalt say, I will eat flesh, because thy soul longeth to eat -flesh, thou mayest eat flesh, whatsoever thy soul lusteth after. If -the place which the Lord thy God hath chosen to put His name there be -too far from thee, then thou shalt kill of thy herd and of thy flock, -_which the Lord hath given thee_, as I have commanded thee, and thou -shalt eat in thy gates whatsoever thy soul lusteth after. Even as the -roebuck and the hart is eaten, so thou shalt eat them; the unclean and -the clean shall eat of them alike." - -Here we have, most surely, a broad margin afforded by the goodness and -tender mercy of God for the fullest range of personal and family -enjoyment. The only restriction was in reference to the blood.--"Only -be sure that thou eat not the blood; _for the blood is the life_, and -thou mayest not eat the life with the flesh. Thou shalt not eat it; -thou shalt pour it upon the earth as water. Thou shalt not eat it; -that it may go well with thee, and with thy children after thee, when -thou shalt do that which is right in the sight of the Lord." - -This was a great cardinal principle under the law, to which reference -has been made in our "Notes on Leviticus." How far Israel understood -it is not the question; they were to obey, that it might go well with -them and with their children after them. They were to own, in this -matter, the solemn rights of God. - -Having made this exception in reference to personal and family habits, -the lawgiver returns to the all-important subject of their public -worship.--"Only thy holy things which thou hast, and thy vows, thou -shalt take, _and go unto the place which the Lord shall choose_; and -thou shalt offer thy burnt-offerings, _the flesh and the blood_, upon -the altar of the Lord thy God; and the blood of the sacrifices shall -be poured out upon the altar of the Lord thy God, and thou shalt eat -the flesh." (Ver. 26, 27.) - -If reason, or self-will, were permitted to speak, it might say, Why -must we all go to this one place? Can we not have an altar at home? -or, at least, an altar in each principal town, or in the centre of -each tribe? The conclusive answer is, God has commanded otherwise; -this is enough for every true Israelite. Even though we may not be -able, by reason of our ignorance, to see the why or the wherefore, -simple obedience is our obvious and bounden duty. It may be, moreover, -that, as we cheerfully tread the path of obedience, light will break -in upon our souls as to the reason, and we shall find abundant -blessing in doing that which is well-pleasing to the Lord our God. - -Yes, reader; this is the proper method of answering all the reasonings -and questionings of the carnal mind, which is not subject to the law -of God, neither indeed can be. Light is sure to break in upon our -souls as we tread, with a lowly mind, the sacred path of obedience; -and not only so, but untold blessing will flow into the heart in that -conscious nearness to God which is only known to those who lovingly -keep His most precious commandments. Are we called upon to explain to -carnal objectors and infidels our reasons for doing this or that? Most -certainly not; that is no part of our business: it would be time and -labor lost, inasmuch as objectors and reasoners are wholly incapable -of understanding or appreciating our reasons. - -For example, in the matter now under our consideration, could a carnal -mind--an unbeliever--a mere child of nature understand why Israel's -twelve tribes were commanded to worship at one altar, to gather in one -place, to cluster around one centre? Not in the smallest degree. The -grand moral reason of such a lovely institution lies far away beyond -his ken. - -But to the spiritual mind, all is as plain as it is beautiful. Jehovah -would gather His beloved people around Himself, from time to time, -that they might rejoice together before Him, and that He might have -His own peculiar joy in them. Was not this something most precious? -Assuredly it was, to all who really loved the Lord. - -No doubt, if the heart were cold and careless toward God, it would -matter little about the place of worship,--all places would be alike; -but we may set it down as a fixed principle that every loyal, loving -heart, from Dan to Beersheba, would rejoice to flock to the place -where Jehovah had recorded His name, and where He had appointed to -meet His people. "I was glad when they said unto me, Let us go unto -the house of the Lord. Our feet shall stand within thy gates, O -Jerusalem [God's centre for Israel]. Jerusalem is builded as a city -that is _compact together_; whither the tribes go up, the tribes of -the Lord, _unto the testimony of Israel_, to give thanks unto the name -of the Lord. For _there_"--and no where else--"are set thrones of -judgment, the thrones of the house of David. Pray for the peace of -Jerusalem: they shall prosper that love thee. Peace be within thy -walls, and prosperity within thy palaces. _For my brethren and -companions' sakes_, I will now say, Peace be within thee. Because of -the house of the Lord our God I will seek thy good." (Ps. cxxii.) - -Here we have the lovely breathings of a heart that loved the -habitation of the God of Israel--His blessed centre--the -gathering-place of Israel's twelve tribes--that hallowed spot which -was associated, in the mind of every true Israelite, with all that was -bright and joyous in connection with the worship of Jehovah and the -communion of His people. - -We shall have occasion to refer to this most delightful theme again -when we come to study the sixteenth chapter of our book, and shall -draw this section to a close by quoting for the reader the last -paragraph of the chapter before us. - -"When the Lord thy God shall cut off the nations from before thee, -whither thou goest to possess them, and thou succeedest them, and -dwellest in their land; take heed to thyself, that thou be not snared -by following them, after that they be destroyed from before thee; and -that thou inquire not after their gods, saying, How did these nations -serve their gods? even so will I do likewise. Thou shalt not do so -unto the Lord thy God: for every abomination to the Lord, which He -hateth, have they done unto their gods; for even their sons and their -daughters they have burnt in the fire to their gods. _What thing -soever I command you, observe to do it: thou shalt not add thereto, -nor diminish from it._" (Ver. 29-32.) - -The precious Word of God was to form a sacred inclosure round about -His people, within which they might enjoy His presence, and delight -themselves in the abundance of His mercy and loving-kindness, and -wherein they were to be entirely apart from all that was offensive to -Him whose presence was to be, at once, their glory, their joy, and -their grand moral safeguard from every snare and every abomination. - -Alas! alas! they did not abide within that inclosure; they speedily -broke down the walls thereof, and wandered away from the holy -commandment of God. They did the very things they were told not to do, -and they have had to reap the terrible consequences. But more of this -and of their future by and by. - - - - -CHAPTER XIII. - - -This chapter abounds in most weighty principles. It consists of three -distinct sections, each one of which claims our deep attention. We -must not attempt to weaken the admonitory force of such a scripture, -or turn aside its keen edge, by saying that it does not apply to -Christians--that it is wholly Jewish in its scope and application. No -doubt, primarily, it was addressed to Israel; this is so obvious as -not to admit of a question. But let us not forget that it was "written -for our learning," and not only so, but the more closely we study it, -the more we shall see that its teaching is of universal importance. - -"If there arise among you a prophet, or a dreamer of dreams, and -giveth thee a sign or a wonder, and the sign or the wonder come to -pass, whereof he spake unto thee, saying, Let us go after other gods, -which thou hast not known, and let us serve them: thou shalt not -hearken unto the words of that prophet, or that dreamer of dreams; for -the Lord your God proveth you, to know whether ye love the Lord your -God with all your heart and with all your soul. Ye shall walk after -the Lord your God, and fear Him, and keep His commandments, and obey -His voice, and ye shall serve Him, and cleave unto Him. And that -prophet, or that dreamer of dreams, shall be put to death; because he -hath spoken to turn you away from the Lord your God, which brought you -out of the land of Egypt, and redeemed you out of the house of -bondage, to thrust thee out of the way which the Lord thy God -commanded thee to walk in. So shalt thou put the evil away from the -midst of thee." (Ver. 1-5.) - -Here we have divine provision made for all cases of false teaching and -false religious influence. We all know how easily the poor human heart -is led astray by any thing in the shape of a sign or a wonder, and -especially when such things stand connected with religion. This is not -confined to the nation of Israel; we see it every where and at all -times. Any thing supernatural, any thing involving an infringement of -what are called the ordinary laws of nature, is almost sure to act -powerfully on the human mind. A prophet rising up in the midst of the -people and confirming his teaching by miracles, signs, and wonders, -would be almost sure to get a hearing and obtain an influence. - -In this way, Satan has worked in all ages, and he will work yet more -powerfully, at the end of this present age, in order to deceive and -lead to their everlasting destruction those who will not hearken to -the precious truth of the gospel. "The mystery of iniquity," which has -been working in the professing church for eighteen centuries, will be -headed up in the person of "_that Wicked_ whom the Lord shall consume -with the spirit of His mouth, and shall destroy with the brightness of -His coming; even him, whose coming is after the working of Satan, with -all _power_ and _signs_ and lying _wonders_, and with all -deceivableness of unrighteousness in them that perish; because they -received not _the love of the truth_, that they might be saved. And -for this cause God shall send them strong delusion, that they should -believe a lie; that they all might be damned _who believed not the -truth_, but had pleasure in unrighteousness." (2 Thess. ii. 8-12.) - -So also in the twenty-fourth chapter of Matthew, our Lord warns His -disciples against the same kind of influence.--"Then if any man shall -say unto you, Lo, here is Christ, or there; believe it not. For there -shall arise false Christs, and false prophets, and _shall show great -signs and wonders_; insomuch that, if it were possible, they shall -deceive the very elect. Behold, _I have told you before_." (Ver. -23-25.) - -Again, in Revelation xiii, we read of the second beast, coming up out -of the earth, the great false prophet, the antichrist, doing great -wonders, "so that he maketh fire come down from heaven on the earth in -the sight of men, and deceiveth them that dwell on the earth by means -of those miracles which he had power to do in the sight of the beast; -saying to them that dwell on the earth that they should make an image -to the beast, which had the wound by a sword, and did live." (Ver. 13, -14.) - -Now, each of the above three passages of holy Scripture refers to -scenes which shall be enacted after the Church has been taken away out -of this world; but on this we do not dwell, inasmuch as our object in -quoting them for the reader is, to let him see how far the devil can -go in the way of signs and wonders, to lead people away from the -truth; and also to set before him the one divine and therefore perfect -safeguard against all the delusive power of the enemy. - -The human heart has no ability whatever to resist the influence of -"great signs and wonders," put forth in favor of the most deadly -error. There is but the one thing which can fortify the soul, and -enable it to resist the devil and his deadly delusions, and that is, -the Word of God. To have the precious truth of God treasured up in the -heart is the divine secret of preservation from all error, even though -backed up by the most astounding miracles. - -Hence, in the first of the above quotations, we see that the reason -why people will be deceived by the signs and lying wonders of "that -wicked" one is, "because they received not the love of the truth, that -they might be saved." It is the love of the truth that preserves from -error, be it ever so persuasive, ever so fascinating, ever so strongly -supported by the powerful evidence of "great signs and wonders." It is -not cleverness, intellectual power, mental grasp, extensive -learning--all these things are perfectly powerless in the presence of -Satan's wiles and machinations. The most gigantic human intellect must -fall an easy prey to the wiles of the serpent. - -But, blessed be God, the craft, the subtilty, the signs and lying -wonders, all the resources of Satan, all the machinery of hell, are -perfectly powerless with a heart that is governed by the love of the -truth. A little child who knows and believes and loves the truth is -blessedly shielded, sheltered, and divinely preserved from the -blinding and deceiving power of the wicked one. If ten thousand false -prophets were to arise and perform the most extraordinary miracles -that were ever presented to the human gaze, in order to prove that the -Bible is not the inspired Word of God, or that our Lord Jesus Christ -is not God over all, blessed forever, or in order to set aside the -glorious truth that the blood of Jesus Christ, God's Son, cleanseth -from all sin, or any other precious truth revealed in holy Scripture, -it could have no effect whatever on the very simplest babe in Christ -whose heart is governed by the Word of God. Yea, if an angel from -heaven were to come down and preach any thing contrary to what we are -taught in the Word of God, we have a divine warrant to pronounce him -anathema, without any discussion or argument whatever. - -This is an unspeakable mercy. It puts the simple-hearted, unlettered -child of God into the most blessed position--a position, not only of -moral security, but of sweetest repose. We are not called upon to -analyze the false doctrine, or to weigh the evidence advanced in favor -of it; we reject, with stern decision, both the one and the other, -simply because we have the certainty of the truth and the love of it -in our hearts. "Thou shalt not hearken unto the words of that prophet, -or that dreamer of dreams;"--although the sign or the wonder had come -to pass--"for the Lord your God proveth you, to know whether ye love -the Lord your God with all your heart and with all your soul." - -Here, beloved reader, was the all-important point for Israel, and it -is the same for us. Then, now, and always, the true moral security is -in having the heart fortified with the love of the truth, which is -only another way of expressing the love of God. The faithful Israelite -who loved Jehovah, with all his heart and with all his soul, would -have a ready and conclusive answer for all the false prophets and -dreamers who might arise--a thoroughly effectual method of dealing -with them. "_Thou shalt not hearken._" If the enemy does not get the -ear, he is not likely to reach the heart. The sheep follow the -Shepherd; "for they know His voice. And a stranger"--even though -showing signs and wonders--"will they not follow, but will _flee from -him_." Why? Is it because they are able to discuss and argue and -analyze? No, thanks and praise to God; but because "they know not the -voice of strangers." The simple fact of not knowing the voice is a -sufficient reason for not following the speaker. - -All this is full of comfort and consolation for the beloved lambs and -sheep of the flock of Christ. They can hear the voice of their loving, -faithful Shepherd; they can gather around Him, and find in His -presence true rest and perfect safety. He makes them to lie down in -green pastures, and leads them by the still waters of His love. This -is enough. They may be very weak--yea, perfect weakness in -themselves--but this is no hindrance to their rest and blessing; quite -the contrary, it only casts them more upon His almighty power. We need -never be afraid of weakness; it is fancied strength we have to dread, -vain confidence in our own wisdom, our own intelligence, our -scriptural knowledge, our spiritual attainments--these are the things -we have to fear; but as for our weakness, the more deeply we feel it -the better, for our Shepherd's strength is made perfect in weakness, -and His precious grace is amply sufficient for all the need of His -beloved and blood-bought flock as a whole, and for each member in -particular. Only let us keep near to Him in the abiding sense of our -own perfect helplessness and nothingness; let us treasure up His -precious Word in our hearts; let us feed upon it, as the very -sustenance of our souls, day by day, the staple article of our lives, -the living bread for the strengthening of the inward man. Thus shall -we be safe from every strange voice, every false prophet, every snare -of the devil, every influence which might tend to draw us away from -the path of obedience, and the practical confession of the name of -Christ. - -We must now quote for the reader the second paragraph of our chapter, -in which the Lord's people are warned against another snare of the -devil. Oh, how many and varied are his snares and wiles! how manifold -are the dangers of the people of God! but, blessed be His holy name, -there is full provision in His Word for all. - -"If thy brother, _the son of thy mother_,"--nearer, dearer, and more -tender than the son of the father--"or thy son, or thy daughter, or -the wife of thy bosom, or thy friend which is as thine own soul, -entice thee secretly, saying, Let us go and serve other gods, _which -thou hast not known_, thou, nor thy fathers, namely, of the gods of -the people which are round about you, nigh unto thee, or far off from -thee, from the one end of the earth even unto the other end of the -earth; thou shalt not consent unto him, nor hearken unto him; neither -shall thine eye pity him, neither shalt thou spare, neither shalt thou -conceal him; but thou shalt surely kill him; thine hand shall be first -upon him to put him to death, and afterwards the hand of all the -people. And thou shalt stone him with stones that he die; because he -hath sought to thrust thee away from the Lord thy God, which brought -thee out of the land of Egypt, from the house of bondage. And all -Israel shall hear, and fear, and shall do no more any such wickedness -as this is among you." (Ver. 6-11.) - -Here, then, we have something quite different from the false prophet -or the dreamer of dreams. Thousands might be proof against the -influence of these, and yet fall before the insnaring and seductive -power of natural affection. It is very hard to resist the action of -this latter. It demands deep-toned devotedness, great singleness of -eye, firm purpose of heart, to deal faithfully with those who live -deep down in our hearts' tender affections. The trial to some of -withstanding and rejecting a prophet or a dreamer with whom there was -no personal relationship, no tender link of fond affection, would be -as nothing compared with having to treat with stern and severe -decision the wife of the bosom, the beloved brother or sister, the -devoted and tenderly loved friend. - -But where the claims of God, of Christ, of truth are at stake, there -must be no hesitation. If any should seek to make use of the ties of -affection in order to draw us aside from our allegiance to Christ, we -must resist them with unqualified decision. "If any man come to Me, -and hate not his father, and mother, and wife, and children, and -brethren, and sisters, yea, and his own life also, he cannot be My -disciple." (Luke x. 26.) - -Let us see that we thoroughly understand this aspect of the truth, -and also that we give it its proper place. If poor blind reason be -listened to, it will be sure to present to the mind the most hideous -perversion of this great practical subject. Reason, whenever it -attempts to exercise its powers in the things of God, is sure to prove -itself the active and efficient agent of the devil in opposition to -the truth. In things human and earthly, reason may go for what it is -worth; but in things divine and heavenly, it is not only worthless, -but positively mischievous. - -What then, we may ask, is the true moral force of Luke xiv. 26 and -Deuteronomy xiii. 8-10? Most assuredly, they do not mean that we are -to be "without natural affection," which is one of the special marks -of the apostasy of the last days. This is perfectly clear. God Himself -has established our natural relationships, and each of these -relationships has its characteristic affections, the exercise and -display of which are in lovely harmony with the mind of God. -Christianity does not interfere with our relationships in nature, but -it introduces a power whereby the responsibilities which attach to -those relationships can be duly fulfilled to the glory of God. And not -only so, but in the various epistles, the Holy Ghost has given the -most ample instructions to husbands and wives, parents and children, -masters and servants, thus proving, in the very fullest and most -blessed manner, the divine sanction of those relationships and the -affections which belong to them. - -All this is perfectly plain; but still we have to inquire how it fits -in with Luke xiv. and Deuteronomy xiii. The answer is simply this: The -harmony is divinely perfect. Those scriptures apply only to cases in -which our natural relationships and affections interfere with the -claims of God and of Christ. When they operate in this way, they must -be denied and mortified. If they dare to intrude upon a domain which -is wholly divine, the sentence of death must be written upon them. - -In contemplating the life of the only perfect man that ever trod this -earth of ours, we can see how beautifully He adjusted the various -claims which, as a man and a servant, He had to meet. He could say to -His mother, "Woman, what have I to do with thee?" and yet, at the -fitting moment, He could, with exquisite tenderness, commend that -mother to the care of the disciple whom He loved. He could say to His -parents, "Wist ye not that I must be about My Father's business?" and, -at the same time, go home with them and be sweetly subject to parental -authority. Thus the written teachings of holy Scripture, and the -perfect ways of the living Christ, do both combine to teach us how to -discharge aright the claims of nature and the claims of God. - -But it may be that the reader feels considerable difficulty in -reference to the line of action enjoined in Deuteronomy xiii. 9, 10. -He may find it hard to reconcile it with a God of love, and with the -grace, gentleness, and tenderness inculcated in the New-Testament -scriptures. Here again we must keep a vigilant eye upon reason. It -always affects to find ample scope for its powers in the stern -enactments of the divine government; but, in reality, it only displays -its blindness and folly. Still, though we would make very short work -with infidel reason, we earnestly desire to help any honest soul who -may not be able to see his way through this question. - -We have had occasion, in our studies on the earlier chapters of this -book, to refer to the very weighty subject of God's governmental -dealings both with Israel and the nations; but, in addition to what -has already come under our notice, we have to bear in mind the very -important difference between the two economies of law and grace. If -this be not clearly apprehended, we shall find very considerable -difficulty in such passages as Deuteronomy xiii. 9, 10. The great -characteristic principle of the Jewish economy was _righteousness_; -the characteristic principle of Christianity is _grace_--pure, -unqualified grace. - -If this fact be fully grasped, all difficulty vanishes. It was -perfectly right, perfectly consistent, and in perfect harmony with the -mind of God for Israel to slay their enemies. God commanded them to do -so. And, in like manner, it was right and consistent for them to -execute righteous judgment, even unto death, upon any member of the -congregation who should seek to draw them aside after false gods, as -in the passage before us. To do so was in full moral harmony with the -grand ruling principles of government and law, under which they were -placed, in accordance with the dispensational wisdom of God. All this -is perfectly plain. It runs through the entire canon of Old-Testament -scripture. God's government in Israel, and His government of the world -in connection with Israel, was on the strict principle of -righteousness. And as it was in the past, so shall it be in the -future,--"A king shall reign in righteousness, and princes shall rule -in judgment." - -But in Christianity, we see something quite different. The moment we -open the pages of the New Testament, and hearken to the teachings and -mark the actings of the Son of God, we find ourselves on entirely new -ground, and in a new atmosphere; in a word, we are in the atmosphere -and on the ground of pure, unqualified grace. - -Thus, as a sample of the teaching, take a passage or two from what is -called The Sermon on the Mount--that marvelous and precious compendium -of the principles of the kingdom of heaven.--"Ye have heard that it -hath been said, 'An eye for an eye, and a tooth for a tooth'; _but I -say unto you_, that ye resist not evil; but whosoever shall smite thee -on the one cheek, turn to him the other also. And if any man will sue -thee at the law, and take away thy coat, let him have thy cloke also. -And whosoever shall compel thee to go a mile, go with him twain." -Again, "Ye have heard that it hath been said, 'Thou shalt love thy -neighbor and hate thine enemy'; _but I say unto you_, Love your -enemies, bless them that curse you, do good to them that hate you, -and pray for them which despitefully use you, and persecute you; that -ye may be the _sons_ [+uioi+] of your Father which is in heaven; -_for_ He maketh His sun to rise on the evil and on the good, and -sendeth rain on the just and on the unjust.... Be ye therefore perfect -[+teleio+], even as your Father which is in heaven is perfect." (Matt. -v. 38-48.) - -We cannot now dwell upon those blessed sentences; we merely quote them -for the reader in order to let him see the immense difference between -the Jewish and Christian economy. What was perfectly right and -consistent for a Jew, might be quite wrong and inconsistent for a -Christian. - -This is so plain that a child may see it; and yet, strange to say, -many of the Lord's beloved people seem to be clouded on the subject. -They judge it to be perfectly right for Christians to deal in -righteousness, and go to war, and to exercise worldly power. Well, -then, if it be right for Christians to act thus, we would simply ask, -Where is it taught in the New Testament? where have we a single -sentence from the lips of our Lord Jesus Christ, or from the pen of -the Holy Ghost, to warrant or sanction such a thing? As we have said, -in reference to other questions that have come before us in our -studies on this book, it is of no possible use for us to say, "_We -think_ so and so." Our thoughts are simply worth nothing. The one -grand question, in all matters of Christian faith and morals, is, -"What saith the New Testament?" What did our Lord and Master teach, -and what did He do? He taught that His people now are not to act as -His people of old acted. _Righteousness_ was the principle of the old -economy; _grace_ is the principle of the new. - -This was what Christ taught, as may be seen in numberless passages of -Scripture. And how did He act? Did He deal in righteousness with -people? did He assert His rights? did He exercise worldly power? did -He go to law? did He vindicate Himself, or retaliate? When His poor -disciples, in utter ignorance of the heavenly principles which He -taught, and in total forgetfulness of His whole course of action, said -to Him, on one occasion in the which a certain village of the -Samaritans refused to receive Him, "Lord, wilt Thou that we command -fire to come down from heaven and consume them, even as Elias did?" -what was His answer? "He turned and rebuked them, and said, 'Ye know -not what manner of spirit ye are of; for the Son of Man is not come to -destroy men's lives, but to save.' And they went to another village." -It was perfectly consistent with the spirit, principle, and genius of -the dispensation of which Elias was the exponent and representative, -to call down fire from heaven to consume the men sent by a godless -king to arrest him; but the blessed Lord was the perfect Exponent and -divine Representative of another dispensation altogether. His was a -life of perfect self-surrender, from first to last. He never asserted -His rights. He came to serve and to give; He came to represent God--to -be the perfect expression of the Father in every way. The Father's -character shone out in His every look, His every word, His every act, -His every movement. - -Such was the Lord Christ when He was down here among men, and such was -His teaching. He did what He taught, and He taught what He did. His -words expressed what He was, and His ways illustrated His words. He -came to serve and to give, and His whole life was marked by those two -things, from the manger to the cross. We may truly say, time would -fail us to quote the passages in proof and illustration of this; nor -is there any need, inasmuch as the truth of it will hardly be called -in question. - -Well, then, is not He our great Exemplar in all things? is it not by -His teaching and ways that our course and character as Christians are -to be formed? How are we to know how we ought to walk, save by -hearkening to His blessed words and gazing on His perfect ways? If we -as Christians are to be guided and governed by the principles and -precepts of the Mosaic economy, then, assuredly, it would be right for -us to go to law, to contend for our rights, to engage in war, to -destroy our enemies; but then what becomes of the teaching and example -of our adorable Lord and Saviour? what of the teachings of the Holy -Ghost? what of the New Testament? Is it not as plain as a sunbeam to -the reader that for a Christian to do these things is to act in -flagrant opposition to the teaching and example of his Lord? - -Here, however, we may be met by the old and oft-repeated inquiry, -"What would become of the world, what would become of its -institutions, what would become of society, if such principles were to -be universally dominant?" The infidel historian, in speaking of the -early Christians, and their refusal to join the Roman army, sneeringly -inquires, "What would have become of the empire, surrounded as it was -on all sides by barbarians, if every one had indulged in such -pusillanimous ideas as these?" - -We reply at once, If those spiritual and heavenly principles were -universally dominant, there would be no wars--no fighting, and hence -there would be no need of soldiers, no need of standing armies or -navies, no need of constabulary or police; there would be no -wrong-doings, no strife about property, and hence no need of courts of -law, judges, or magistrates; in short, the world as it now is would -have an end; the kingdoms of this world would have become the kingdoms -of our Lord and of His Christ. - -But the plain fact is, those heavenly principles of which we speak are -not intended for the world at all, inasmuch as the world could not -adopt them, or act upon them for a single hour; to do so would involve -the immediate and complete break-up of the present system of things, -the dissolution of the entire frame-work of society as at present -constituted. - -Hence, the objection of the infidel crumbles into dust beneath our -feet, like all other infidel objections, and the questions and the -difficulties which are based upon them. They are deprived of every -atom of moral force. Heavenly principles are not designed for "this -present evil world" at all; they are designed for the Church, which is -not of the world, even as Jesus is not of the world. "If," said our -Lord to Pilate, "My kingdom were of this world, then would My servants -fight, that I should not be delivered to the Jews; but _now_ is My -kingdom not from hence." - -Mark the word "now." By and by, the kingdoms of this world will become -the kingdom of our Lord; but now, He is rejected, and all who belong -to Him--His Church--His people--are called to share His rejection, to -follow Him into the outside place, and walk as pilgrims and strangers -here below, waiting for the moment when He shall come to receive them -to Himself, that where He is, there they may be also. - -Now, it is the attempt to mix the world and the Church together that -produces such terrible confusion. It is one of Satan's special wiles, -and it has done more to mar the testimony of the Church of God and -hinder its progress than most of us are aware. It involves a complete -turning of things upside down, a confounding of things that differ -essentially, an utter denial of the Church's true character, her -position, her walk, and her hope. We sometimes hear the expression, -"Christian world:" what does it mean? It is simply an attempt to -combine two things which in their source, nature, and character are as -diverse as light and darkness. It is an effort to tack a new piece -upon an old garment, which, as our Lord tells us, only makes the rent -worse. - -It is not God's object to Christianize the world, but to call His -people out of the world, to be a heavenly people, governed by heavenly -principles, formed by a heavenly object, and cheered by a heavenly -hope. If this be not clearly seen; if the truth as to the Church's -true calling and course be not realized as a living power in the soul, -we shall be sure to make the most grievous mistakes in our work, walk, -and service. We shall make an entirely wrong use of the Old-Testament -scriptures, not only on prophetic subjects, but in reference to the -whole range of practical life; indeed, it would be utterly impossible -to calculate the loss which must result from not seeing the -distinctive calling, position, and hope of the Church of God, her -association and identification--her living union with a rejected, -risen, and glorified Christ. - -We cannot attempt to enlarge upon this most precious and interesting -theme; but we should just like to point out to the reader an instance -or two illustrative of the Spirit's method of quoting and applying -Old-Testament scripture. Take, for example, the following passage from -that lovely thirty-fourth psalm,--"The face of the Lord is against -them that do evil, to cut off the remembrance of them from the earth." -Now, mark the way in which the Holy Spirit quotes this passage in the -first epistle of Peter.--"The face of the Lord is against them that do -evil." (Chap. iii. 12.) Not a word about cutting off. Why is this? -Because the Lord is not now acting upon the principle of cutting off. -He acted upon it under the law, and He will act upon it in the kingdom -by and by; but just now, He is acting in grace and long-suffering -mercy. His face is quite as much and quite as decidedly against all -evil-doers as ever it was or ever it will be, but not now to cut off -the remembrance of them from the earth. The most striking illustration -of this marvelous grace and forbearance, and of the difference between -the two principles on which we have been dwelling, is seen in the fact -that the very men who with wicked hands crucified His only begotten -and well-beloved Son--evil-doers, surely, of the most pronounced -type,--instead of being cut off from the earth, were the very first to -hear the message of full and free pardon through the blood of the -cross. - -Now, it may appear to some that we are making too much of the mere -omission of a single clause of Old-Testament scripture. Let not the -reader think so. Even had we but this one instance, it would be a -serious mistake to treat it with any thing like indifference. But the -fact is, there are scores of passages of the same character as the one -just quoted, all illustrative of the contrast between the Jewish and -Christian economies, and also between Christianity and the coming -kingdom. - -God is now dealing in grace with the world, and so should His people, -if they want to be like Him, and such they are called to be. "Be ye -therefore perfect, even as your Father which is in heaven is perfect." -And again, "Be ye therefore imitators of God, as dear children; and -walk in love, as Christ also hath loved us, and hath given Himself for -us, an offering and a sacrifice to God for a sweet-smelling savor." -(Eph. v. 1.) - -This is our model. We are called to copy our Father's example--to -imitate Him. He is not going to law with the world; He is not -enforcing His rights with the strong hand of power. By and by He will; -but just now, in this day of grace, He showers His blessings and -benefits in rich profusion upon those whose life is one of enmity and -rebellion against Him. - -All this is perfectly marvelous, but thus it is; and we, as -Christians, are called to act on this morally glorious principle. It -may be said by some, How could we ever get on in the world--how could -we conduct our business on such a principle as this? We should be -robbed and ruined; designing people would take advantage of us if they -knew that we would not go to law with them; they would take our goods, -or borrow our money, or occupy our houses, and refuse to pay us. In -short, we could never get on in a world like this if we did not assert -our rights and establish our claims by the strong hand of power. What -is the law for but to make people behave themselves? Are not the -powers that be ordained of God for the very purpose of maintaining -peace and good order in our midst? What would become of society if we -had not soldiers, policemen, magistrates, and judges? And if God has -ordained that such things should be, why should not His people avail -themselves of them? and not only so, but who so fit to occupy places -of authority and power, or to wield the sword of justice, as the -people of God? - -There is, no doubt, very great apparent force in all this line of -argument. The powers that be are ordained of God. The king, the -governor, the judge, the magistrate, are, each in his place, the -expression of the power of God. It is God who invests each with the -power which he wields; it is He who has put the sword into his hand, -for the punishment of evil-doers, and the praise of them that do well. -We bless God with all our hearts for the constituted authorities of -the country. Day and night, in private and in public, we pray for -them. It is our bounden duty to obey and submit ourselves to them in -all things, provided always that they do not call upon us to disobey -God, or do violence to conscience. If they do this, we must--what? -Resist? Nay, but suffer. - -All this is perfectly plain. The world as it now is could not go on -for a single day if men were not kept in order by the strong hand of -power. We could not live, or at least life would be perfectly -intolerable, were it not that evil-doers are kept in terror of the -glittering sword of justice. Even as it is, through lack of moral -power on the part of those who bear the sword, lawless demagogues are -allowed to stir up the evil passions of men to resist the law of the -land and disturb the peace and threaten the lives and property of -well-disposed and harmless subjects of the government. - -But admitting all this, in the fullest possible manner, as every -intelligent Christian, every one taught by Scripture, most assuredly -will, it leaves wholly untouched the question of the Christian's path -in this world. Christianity fully recognizes all the governmental -institutions of the country. It forms no part of the Christian's -business to interfere, in any one way, with such institutions. -Wherever he is, whatever be the principle or character of the -government of the country in which his lot is cast, it is his duty to -recognize its municipal and political arrangements, to pay taxes, pray -for the government, honor governors in their official capacity, wish -well to the legislature and the executive, pray for the peace of the -country, live in peace with all, so far as in him lies. - -We see all this in the blessed Master Himself in perfection, blessed -be His holy name for evermore! In His memorable reply to the crafty -Herodians, He recognizes the principle of subjection to the powers -that be--"Render to Cæsar the things that be Cæsar's, and to God the -things that be God's." And not only so, but we find Him also paying -tribute, although personally free. They had no right to demand it of -Him, as He plainly shows to Peter; and it might be said, Why did He -not appeal? Appeal! Nay; He shows us something quite different. Hear -His exquisite reply to His mistaken apostle--"Notwithstanding, _lest -we should offend them_, go thou to the sea, and cast a hook, and take -up the fish that first cometh up; and when thou hast opened his -mouth, thou shalt find a piece of money; that take and give unto them -_for Me and thee_."[9] (Matt. xvii.) - - [9] The fact that the tribute-money may have been for the temple does - not touch the principle set forth in the text. - -And here we get back, with increased moral force, to our thesis, -namely, the Christian's path in this world. What is it? He is to -follow his Master--to imitate Him in all things. Did He assert His -rights? did He go to law? did He try to regulate the world? did He -meddle with municipal or political matters? was He a politician? did -He wield the sword? did He consent to be a judge or a divider, even -when appealed to, as we say, to arbitrate about property? was not His -whole life one of complete self-surrender, from first to last? was He -not continually giving up, until, at the cross, He gave up His -precious life as a ransom for many? - -We shall leave these questions to find their answer deep down in the -heart of the Christian reader, and to produce their practical effect -in his life. We trust that the foregoing line of truth will enable him -to interpret aright such passages as Deuteronomy xiii. 9, 10. Our -opposition to idolatry and our separation from evil, in every shape -and form, while not less intense and decided, most surely, than that -of Israel of old, is not to be displayed in the same way. The Church -is imperatively called upon to put away evil and evil-doers, but not -after the same fashion as Israel. It is no part of her duty to stone -idolaters and blasphemers, or burn witches. The church of Rome has -acted upon this principle, and even Protestants (to the shame of -Protestantism) have followed her example.[10] The Church is not -called--nay, she is positively and peremptorily forbidden to use the -temporal sword. It is a flat denial of her calling, character, and -mission to do so. When Peter, in ignorant zeal and carnal haste, drew -the sword in defense of his blessed Master, he was at once corrected -by his Master's faithful word, and instructed by his Master's gracious -act,--"Put up thy sword into the sheath; for all they that take the -sword shall perish by the sword." And having thus reproved the act of -His mistaken though well-meaning servant, He undid the mischief by His -gracious touch. "The weapons of our warfare," says the inspired -apostle, "are not carnal, but mighty through God to the pulling down -of strongholds, casting down imaginations, and every high thing that -exalteth itself against the knowledge of God, and bringing into -captivity every thought to the obedience of Christ." (2 Cor. x. 4, 5.) - - [10] The burning of Servetus, in 1553, for his theological opinions, - is a frightful blot upon the Reformation, and upon the man who - sanctioned such an unchristian proceeding. True, the opinions of - Servetus were fatally and fundamentally false,--he held the Arian - heresy, which is simply blasphemy against the Son of God; but to burn - him, or any one else, for false doctrine, was a flagrant sin against - the spirit, genius, and principle of the gospel, the deplorable fruit - of ignorance as to the essential difference between Judaism and - Christianity. - -The professing church has gone all astray as to this great and most -important question. She has joined herself with the world, and sought -to further the cause of Christ by carnal and worldly agency. She had -ignorantly attempted to maintain the Christian faith by the most -shameful denial of Christian practice. The burning of heretics stands -as a most fearful moral blot upon the page of the church's history. We -can form no adequate idea of the terrible consequences resulting from -the notion that the Church was called to take Israel's place and act -on Israel's principles.[11] It completely falsified her testimony, -robbed her of her entirely spiritual and heavenly character, and led -her upon a path which ends in Revelation xvii. and xviii. Let him that -readeth understand. - - [11] It is one thing for the Church to learn from the history of - Israel, and another thing altogether to take Israel's place, act on - Israel's principles, and appropriate Israel's promises. The former is - the Church's duty and privilege; the latter has been the Church's - fatal mistake. - -But we must not pursue this line of things further here. We trust that -what has passed before us will lead all whom it may concern to -consider the whole subject in the light of the New Testament, and thus -be the means, through the infinite goodness of God, of leading them to -see the path of entire separation which we as Christians are called to -tread; _in_ the world, but not _of_ it, even as our Lord Christ is not -of it. This will solve a thousand difficulties, and furnish a grand -general principle which can be practically applied to a thousand -details. - -We shall now conclude our study of Deuteronomy xiii. by a glance at -its closing paragraph. - -"If thou shalt hear say in one of thy cities, which the Lord thy God -hath given thee to dwell there, saying, Certain men, the children of -Belial, are gone out from among you, and have withdrawn the -inhabitants of their city, saying, Let us go and serve other gods, -which ye have not known; _then shalt thou inquire, and make search, -and ask diligently_; and, behold, _if it be truth, and the thing -certain_, that such abomination is _wrought among you_, thou shalt -surely smite the inhabitants of that city with the edge of the sword, -destroying it utterly, and all that is therein, and the cattle -thereof, with the edge of the sword. And thou shalt gather all the -spoil of it into the midst of the street thereof, and shalt burn with -fire the city, and all the spoil thereof every whit, _for the Lord thy -God_; and it shall be a heap forever; it shall not be built again. And -there shall cleave naught of the cursed thing to thine hand; that the -Lord may turn from the fierceness of His anger, and show thee mercy, -and have compassion upon thee, and multiply thee, as He hath sworn -unto thy fathers; when thou shalt hearken to the voice of the Lord thy -God, to keep all His commandments which I command thee this day, to do -that which is right in the eyes of the Lord thy God." (Ver. 12-18.) - -Here we have instruction of the most solemn and weighty character. But -the reader must bear in mind that, solemn and weighty as it most -surely is, it is based upon a truth of unspeakable value, and that is, -Israel's national unity. If we do not see this, we shall miss the real -force and meaning of the foregoing quotation. A case is supposed of -grave error in some one of the cities of Israel, and the question -might naturally arise, Are all the cities involved in the evil of -one?[12] - - [12] It is, of course, needful to bear in mind that the evil referred - to in the text was of the very gravest character. It was an attempt to - draw the people away from the one living and true God. It touched the - very foundation of Israel's national existence. It was not merely a - local or municipal question, but a national one. - -Assuredly, inasmuch as the nation was one. The cities and tribes were -not independent; they were bound up together by a sacred bond of -national unity--a unity which had its centre in the place of the -divine presence. Israel's twelve tribes were indissolubly bound -together. The twelve loaves on the golden table in the sanctuary -formed the beauteous type of this unity, and every true Israelite -owned and rejoiced in this unity. The twelve stones in Jordan's bed, -the twelve stones on Jordan's bank, Elijah's twelve stones on Mount -Carmel--all set forth the same grand truth--the indissoluble unity of -Israel's twelve tribes. The good king Hezekiah recognized this truth -when he commanded that the burnt-offering and the sin-offering should -be made for _all Israel_. (2 Chron. xxix. 24.) The faithful Josiah -owned it and acted upon it when he carried his reformatory operations -into all the countries that pertained to the children of Israel. (2 -Chron. xxxiv. 33.) Paul, in his magnificent address before king -Agrippa, bears witness to the same truth when he says, "Unto which -promise _our twelve tribes_, instantly serving God day and night, hope -to come."[13] (Acts xxvi. 7.) And when we look forward into the -bright future, the same glorious truth shines, with heavenly lustre, -in the seventh chapter of Revelation, where we see the twelve tribes -sealed and secured for blessing, rest, and glory, in connection with a -countless multitude of the Gentiles. And finally, in Revelation xxi. -we see the names of the twelve tribes engraved on the gates of the -holy Jerusalem, the seat and centre of the glory of God and the Lamb. - - [13] It may interest the reader to know that the word rendered, in the - above passage, "twelve tribes," is singular--+to dôdekapsulon+ - It certainly gives very full and vivid expression to the grand idea of - indissoluble unity which is so precious to God, and therefore so - precious to faith. - -Thus, from the golden table in the sanctuary to the golden city -descending out of heaven from God, we have a marvelous chain of -evidence in proof of the grand truth of the indissoluble unity of -Israel's twelve tribes. - -And then, if the question be asked, Where is this unity to be seen? or -how did Elijah or Hezekiah or Josiah or Paul see it? The answer is a -very simple one--They saw it by faith; they looked within the -sanctuary of God, and there, on the golden table, they beheld the -twelve loaves, setting forth the perfect distinctness and yet the -perfect oneness of the twelve tribes. Nothing can be more beautiful. -The truth of God must stand forever. Israel's unity was seen in the -past, and it will be seen in the future; and though, like the higher -unity of the Church, it is unseen in the present, faith believes it -all the same, holds it and confesses it in the face of ten thousand -hostile influences. - -And now let us look for a moment at the practical application of this -most glorious truth, as presented in the closing paragraph of -Deuteronomy xiii. A report reaches a city in the far north of the land -of Israel of serious error taught in a certain city in the extreme -south--deadly error, tending to draw the inhabitants away from the -true God. - -What is to be done? The law is as plain as possible; the path of duty -is laid down with such distinctness that it only needs a single eye to -see it, and a devoted heart to tread it. "Then shalt thou inquire, and -make search, and ask diligently." This surely is simple enough. - -But some of the citizens might say, "What have we in the north to do -with error taught in the south?" Thank God, there is no error taught -amongst us; it is entirely a local question; each city is responsible -for the maintenance of the truth within its own walls. How could we be -expected to examine into every case of error which may spring up here -and there all over the land? our whole time would be taken up, so that -we could not attend to our fields, our vineyards, our oliveyards, our -flocks, and our herds. It is quite as much as we can do to keep our -own borders all right. We certainly condemn the error, and if any one -holding or teaching it were to come here, and that we knew of it, we -should most decidedly shut our gates against him. Beyond this, we do -not feel ourselves responsible to go. - -Now, what, we may ask, would be the reply of the faithful Israelite to -all this line of argument which, in the judgment of mere nature, -seems so exceedingly plausible? A very simple and very conclusive one, -we may be sure. He would say it was simply a denial of Israel's unity. -If every city and every tribe were to take independent ground, then -verily the high-priest might take the twelve loaves off the golden -table before the Lord and scatter them here and there and every where; -our unity is gone; we are all broken up into independent atoms, having -no national ground of action. - -Besides, the commandment is most distinct and explicit--"Thou shalt -inquire, and make search, and ask diligently." We are bound, -therefore, on the double ground of the nation's unity and the plain -command of our covenant-God. It is of no possible use to say there is -no error taught amongst _us_, unless we want to separate ourselves -from the nation; if we belong to Israel, then verily the error is -taught amongst us, as the Word says, "Such abomination is wrought -_among you_." How far does the "you" extend? As far as the national -boundaries. Error taught at Dan affects those dwelling at Beersheba. -How is this? Because Israel is one. - -And then the Word is so plain, so distinct, so emphatic. We are bound -to search into it. We cannot fold our arms and sit down in cold -indifference and culpable neutrality, else we shall be involved in the -awful consequences of this evil; yea, we _are_ involved until we clear -ourselves of it by judging it, with unflinching decision and unsparing -severity. - -Such, beloved reader, would be the language of every loyal Israelite, -and such his mode of acting in reference to error and evil wherever -found. To speak or act otherwise would simply be indifference as to -the truth and glory of God, and independency as regards Israel. For -any to say that they were not responsible to act according to the -instructions given in Deuteronomy xiii. 12-18, would be a complete -surrender of the truth of God and of Israel's unity. All were bound to -act, or else be involved in the judgment of the guilty city. - -And surely if all this was true in Israel of old, it is not less true -in the Church of God now. We may rest assured that any thing like -indifference where Christ is concerned is most hateful to God. It is -the eternal purpose and counsel of God to glorify His Son; that every -knee should bow to Him, and every tongue confess that He is Lord to -the glory of God the Father; "that all should honor the Son even as -they honor the Father." - -Hence, if Christ be dishonored,--if doctrines be taught derogatory to -the glory of His Person, the efficacy of His work, or the virtue of -His offices, we are bound, by every motive which could possibly act on -our hearts, to reject, with stern decision, such doctrines. -Indifference or neutrality where the Son of God is concerned is high -treason in the judgment of the high court of Heaven. We would not be -indifferent if it were a question of our own reputation, our personal -character, or our personal or family property; we should be thoroughly -alive to any thing affecting ourselves or those dear to us. How much -more deeply ought we to feel in reference to what concerns the glory -and honor, the name and cause, of the One to whom we owe our present -and everlasting all--the One who laid aside His glory, came down into -this wretched world, and died a shameful death upon the cross, in -order to save us from the everlasting flames of hell. Could we be -indifferent to Him? neutral where He is concerned? God, in His great -mercy, forbid! - -No, reader; it must not be. The honor and glory of Christ must be more -to us than all beside. Reputation, property, family, friends--all must -stand aside if the claims of Christ are involved. Does not the -Christian reader own this, with all the energy of his ransomed soul? -We feel persuaded he does, even now; and oh, how shall we feel when we -see Him face to face, and stand in the full light of His moral glory? -with what feelings shall we then contemplate the idea of indifference -or neutrality with respect to Him! - -And are we not justified in declaring that next to the glory of the -Head stands the great truth of the unity of His body--the Church? -Unquestionably. If the nation of Israel was one, how much more is the -body of Christ one! and if independency was wrong in Israel, how much -more wrong in the Church of God! The plain fact is this: the idea of -independency cannot be maintained for a moment in the light of the New -Testament. As well might we say that the hand is independent of the -foot, or the eye of the ear, as assert that the members of the body -of Christ are independent one of another. "For as the body is one, and -hath many members, and all the members of that one body, being many, -are one body; _so also is Christ_"--a very remarkable statement, -setting forth the intimate union of Christ and the Church.--"_For by -one Spirit are we all baptized into one body_, whether we be Jews or -Gentiles, whether bond or free; and have been all made to drink into -one Spirit. For the body is not one member, but many. If the foot -shall say, Because I am not the hand, I am not of the body; is it -therefore not of the body? And if the ear shall say, Because I am not -the eye, I am not of the body; is it therefore not of the body? If the -whole body were an eye, where were the hearing? If the whole were -hearing, where were the smelling? But now hath God set the members -every one of them in the body, as it hath pleased Him. And if they -were all one member, where were the body? But now are they many -members, yet but one body. And the eye cannot say unto the hand, I -have no need of thee; nor again, the head to the feet, I have no need -of you. Nay, much more, those members of the body which seem to be -more feeble, are necessary; and those members of the body which we -think to be less honorable, upon these we bestow more abundant honor; -and our uncomely parts have more abundant comeliness; for our comely -parts have no need; but God hath tempered the body together, having -given more abundant honor to that part which lacked: _that there -should be no schism in the body_; but that the members should have -the same care one for another. And whether one member suffer, all the -members suffer with it; or one member be honored, all the members -rejoice with it. NOW YE ARE THE BODY OF CHRIST, AND MEMBERS IN -PARTICULAR." (1 Cor. xii. 12-27.) - -We do not attempt to dwell upon this truly marvelous scripture; but we -earnestly desire to call the attention of the Christian reader to the -special truth which it so forcibly sets before us--a truth which -intimately concerns every true believer on the face of the earth, -namely, _that he is a member of the body of Christ_. This is a great -practical truth, involving, at once, the very highest privileges and -the very weightiest responsibilities. It is not merely a true -doctrine, a sound principle, or an orthodox opinion; it is a living -fact, designed to be a divine power in the soul. The Christian can no -longer view himself as an independent person, having no association, -no vital link, with others. He is livingly bound up with all the -children of God--all true believers--all the members of Christ's body -upon the face of the earth. - -"By one Spirit are we all baptized into one body." The Church of God -is not a mere club, or a society, an association, or a brotherhood; it -is a body united by the Holy Ghost to the Head in heaven; and all its -members on earth are indissolubly bound together. This being so, it -follows, of necessity, that all the members of the body are affected -by the state and walk of each. "If one member suffer, all the members -suffer with it,"--that is, all the members of the body. If there is -any thing wrong with the foot, the hand feels it. How? Through the -head. So in the Church of God, if any thing goes wrong with an -individual member, all feel it through the Head with whom all are -livingly connected by the Holy Ghost. - -Some find it very hard to grasp this great truth; but there it stands -plainly revealed on the inspired page, not to be reasoned about, or -submitted in any way to the human judgment, but simply to be believed. -It is a divine revelation. No human mind could ever have conceived -such a thought; but God reveals it, faith believes it, and walks in -the blessed power of it. - -It may be the reader feels disposed to ask, How is it possible for the -state of one believer to affect those who know nothing about it? The -answer is, "If one member suffer, all the members suffer with it." All -the members of what? Is it of any mere local assembly or company who -may happen to know or be locally connected with the person concerned? -Nay, but the members of the body wherever they are. Even in the case -of Israel, where it was only a national unity, we have seen that if -there was evil in any one of their cities, all were concerned, all -involved, all affected. Hence, when Achan sinned, although there were -myriads of people totally ignorant of the fact, the Lord said, -"_Israel_ hath sinned," and the whole assembly suffered a humiliating -defeat. - -Can reason grasp this weighty truth? No; but faith can. If we listen -to reason, we shall believe nothing; but, by the grace of God, we -shall not listen to reason, but believe what God says because He says -it. - -And oh, beloved Christian reader, what an immense truth is this unity -of the body! What practical consequences flow out of it! How eminently -calculated it is to minister to holiness of walk and life! How -watchful it would make us over ourselves--our habits, our ways, our -whole moral condition! How careful it would make us not to dishonor -the Head _to_ whom we are united, or grieve the Spirit _by_ whom we -are united, or injure the members _with_ whom we are united! - -But we must close this chapter, much as we should like to linger over -one of the very grandest, most profound, and most powerful formative -truths that can possibly engage our attention. May the Spirit of God -make it a living power in the soul of every true believer on the face -of the earth. - - - - -CHAPTER XIV. - - -"Ye are the children of the Lord your God; ye shall not cut -yourselves, nor make any baldness between your eyes for the dead; for -thou art a holy people unto the Lord thy God, and the Lord hath chosen -thee to be a peculiar people unto Himself, above all the nations that -are upon the earth." (Ver. 1. 2.) - -The opening clause of this chapter sets before us the basis of all the -privileges and responsibilities of the Israel of God. It is a familiar -thought amongst us that we must be in a relationship before we can -know the affections or discharge the duties which belong to it. This -is a plain and undeniable truth. If a man were not a father, no amount -of argument or explanation could make him understand the feelings or -affections of a father's heart; but the very moment he enters upon the -relationship, he knows all about them. - -Thus it is as to every relationship and position, and thus it is in -the things of God. We cannot understand the affections or the duties -of a child of God until we are on the ground. We must be Christians -before we can perform Christian duties. Even when we are Christians, -it is only by the gracious aid of the Holy Ghost that we can walk as -such; but clearly, if we are not on Christian ground, we can know -nothing of Christian affections or Christian duties. This is so -obvious that argument is needless. - -Now, most evidently, it is God's prerogative to declare how His -children ought to conduct themselves, and it is their high privilege -and holy responsibility to seek, in all things, to meet His gracious -approval. "Ye _are_ the children of the Lord your God: ye shall not -cut yourselves." They were not their own; they belonged to Him, and -therefore they had no right to cut themselves or disfigure their faces -for the dead. Nature, in its pride and self-will, might say, Why may -we not do like other people? What harm can there be in cutting -ourselves, or making a baldness between our eyes? It is only an -expression of grief, an affectionate tribute to our loved departed -ones. Surely there can be nothing morally wrong in such a suited -expression of sorrow. - -To all this there was one simple but conclusive answer--"Ye are the -children of the Lord your God." This fact altered every thing. The -poor ignorant and uncircumcised Gentiles around them might cut and -disfigure themselves, inasmuch as they knew not God, and were not in -relationship to Him; but as for Israel, they were on the high and holy -ground of nearness to God, and this one fact was to give tone and -character to all their habits. They were not called upon to adopt or -refrain from any particular habit or custom _in order to be_ the -children of God. This would be, as we say, beginning at the wrong end; -but _being_ His children, they were to act as such. - -"Thou _art_ a holy people unto the Lord thy God." He does not say, Ye -_ought to be_ a holy people. How could they ever make themselves a -holy people, or a peculiar people, unto Jehovah? Utterly impossible. -If they were not His people, no efforts of theirs could ever make them -such. But God, in His sovereign grace, in pursuance of His covenant -with their fathers, had _made_ them His children, _made_ them a -peculiar people above all the nations that were upon the earth. Here -was the solid foundation of Israel's moral edifice. All their habits -and customs, all their doings and ways, their food and their clothing, -what they did and what they did not do--all was to flow out of the one -grand fact, with which they had no more to do than with their natural -birth, namely, that they actually were the children of God, the people -of His choice, the people of His own special possession. - -Now, we cannot but acknowledge it to be a privilege of the very -highest order to have the Lord so near to us, and so interested in all -our habits and ways. To mere nature, no doubt--to one who does not -know the Lord--is not in relationship to Him, the very idea of His -holy presence, or of nearness to Him, would be simply intolerable: but -to every true believer--every one who really loves God, it is a most -delightful thought to have Him near us, and to know that He interests -Himself in all the most minute details of our personal history and -most private life; that He takes cognizance of what we eat and what we -wear; that He looks after us by day and by night, sleeping and waking, -at home and abroad; in short, that His interest in and care for us go -far beyond those of the most tender, loving mother for her babe. - -All this is perfectly wonderful; and surely, if we only realized it -more fully, we should live a very different sort of life, and have a -very different tale to tell. What a holy privilege--what a precious -reality, to know that our loving Lord is about our path by day, and -about our bed by night; that His eye rests upon us when we are -dressing in the morning, when we sit down to our meals, when we go -about our business, and in all our intercourse from morning till -night! May the sense of this be a living and abiding power in the -heart of every child of God on the face of the earth. - -From verse 3 to 20, we have the law as to clean and unclean beasts, -fishes, and fowls. The leading principles as to all these have already -come under our notice in the eleventh chapter of Leviticus;[14] but -there is a very important difference between the two scriptures. The -instructions in Leviticus are given primarily to Moses and Aaron; in -Deuteronomy, they are given directly to the people. This is perfectly -characteristic of the two books. Leviticus may be specially termed, -The priest's guide-book. In Deuteronomy, the priests are almost -entirely in the back-ground, and the people are prominent. This is -strikingly apparent all through the book, so that there is not the -slightest foundation for the idea that Deuteronomy merely repeats -Leviticus. Nothing can be further from the truth. Each book has its -own peculiar province, its own design, its own work. The devout -student sees and owns this with deep delight. Infidels are willfully -blind, and can see nothing. - - [14] As we have given in our "Notes on the Book of Leviticus," chapter - xi., what we believe to be the scriptural import of verses 4-20 of our - chapter, we must refer the reader to what is there advanced. - -In verse 21 of our chapter, the marked distinction between the Israel -of God and the stranger is strikingly presented.--"Ye shall not eat -of any thing that dieth of itself; _thou shalt give it unto the -stranger_ that is in thy gates, that _he may eat it_; or thou mayest -sell it unto an alien; for thou art a holy people unto the Lord thy -God." The grand fact of Israel's relationship to Jehovah marked them -off from all the nations under the sun. It was not that they were, in -themselves, a whit better or holier than others; but Jehovah was holy, -and they were His people. "Be ye holy, for I am holy." - -Worldly people often think that Christians are very pharisaic in -separating themselves from other people, and refusing to take part in -the pleasures and amusements of the world; but they do not really -understand the question. The fact is, for a Christian to participate -in the vanities and follies of a sinful world would be, to use a -typical phrase, like an Israelite eating that which had died of -itself. The Christian, thank God, has gotten something better to feed -upon than the poor dead things of this world. He has the Living Bread -that came down from heaven--the true Manna; and not only so, but he -eats of "the old corn of the land of Canaan," type of the risen and -glorified Man in the heavens. Of these most precious things the poor -unconverted worldling knows absolutely nothing, and hence he must feed -upon what the world has to offer him. It is not a question of the -right or the wrong of things looked at in themselves. No one could -possibly have known aught about the wrong of eating of any thing that -had died of itself if God's word had not settled it. - -This is the all-important point for us. We cannot expect the world to -see or feel with us as to matters of right and wrong. It is our -business to look at things from a divine stand-point. Many things may -be quite consistent for a worldly man to do which a Christian could -not touch at all, simply because he is a Christian. The question which -the true believer has to ask as to every thing which comes before him -is simply, Can I do this to the glory of God? can I connect the name -of Christ with it? If not, he must not touch it. - -In a word, the Christian's standard and test for every thing is -Christ. This makes it all so simple. Instead of asking, Is such a -thing consistent with _our_ profession, _our_ principles, _our_ -character, or _our_ reputation? we have to ask, Is it consistent with -Christ? This makes all the difference. Whatever is unworthy of Christ -is unworthy of a Christian. If this be thoroughly understood and laid -hold of, it will furnish a great practical rule which may be applied -to a thousand details. If the heart be true to Christ,--if we walk -according to the instincts of the divine nature, as strengthened by -the ministry of the Holy Ghost, and guided by the authority of holy -Scripture, we shall not be much troubled with questions of right or -wrong in our daily life. - -Before proceeding to quote for the reader the lovely paragraph which -closes our chapter, we would very briefly call his attention to the -last clause of verse 21.--"Thou shalt not seethe a kid in his -mother's milk." The fact that this commandment is given three times, -in various connections, is sufficient to mark it as one of special -interest and practical importance. The question is, What does it mean? -what are we to learn from it? We believe it teaches very plainly that -the Lord's people must carefully avoid every thing contrary to nature. -Now, it was manifestly contrary to nature that what was intended for a -creature's nourishment should be used to seethe it. - -We find, all through the Word of God, great prominence given to what -is according to nature--what is comely. "Does not even nature itself -teach you?" says the inspired apostle to the assembly at Corinth. -There are certain feelings and instincts implanted in nature by the -Creator which must never be outraged. We may set it down as a fixed -principle, an axiom in Christian ethics, that no action can possibly -be of God that offers violence to the sensibilities proper to nature. -The Spirit of God may, and often does, lead us beyond and above -nature, but never against it. - -We shall now turn to the closing verses of our chapter, in which we -shall find some uncommonly fine practical instruction. "Thou shalt -truly tithe all the increase of thy seed, that the field bringeth -forth year by year. And thou shalt eat before the Lord thy God, in the -place which He shall choose to place His name there, the tithe of thy -corn, of thy wine, and of thine oil, and the firstlings of thy herds -and of thy flocks; that thou mayest learn to fear the Lord thy God -always. And if the way be too long for thee, so that thou art not able -to carry it; or if the place be too far from thee, which the Lord thy -God shall choose to set His name there, when the Lord thy God hath -blessed thee; then shalt thou turn it into money, and bind up the -money in thine hand, and shalt go unto the place which the Lord thy -God shall choose; and thou shalt bestow that money for whatsoever thy -soul lusteth after--for oxen, or for sheep, or for wine, or for strong -drink, or for whatsoever thy soul desireth; and thou shalt eat there -before the Lord thy God, and thou shalt rejoice, thou, and thine -household, and the Levite that is within thy gates; thou shalt not -forsake him, for he hath no part nor inheritance with thee. At the end -of three years thou shalt bring forth all the tithe of thine increase -the same year, and shalt lay it up within thy gates. And the Levite -(because he hath no part nor inheritance with thee), and the stranger, -and the fatherless, and the widow, which are within thy gates, shall -come, and shall eat and be satisfied, that the Lord thy God may bless -thee in all the work of thine hand which thou doest." (Ver. 22-29.) - -This is a deeply interesting and most important passage, setting -before us, with special simplicity, the _basis_, the _centre_, and -_practical features_ of Israel's national and domestic religion. The -grand foundation of Israel's worship was laid in the fact that both -they themselves and their land belonged to Jehovah. The land was His, -and they held as tenants under Him. To this precious truth they were -called, periodically, to bear testimony by faithfully tithing their -land: "Thou shalt _truly_ tithe all the increase of thy seed that thy -field bringeth forth year by year." They were to own, in this -practical way, the proprietorship of Jehovah, and never lose sight of -it: they were to own no other landlord but the Lord their God. All -they were and all they had belonged to Him. This was the solid -ground-work of their national worship--their national religion. - -And then as to the centre, it is set forth with equal clearness. They -were to gather to the place where Jehovah recorded His name. Precious -privilege for all who truly loved that glorious name! We see in this -passage, as also in many other portions of the Word of God, what -importance He attached to the periodical gatherings of His people -around Himself. Blessed be His name, He delighted to see His beloved -people assembled in His presence, happy in Him and in one another; -rejoicing together in their common portion, and feeding in sweet and -loving fellowship on the fruit of Jehovah's land. "Thou shalt eat -before the Lord thy God, _in the place which He shall choose_, to -place His name there, the tithe of thy corn, ... _that thou mayest -learn to fear the Lord thy God always_." - -There was, there could be, no other place like that, in the judgment -of every faithful Israelite, every true lover of Jehovah. All such -would delight to flock to the hallowed spot where that beloved and -revered name was recorded. It might seem strange and unaccountable to -those who knew not the God of Israel, and cared nothing about Him, to -see the people traveling--many of them--a long distance from their -homes, and carrying their tithes to one particular spot. They might -feel disposed to call in question the needs-be for such a custom. Why -not eat at home? they might say. But the simple fact is, such persons -knew nothing whatever about the matter, and were wholly incapable of -entering into the preciousness of it. To the Israel of God, there was -the one grand moral reason for journeying to the appointed place, and -that reason was found in the glorious motto, _Jehovah Shammah_--"The -Lord is there." If an Israelite had willfully determined to stay at -home, or to go to some place of his own choosing, he would neither -have met Jehovah there nor his brethren, and hence he would have eaten -alone. Such a course would have incurred the judgment of God; it would -have been an abomination. There was but one centre, and that was not -of man's choosing, but of God's. The godless Jeroboam, for his own -selfish, political ends, presumed to interfere with the divine order, -and set up his calves at Bethel and Dan; but the worship offered there -was offered to demons and not to God. It was a daring act of -wickedness, which brought down upon him and upon his house the -righteous judgment of God; and we see, in Israel's after history, that -"Jeroboam the son of Nebat" is used as the terrible model of iniquity -for all the wicked kings. - -But all the faithful in Israel were sure to be found at the one divine -centre, and no where else. You would not find such making all sorts of -excuses for staying at home; neither would you find them running -hither and thither to places of their own or other people's choosing; -no, you would find them gathered to Jehovah Shammah, and there alone. -Was this narrowness and bigotry? Nay; it was the fear and love of God. -If Jehovah had appointed a place where He would meet His people, -assuredly His people should meet Him there. - -And not only had He appointed a place, but, in His abounding goodness, -He devised a means of making that place as convenient as possible for -His worshiping people. Thus we read, "And if the way be too long for -thee, so that thou art not able to carry it; or if _the place_ be too -far from thee _which the Lord thy God shall choose to set His name -there_, when the Lord thy God hath blessed thee; then thou shalt turn -it into money, and bind up the money in thine hand, and shalt go unto -the place which the Lord thy God shall choose: ... and _thou shalt eat -there before the Lord thy God_, and thou shalt rejoice, thou and thy -household." - -This is perfectly beautiful. The Lord, in His tender care and -considerate love, took account of every thing. He would not leave a -single difficulty in the way of His beloved people, in the matter of -their assembling around Himself. He had His own special joy in seeing -His redeemed people happy in His presence, and all who loved His name -would delight to meet the loving desire of His heart by being found -at the divinely appointed centre. - -If any Israelite were found neglecting the blessed occasion of -assembling with his brethren at the divinely chosen place and time, it -would have simply proved that he had no heart for God or for His -people, or, what was worse, that he was willfully absent. He might -reason as he pleased about his being happy at home, happy elsewhere; -it was a false happiness, inasmuch as it was happiness found in the -path of disobedience, the path of willful neglect of the divine -appointment. - -All this is full of most valuable instruction for the Church of God -now. It is the will of God now, no less than of old, that His people -should assemble in His presence, on divinely appointed ground, and to -a divinely appointed centre. This, we presume, will hardly be called -in question by any one having a spark of divine light in his soul. The -instincts of the divine nature, the leadings of the Holy Ghost, and -the teachings of holy Scripture do all most unquestionably lead the -Lord's people to assemble themselves together for worship, communion, -and edification. However dispensations may differ, there are certain -great principles and leading characteristics which always hold good, -and the assembling of ourselves together is most assuredly one of -these. Whether under the old economy or under the new, the assembling -of the Lord's people is a divine institution. - -Now, this being so, it is not a question of _our_ happiness, one way -or the other; though we may be perfectly sure that all true Christians -will be happy in being found in their divinely appointed place. There -is ever deep joy and blessing in the assembly of God's people. It is -impossible for us to find ourselves together in the Lord's presence -and not be truly happy. It is simply heaven upon earth for the Lord's -dear people--those who love His name, love His person, love one -another, to be together around His table, around Himself. What can -exceed the blessedness of being allowed to break bread together in -remembrance of our beloved and adorable Lord, to show forth His death -until He come; to raise, in holy concert, our anthems of praise to God -and the Lamb; to edify, exhort, and comfort one another, according to -the gift and grace bestowed upon us by the risen and glorified Head of -the Church; to pour out our hearts, in sweet fellowship, in prayer, -supplication, intercession, and giving of thanks for all men, for -kings and all in authority, for the whole household of faith--the -Church of God--the body of Christ, for the Lord's work and workmen all -over the earth? - -Where, we would ask with all possible confidence, is there a true -Christian, in a right state of soul, who would not delight in all -this, and say, from the very depths of his heart, that there is -nothing this side the glory to be compared with it? - -But, we repeat, our happiness is not the question; it is less than -secondary. We are to be ruled, in this as in all beside, by the will -of God as revealed in His holy Word. The question for us is simply -this: Is it according to the mind of God that His people should -assemble themselves together for worship and mutual edification? If -this be so, woe be to all who willfully refuse, or indolently neglect -to do so, on any ground whatsoever; they not only suffer serious loss -in their own souls, but they are offering dishonor to God, grieving -His Spirit, and doing injury to the assembly of His people. - -These are very weighty consequences, and they demand the serious -attention of all the Lord's people. It must be obvious to the reader -that it is according to the revealed will of God that His people -should assemble themselves together, in His presence. The inspired -apostle exhorts us, in the tenth chapter of his epistle to the -Hebrews, not to forsake the assembling of ourselves together. There is -special value, interest, and importance attaching to the assembly. The -truth as to this begins to dawn upon us in the opening pages of the -New Testament. Thus, in Matthew xviii. 20, we read the words of our -blessed Lord--"Where _two or three are gathered together_ in My name, -_there am_ I in the midst of them." Here we have the divine centre. -"_My name._" This answers to "The place which the Lord thy God shall -choose to place His name there," so constantly named and so strongly -insisted upon in the book of Deuteronomy. It was absolutely essential -that Israel should gather at that one place. It was not a matter as to -which people might choose for themselves. Human choice was absolutely -and rigidly excluded. It was "_The_ place which the Lord thy God -shall choose," and no other. This we have seen distinctly. It is so -plain that we have only to say, "How readest thou?" - -Nor is it otherwise with the Church of God. It is not human choice, or -human judgment, or human opinion, or human reason, or human any thing. -It is absolutely and entirely divine. The _ground_ of our gathering is -divine, for it is accomplished redemption; the _centre_ around which -we are gathered is divine, for it is the Name of Jesus; the _power_ by -which we are gathered is divine, for it is the Holy Ghost; and the -_authority_ for our gathering is divine, for it is the Word of God. - -All this is as clear as it is precious, and all we need is the -simplicity of faith to take it in and act upon it. If we begin to -reason about it, we shall be sure to get into darkness; and if we -listen to human opinions, we shall be plunged in hopeless perplexity -between the conflicting claims of christendom's sects and parties. Our -only refuge, our only resource, our only strength, our only comfort, -our only authority, is the precious Word of God. Take away that, and -we have absolutely nothing; give us that, and we want no more. - -This is what makes it all so real and so solid for our souls. Yes, -reader; and so consolatory and tranquilizing too. The truth as to our -assembly is as clear and as simple and as unquestionable as the truth -in reference to our salvation. It is the privilege of all Christians -to be as sure that they are gathered on God's ground, around God's -centre, by God's power, and on God's authority, as that they are -within the blessed circle of God's salvation. - -And then, if we be asked, How can we be certain of being around God's -centre? we reply, Simply by the Word of God. How could Israel of old -be sure as to God's chosen place for their assembly? By His express -commandment. Were they at any loss for guidance? Surely not. His word -was as clear and as distinct as to their place of worship as it was in -reference to every thing else. It left not the slightest ground for -uncertainty. It was so plainly set before them that for any one to -raise a question could only be regarded as willful ignorance or -positive disobedience. - -Now, the question is, Are Christians worse off than Israel in -reference to the great subject of their place of worship, the centre -and ground of their assembly? Are they left in doubt and uncertainty? -Is it an open question? Is it a matter as to which every man is left -to do what is right in his own eyes? Has God given us no positive, -definite instruction on a question so intensely interesting and so -vitally important? Could we imagine for a moment that the One who -graciously condescended to instruct His people of old in matters which -we, in our fancied wisdom, would deem unworthy of notice, would leave -His Church now without any definite guidance as to the ground, centre, -and characteristic features of our worship? Utterly impossible! Every -spiritual mind must reject, with decision and energy, any such idea. - -No, beloved Christian reader; you know it would not be like our -gracious God to deal thus with His heavenly people. True, there is no -such thing now as a particular place to which all Christians are to -betake themselves periodically for worship. There _was_ such a place -for God's earthly people, and there _will be_ such a place for -restored Israel and for all nations by and by. "It shall come to pass -in the last days, that the mountain of the Lord's house shall be -established in the top of the mountains, and shall be exalted above -the hills; and _all nations_ shall flow unto it. And many people shall -go and say, Come ye, and let us go up to the mountain of the Lord, to -the house of the God of Jacob; and He will teach us of His ways, and -we will walk in His paths; for _out of Zion_ shall go forth the law, -and the word of the Lord from Jerusalem." (Is. ii.) And again, "It -shall come to pass, that every one that is left of all the nations -which came against Jerusalem shall even go up from year to year to -worship the King, the Lord of Hosts, and to keep the feast of -tabernacles. And it shall be that whoso will not come up of _all the -families of the earth unto Jerusalem_ to worship the King, the Lord of -Hosts, even upon them shall be no rain." (Zech. xiv. 16, 17.) - -Here are two passages culled, one from the first, and the other from -the last but one of the divinely inspired prophets, both pointing -forward to the glorious time when Jerusalem shall be God's centre for -Israel and for all nations. And we may assert, with all possible -confidence, that the reader will find all the prophets, with one -consent, in full harmony with Isaiah and Zechariah on this profoundly -interesting subject. To apply such passages to the Church, or to -heaven, is to do violence to the clearest and grandest utterances that -ever fell on human ears; it is to confound things heavenly and -earthly, and to give a flat contradiction to the divinely harmonious -voices of prophets and apostles. - -It is needless to multiply quotations. All Scripture goes to prove -that Jerusalem was, and will yet be, God's earthly centre for His -people, and for all nations; but _just now_--that is to say, from the -day of Pentecost, when God the Holy Ghost came down to form the Church -of God, the body of Christ, until the moment when our Lord Jesus -Christ shall come to take His people away out of this world--there is -no place, no city, no sacred locality, no earthly centre, for the -Lord's people. To talk to Christians about holy places, or consecrated -ground, is as thoroughly foreign to them (at least, it ought to be) as -it would have been to talk to a Jew about having his place of worship -in heaven. The idea is wholly out of place, wholly out of character. - -If the reader will turn for a moment to the fourth chapter of John, he -will find, in our Lord's marvelous discourse with the woman of Sychar, -the most blessed teaching on this subject. "The woman saith unto Him, -'Sir, I perceive that Thou art a prophet. Our fathers worshiped in -this mountain, and ye say that in Jerusalem is the place where men -ought to worship.' Jesus saith unto her, 'Woman, believe Me; the hour -cometh, when ye shall neither in this mountain nor yet at Jerusalem -worship the Father. Ye worship ye know not what; we know what we -worship, for salvation is of the Jews. But the hour cometh, and now -is, when the true worshipers shall worship the Father in spirit and in -truth, for the Father _seeketh_ such to worship Him. God is a spirit, -and they that worship Him _must_ worship Him in spirit and in truth.'" -(Ver. 19-24.) - -This passage entirely sets aside the thought of any special place of -worship now. There really is no such thing. "_The Most High dwelleth -not in temples made with hands_; as saith the prophet, 'Heaven is My -throne, and earth is My footstool: what house will ye build Me?' saith -the Lord, 'or what is the place of My rest? Hath not My hand made all -these things?'" (Acts vii. 48-50.) And again, "God that made the -world, and all things therein, seeing that He is Lord of heaven and -earth, _dwelleth not in temples made with hands; neither is worshiped -with men's hands_, as though He needed any thing, seeing He giveth to -all life and breath and all things." (Acts xvii. 24, 25.) - -The teaching of the New Testament, from beginning to end, is clear and -decided as to the subject of worship; and the Christian reader is -solemnly bound to give heed to that teaching, and to seek to -understand, and submit his whole moral being to its authority. There -has ever been, from the very earliest ages of the Church's history, a -strong and fatal tendency to return to Judaism, not only on the -subject of righteousness, but also on that of worship. Christians have -not only been put under the law for life and righteousness, but also -under the Levitical ritual for the order and character of their -worship. We have dealt with the former of these in chapters iv. and v. -of these "Notes," but the latter is hardly less serious in its effect -upon the whole tone and character of Christian life and conduct. - -We have to bear in mind that Satan's great object is, to cast the -Church of God down from her excellency, in reference to her standing, -her walk, and her worship. No sooner was the Church set up on the day -of Pentecost than he commenced his corrupting and undermining process, -and for eighteen long centuries he has carried it on with diabolical -persistency. In the face of these plain passages quoted above, in -reference to the character of worship which the Father is now seeking, -and as to the fact that God does not dwell in temples made with hands, -we have seen, in all ages, the strong tendency to return to the -condition of things under the Mosaic economy. Hence the desire for -great buildings, imposing rituals, sacerdotal orders, choral services, -all of which are in direct opposition to the mind of Christ and to the -plainest teachings of the New Testament. The professing church has -entirely departed from the spirit and authority of the Lord in all -these things; and yet, strange and sad to say, these very things are -continually appealed to as proofs of the wonderful progress of -Christianity. We are told by some of our public teachers and guides -that the blessed apostle Paul had little idea of the grandeur to which -the Church was to attain; but if he could only see one of our -venerable cathedrals, with its lofty aisles and painted windows, and -listen to the peals of the organ and the voices of the choristers, he -would see what an advance had been made upon the upper room at -Jerusalem! - -Ah! reader, be assured, it is all a most thorough delusion. It is true -indeed, the Church has made progress, but it is in the wrong -direction; it is not upward, but downward. It is away from Christ, -away from the Father, away from the Spirit, away from the Word. - -We should like to ask the reader this one question: If the apostle -Paul were to come to London for next Lord's day, where could he find -what he found in Troas eighteen hundred years ago, as recorded in Acts -xx. 7? Where could he find a company of disciples gathered simply by -the Holy Ghost, to the Name of Jesus, to break bread in remembrance of -Him, and to show forth His death till He come? Such was the divine -order then, and such must be the divine order now. We cannot for a -moment believe that the apostle would accept any thing else. He would -look for the divine thing; he would have that or nothing. Now, where -could he find it? where could he go and find the table of his Lord, as -appointed by Himself the same night in which He was betrayed? - -Mark, reader, we are bound to believe that the apostle Paul would -insist upon having the table and the supper of his Lord as he had -received them direct from Himself in the glory, and given them by the -Spirit in the tenth and eleventh chapters of his epistle to the -Corinthians--an epistle addressed to "all that in every place call on -the name of our Lord Jesus Christ, both theirs and ours." We cannot -believe that he would teach God's order in the first century and -accept man's disorder in the nineteenth. Man has no right to tamper -with a divine institution. He has no more authority to alter a single -jot or tittle connected with the Lord's supper than Israel had to -interfere with the order of the passover. - -Now, we repeat the question, and earnestly entreat the reader to -ponder and answer it in the divine presence and in the light of -Scripture,--Where could the apostle find this in London, or any where -else in christendom, on next Lord's day? Where could he go and take -his seat at the table of his Lord, in the midst of a company of -disciples gathered simply on the _ground_ of the one body, to the one -_centre_--the Name of Jesus, by the _power_ of the Holy Ghost, and on -the _authority_ of the Word of God? Where could he find a sphere in -which he could exercise his gifts without human authority, -appointment, or ordination? We ask these questions in order to -exercise the heart and conscience of the reader. We are fully -convinced that there are places here and there where Paul could find -these things carried out, though in weakness and failure, and we -believe the Christian reader is solemnly responsible to find them out. -Alas! alas! they are few and far between, compared with the mass of -Christians meeting otherwise. - -We may perhaps be told that if people knew that it was the apostle -Paul, they would willingly allow him to minister. But then he would -neither seek nor accept their permission, inasmuch as he tells us -plainly, in the first chapter of Galatians, that his ministry was "not -of men, neither by man, but by Jesus Christ, and God the Father, who -raised Him from the dead." - -And not only so, but we may rest assured that the blessed apostle -would insist upon having the Lord's table spread upon the divine -ground of the one body, and he could only consent to eat the Lord's -supper according to its divine order as laid down in the New -Testament. He could not accept for a moment any thing but the divine -reality. He would say, Either that or nothing. He could not admit any -human interference with a divine institution; neither could he accept -any new ground of gathering, or any new principle of organization. He -would repeat his own inspired statements--"There is _one body_ and one -Spirit," and, "We being many, are one bread--_one body_, for we are -all partakers of that one bread." These words apply to "all that in -every place call on the name of Jesus Christ our Lord," and they hold -good in all ages of the Church's existence on earth. - -The reader must be very clear and distinct as to this. God's -principle of gathering and unity must on no account be surrendered. -The moment men begin to organize--to form societies, churches, or -associations, they act in direct opposition to the Word of God, the -mind of Christ, and the present action of the Holy Ghost. Man might as -well set about to form a world as to form a church. It is entirely a -divine work. The Holy Ghost came down on the day of Pentecost to form -_the_ Church of God--_the_ body of Christ, and this is the only -Church--the only body that Scripture recognizes; all else is contrary -to God, even though it may be sanctioned and defended by thousands of -true Christians. - -Let not the reader misunderstand us. We are not speaking of salvation, -of eternal life, or of divine righteousness, but of the true ground of -gathering, the divine principle on which the Lord's table should be -spread and the Lord's supper celebrated. Thousands of the Lord's -beloved people have lived and died in the communion of the church of -Rome; but the church of Rome is not the Church of God, but a horrible -apostasy; and the sacrifice of the mass is not the Lord's supper, but -a marred, mutilated, and miserable invention of the devil. If the -question in the mind of the reader be merely what amount of error he -can sanction without forfeiting his soul's salvation, it is useless to -proceed with the grand and important subject before us. - -But where is the heart that loves Christ that could be content to take -such miserably low ground as this? What would have been thought of an -Israelite of old who could content himself with being a child of -Abraham, and could enjoy his vine and his fig-tree, his flocks and his -herds, but never think of going to worship at the place where Jehovah -had recorded His name? Where was the faithful Jew who did not love -that sacred spot? "Lord, I have loved the habitation of Thine house, -and the place where Thine honor dwelleth." - -And when, by reason of Israel's sin, the national polity was broken -up, and the people were in captivity, we hear the true-hearted exiles -amongst them pouring forth their lament in the following touching and -eloquent strain, "By the rivers of Babylon, there we sat down; yea, -_we wept when we remembered Zion_. We hanged our harps upon the -willows in the midst thereof. For there they that carried us away -captive required of us a song, and they that wasted us required of us -mirth, saying, 'Sing us one of the songs of Zion.' How shall we sing -the Lord's song in a strange land? If I forget thee, O Jerusalem -[God's centre for His earthly people], let my right hand forget her -cunning. If I do not remember thee, let my tongue cleave to the roof -of my mouth; if I prefer not Jerusalem above my chief joy." (Ps. -cxxxvii.) - -And again, in the sixth chapter of Daniel, we find that beloved exile -opening his window three times a day, and praying toward Jerusalem, -although he knew that the lions' den was the penalty. But why insist -upon praying toward Jerusalem? Was it a piece of Jewish superstition? -Nay, it was a magnificent display of divine principle; it was an -unfurling of the divine standard amid the depressing and humiliating -consequences of Israel's folly and sin. True, Jerusalem was in ruins; -but God's thoughts respecting Jerusalem were not in ruins. It was His -centre for His earthly people. "Jerusalem is builded as a city that is -compact together, whither the tribes go up, the tribes of the Lord, -unto the testimony of Israel, to give thanks unto the name of the -Lord. For there are set thrones of judgment, the thrones of the house -of David. Pray for the peace of Jerusalem; they shall prosper that -love thee. Peace be within thy walls, and prosperity within thy -palaces. _For my brethren and companions' sakes_, I will now say, -Peace be within thee. _Because of the house of the Lord our God_ I -will seek thy good." (Ps. cxxii.) - -Jerusalem was the centre for Israel's twelve tribes in days gone by, -and it will be so in the future. To apply the above and similar -passages to the Church of God here or hereafter--on earth or in -heaven, is simply turning things upside down, confounding things -essentially different, and thus doing an incalculable amount of damage -both to Scripture and the souls of men. We must not allow ourselves to -take such unwarrantable liberties with the Word of God. - -Jerusalem was and will be God's earthly centre; but now, the Church of -God should own no centre but the glorious and infinitely precious Name -of Jesus. "Where two or three are gathered together in My name, there -am I in the midst of them." Precious centre! To this alone the New -Testament points, to this alone the Holy Ghost gathers. It matters not -where we are gathered--in Jerusalem or Rome, London, Paris, or Canton. -It is not _where_, but _how_. - -But be it remembered, it must be a divinely real thing. It is of no -possible use to profess to be gathered in, or to, the blessed Name of -Jesus, if we are not really so. The apostle's word as to faith may -apply with equal force to the question of our centre of -gathering.--"What doth it profit, my brethren, though a man _say_" he -is gathered to the Name of Jesus? God deals in moral realities; and -while it is perfectly clear that a man who desires to be true to -Christ cannot possibly consent to own any other centre or any other -ground of gathering but His Name, yet it is quite possible--alas! -alas! how very possible--for people to profess to be on that blessed -and holy ground, while their spirit and conduct, their habits and -ways, their whole course and character, go to prove that they are not -in the power of their profession. - -The apostle said to the Corinthians that he would "know, not the -speech, but the power." A weighty word, most surely, and much needed -at all times, but specially needed in reference to the important -subject now before us. We would lovingly, yet most solemnly, press -upon the conscience of the Christian reader his responsibility to -consider this matter in the holy retirement of the Lord's presence, -and in the light of the New Testament. Let him not set it aside on -the plea of its not being essential. It is in the very highest degree -essential, inasmuch as it concerns the Lord's glory and the -maintenance of His truth. This is the only standard by which to decide -what is essential and what is not. Was it essential for Israel to -gather at the divinely appointed centre? Was it left an open question? -Might every man choose a centre for himself? Let the answer be weighed -in the light of Deuteronomy xiv. It was absolutely essential that the -Israel of God should assemble around the centre of the God of Israel. -This is unquestionable. Woe be to the man who presumed to turn his -back on the place where Jehovah had set His Name. He would very -speedily have been taught his mistake. And if this was true for God's -earthly people, is it not equally true for the Church and the -individual Christian? Assuredly it is. We are bound, by the very -highest and most sacred obligations, to refuse every _ground_ of -gathering but the one body, every _centre_ of gathering but the Name -of Jesus, every _power_ of gathering but the Holy Ghost, every -_authority_ of gathering but the Word of God. May all the Lord's -beloved people every where be led to consider these things, in the -fear and love of His holy name. - -We shall now close this section by quoting the last paragraph of our -chapter, in which we shall find some valuable practical teaching. - -"At the end of three years, thou shalt bring forth all the tithe of -thine increase the same year, and shalt lay it up within thy gates; -and the Levite, (because he hath no part nor inheritance with thee,) -and the stranger, and the fatherless, and the widow, which are within -thy gates, _shall come_, and _shall eat_ and _be satisfied;_ that the -Lord thy God may bless thee in all the work of thine hand which thou -doest." - -Here we have a lovely home-scene, a most touching display of the -divine character, a beautiful outshining of the grace and kindness of -the God of Israel. It does the heart good to breathe the fragrant air -of such a passage as this. It stands in vivid and striking contrast -with the cold selfishness of the scene around us. God would teach His -people to think of and care for all who were in need. The tithe -belonged to Him, but He would give them the rare and exquisite -privilege of devoting it to the blessed object of making hearts glad. - -There is peculiar sweetness in the words, "shall come"--"shall -eat"--"and be satisfied." So like our own ever-gracious God! He -delights to meet the need of all. He opens His hand, and satisfies the -desire of every living thing. And not only so, but it is His joy to -make His people the channel through which the grace, the kindness, and -the sympathy of His heart may flow forth to all. How precious is this! -What a privilege to be God's almoners--the dispensers of His -bounty--the exponents of His goodness! Would that we entered more -fully into the deep blessedness of all this! May we breathe more the -atmosphere of the divine presence, and then we shall more faithfully -reflect the divine character. - -As the deeply interesting and practical subject presented in verses 28 -and 29 will come before us in another connection in our study of -chapter xxvi, we shall not dwell further upon it here. - - - - -CHAPTER XV. - - -"At the end of every seven years thou shalt make a release. And this -is the manner of the release: Every creditor that lendeth aught unto -his neighbor shall release it; he shall not exact it of his neighbor, -or of his brother, _because it is called the Lord's release_. Of a -foreigner thou mayest exact it again; but that which is thine with thy -brother thine hand shall release, save when there shall be no poor -among you; for the Lord shall greatly bless thee in the land which the -Lord thy God giveth thee for an inheritance to possess it: only if -thou carefully hearken unto the voice of the Lord thy God, to observe -to do all these commandments which I command thee this day. For the -Lord thy God blesseth thee, as He promised thee; and thou shalt lend -unto many nations, but thou shalt not borrow; and thou shalt reign -over many nations, but they shall not reign over thee." (Ver. 1-6.) - -It is truly edifying to mark the way in which the God of Israel was -ever seeking to draw the hearts of His people to Himself by means of -the various sacrifices, solemnities, and institutions of the Levitical -ceremonial. There was the morning and evening lamb every _day_, there -was the holy Sabbath every _week,_ there was the new moon every -_month_, there was the passover every _year_, there was the tithing -every _three years_, there was the release every _seven years_, and -there was the jubilee every _fifty years_. - -All this is full of deepest interest. It tells its own sweet tale, and -teaches its own precious lesson to the heart. The morning and evening -lamb, as we know, pointed ever to "the Lamb of God, which taketh away -the sin of the world;" the Sabbath was the lovely type of the rest -that remaineth to the people of God; the new moon beautifully -prefigured the time when restored Israel shall reflect back the beams -of the Sun of Righteousness upon the nations; the passover was the -standing memorial of the nation's deliverance from Egyptian bondage; -the year of tithing set forth the fact of Jehovah's proprietorship of -the land, as also the lovely way in which His rents were to be -expended in meeting the need of His workmen and of His poor; the -sabbatic year gave promise of a bright time when all debts would be -canceled, all loans disposed of, all burdens removed; and finally, the -jubilee was the magnificent type of the times of the restitution of -all things, when the captive shall be set free, when the exile shall -return to his long-lost home and inheritance, and when the land of -Israel and the whole earth shall rejoice beneath the beneficent -government of the Son of David. - -Now, in all these lovely institutions we notice two prominent -characteristic features, namely, glory to God, and blessing to man. -These two things are linked together by a divine and everlasting bond. -God has so ordained that His full glory and the creature's full -blessing should be indissolubly bound up together. This is deep joy to -the heart, and it helps us to understand more fully the force and -beauty of that familiar sentence--"We rejoice in hope of the glory of -God." When that glory shines forth in its full lustre, then, -assuredly, human blessedness, rest, and felicity shall reach their -full and eternal consummation. - -We see a lovely pledge and foreshadowing of all this in the seventh -year. It was "the Lord's release," and therefore its blessed influence -was to be felt by every poor debtor from Dan to Beersheba. Jehovah -would grant unto His people the high and holy privilege of having -fellowship with Him in causing the debtor's heart to sing for joy. He -would teach them, if they would only learn, the deep blessedness of -frankly forgiving all. This is what He Himself delights in, blessed -forever be His great and glorious name. - -But, alas! the poor human heart is not up to this lovely mark. It is -not fully prepared to tread this heavenly road. It is sadly cramped -and hindered, by a low and miserable selfishness, in grasping and -carrying out the divine principle of grace. It is not quite at home in -this heavenly atmosphere; it is but ill-prepared for being the vessel -and channel of that royal grace which shines so brightly in all the -ways of God. This will only too fully account for the cautionary -clauses of the following passage. "If there be among you a poor man of -one of thy brethren within any of thy gates, in thy land, which the -Lord thy God giveth thee, _thou shalt not harden thine heart, nor shut -thine hand_ from thy poor brother; but thou shalt _open thine hand -wide_ unto him, and surely lend him sufficient for his need, in that -which he wanteth. Beware that there be not a thought _in thy wicked -heart_, saying, The seventh year, the year of release, is at hand; and -_thine eye be evil_ against thy poor brother, and thou _givest_ him -naught; and he cry unto the Lord against thee, and it be sin unto -thee. _Thou shalt surely give him_, and thine heart shall not be -grieved when thou givest unto him; because that for this thing the -Lord thy God shall bless thee in all thy works, and in all that thou -puttest thine hand unto. For the poor shall never cease out of thy -land; therefore I command thee, saying, _Thou shalt open thine hand -wide_ unto thy brother, to thy poor, and to thy needy, in thy land." -(Ver. 7-11.) - -Here the deep springs of the poor selfish heart are discovered and -judged. There is nothing like grace for making manifest the hidden -roots of evil in human nature. Man must be renewed in the very deepest -springs of his moral being ere he can be the vehicle of divine love; -and even those who are thus through grace renewed, have to watch -continually against the hideous forms of selfishness in which our -fallen nature clothes itself. Nothing but grace can keep the heart -open wide to every form of human need. We must abide hard by the -fountain of heavenly love if we would be channels of blessing in the -midst of a scene of misery and desolation like that in which our lot -is cast. - -How lovely are those words, "Thou shalt open thine hand wide"! They -breathe the very air of heaven. An open heart and a wide hand are like -God. "The Lord loveth a cheerful giver," because that is precisely -what He is Himself. "He giveth to all liberally, and upbraideth not." -And He would grant unto us the rare and most exquisite privilege of -being imitators of Him. Marvelous grace! The very thought of it fills -the heart with wonder, love, and praise. We are not only saved by -grace, but we stand in grace, live under the blessed reign of grace, -breathe the very atmosphere of grace, and are called to be the living -exponents of grace, not only to our brethren, but to the whole human -family. "As we therefore have opportunity, let us do good unto all, -especially unto them which are of the household of faith." - -Christian reader, let us diligently apply our hearts to all this -divine instruction. It is most precious: but its real preciousness can -only be tasted in the practical carrying out of it. We are surrounded -by ten thousand forms of human misery, human sorrow, human need. There -are broken hearts, crushed spirits, desolate homes, around us on every -side. The widow, the orphan, and the stranger meet us daily in our -walks. How do we carry ourselves in reference to all these? Are we -hardening our hearts and closing our hands against them? or are we -seeking to act in the lovely spirit of "the Lord's release"? We must -bear in mind that we are called to be reflectors of the divine nature -and character--to be direct channels of communication between our -Father's loving heart and every form of human need. We are not to live -for ourselves; to do so is a most miserable denial of every feature -and principle of that morally glorious Christianity which we profess. -It is our high and holy privilege, yea, it is our special mission, to -shed around us the blessed light of that heaven to which we belong. -Wherever we are--in the family, in the field, in the mart or the -manufactory, in the shop or in the counting-house, all who come in -contact with us should see the grace of Jesus shining out in our ways, -our words, our very looks. And then, if any object of need come before -us, if we can do nothing more, we should drop a soothing word into the -ear, or shed a tear or heave a sigh of genuine, heart-felt sympathy. - -Reader, is it thus with us? Are we so living near the fountain of -divine love, and so breathing the very air of heaven, that the blessed -fragrance of these things shall be diffused around us? or are we -displaying the odious selfishness of nature, the unholy tempers and -dispositions of our fallen and corrupt humanity? What an unsightly -object is a selfish Christian! He is a standing contradiction, a -living, moving lie. The Christianity which he professes throws into -dark and terrible relief the unholy selfishness which governs his -heart and comes out in his life. - -The Lord grant that all who profess and call themselves Christians may -so carry themselves, in daily life, as to be an unblotted epistle of -Christ, known and read of all men. In this way, infidelity will, at -least, be deprived of one of its weightiest arguments, its gravest -objections. Nothing affords a stronger plea to the infidel than the -inconsistent lives of professing Christians. - -Not that such a plea will stand for a moment, or even be urged, before -the judgment-seat of Christ, inasmuch as each one who has within his -reach a copy of the holy Scriptures will be judged by the light of -those Scriptures, even though there were not a single consistent -Christian on the face of the earth. Nevertheless, Christians are -solemnly responsible to let their light so shine before men that they -may see their good works and glorify our Father in heaven. We are -solemnly bound to exhibit and illustrate in daily life the heavenly -principles unfolded in the Word of God. We should leave the infidel -without a shred of a plea or an argument; we are responsible so to do. - -May we lay these things to heart, and then we shall have occasion to -bless God for our meditation on the delightful institution of "the -Lord's release." - -We shall now quote for the reader the touching and beautiful -institution in reference to the Hebrew servant. We increasingly feel -the importance of giving the veritable language of the Holy Ghost; for -albeit it may be said that the reader has his Bible to refer to, yet -we know, as a fact, that when passages of Scripture are referred to, -there is, in many cases, a reluctance to lay down the volume which we -hold in our hand in order to read the reference. And beside, there is -nothing like the Word of God; and as to any remarks which we may -offer, their object is simply to help the beloved Christian reader to -understand and appreciate the scriptures which we quote. - -"If thy brother, a Hebrew man, or a Hebrew woman, be sold unto thee, -and serve thee six years, then in the seventh year thou shalt let him -go free from thee. And when thou sendest him out free from thee, thou -shalt not let him go away empty; _thou shalt furnish him liberally_ -out of thy flock, and out of thy floor, and out of thy wine-press; of -that wherewith the Lord thy God hath blessed thee thou shalt give unto -him." - -How perfectly beautiful! how like our own ever-gracious God is all -this! He would not have the brother go away empty. Liberty and poverty -would not be in moral harmony. The brother was to be sent on his way -free and full, emancipated and endowed, not only with his liberty, but -with a liberal fortune to start with. - -Truly, this is divine. We do not want to be told the school where such -exquisite ethics are taught. They have the very ring of heaven about -them; they emit the fragrant odor of the very paradise of God. Is it -not in this way that our God has dealt with us? All praise to His -glorious name! He has not only given us life and liberty, but He has -furnished us liberally with all we can possibly want for time and -eternity. He has opened the exhaustless treasury of heaven for us; -yea, He has given the Son of His bosom for us and to us--_for_ us, to -_save_; _to_ us, to _satisfy_. He has given us all things that pertain -to life and godliness; all that pertains to the life that now is, and -to that which is to come, is fully and perfectly secured by our -Father's liberal hand. - -And is it not deeply affecting to mark how the heart of God expresses -itself in the style in which the Hebrew servant was to be treated? -"Thou shalt furnish him _liberally_." Not grudgingly, or of necessity. -It was to be done in a manner worthy of God. The actings of His people -are to be the reflection of Himself. We are called to the high and -holy dignity of being His moral representatives. It is marvelous; but -thus it is, through His infinite grace. He has not only delivered us -from the flames of an everlasting hell, but He calls us to act for -Him, and to be like Him, in the midst of a world that crucified His -Son. And not only has He conferred this lofty dignity upon us, but He -has endowed us with a princely fortune to support it. The -inexhaustible resources of heaven are at our disposal. "All things are -ours," through His infinite grace. Oh that we may more fully realize -our privileges, and thus more faithfully discharge our holy -responsibilities! - -At verse 15 of our chapter, we have a very touching motive presented -to the heart of the people, one eminently calculated to stir their -affections and sympathies. "And thou shalt remember that thou wast a -bondman in the land of Egypt, and the Lord thy God redeemed thee; -_therefore_ I command thee this thing to-day." The remembrance of -Jehovah's grace in redeeming them out of Egypt was to be the -ever-abiding and all-powerful motive-spring of their actings toward -the poor brother. This is a never-failing principle, and nothing lower -than this will ever stand. If we look for our motive-springs any where -but in God Himself, and in His dealings with us, we shall soon break -down in our practical career. It is only as we keep before our hearts -the marvelous grace of God displayed toward us in the redemption which -is in Christ Jesus that we shall be able to pursue a course of true, -active benevolence, whether toward our brethren or those outside. Mere -kindly feelings, bubbling up in our own hearts, or drawn out by the -sorrows and distresses and necessities of others, will prove -evanescent. It is only in the living God Himself we can find perennial -springs. - -At verse 16, a case is contemplated in which a servant might prefer -remaining with his master. "And it shall be, if he say unto thee, I -will not go away from thee, because he loveth thee and thine house, -because he is well with thee, then thou shalt take an awl, and thrust -it through his ear unto the door, and he shall be thy servant -forever." - -In comparing this passage with Exodus xxi. 1-6, we observe a marked -difference arising, as we might expect, from the distinctive character -of each book. In Exodus, the _typical_ feature is prominent; in -Deuteronomy, the _moral_. Hence, in the latter, the inspired writer -omits all about the wife and the children, as foreign to his purpose -here, though so essential to the beauty and perfectness of the type in -Exodus xxi. We merely notice this as one of the many striking proofs -that Deuteronomy is very far indeed from being a barren repetition of -its predecessors. There is neither repetition on the one hand, nor -contradiction on the other, but lovely variety in perfect accordance -with the divine object and scope of each book. So much for the -contemptible shallowness and ignorance of those infidel writers who -have had the impious temerity to level their shafts at this -magnificent portion of the oracles of God. - -In our chapter, then, we have the moral aspect of this interesting -institution. The servant loved his master, and was happy with him. He -preferred perpetual slavery and the mark thereof with a master whom he -loved, to liberty and a liberal portion away from him. This, of -course, would argue well for both parties. It is ever a good sign for -both master and servant when the connection is of long standing. -Perpetual changing may, as a general rule, be taken as a proof of -moral wrong somewhere. No doubt there are exceptions; and not only so, -but in the relation of master and servant, as in every thing else, -there are two sides to be considered. For instance, we have to -consider whether the master is perpetually changing his servants, or -the servant perpetually changing his masters. In the former case, -appearances would tell against the master; in the latter, against the -servant. - -The fact is, we have all to judge ourselves in this matter. Those of -us who are masters have to consider how far we really seek the -comfort, happiness, and solid profit of our servants. We should bear -in mind that we have very much more to think of, in reference to our -servants, than the amount of work we can get out of them. Even upon -the low-level principle of "live and let live," we are bound to seek, -in every possible way, to make our servants happy and comfortable; to -make them feel that they have a home under our roof; that we are not -content merely with the labor of their hands, but that we want the -love of their hearts. We remember once asking the head of a very large -establishment, "How many _hearts_ do you employ?" He shook his head, -and owned, with real sorrow, how little heart there is in the relation -of master and servant. Hence the common, heartless phrase of -"employing _hands_." - -But the Christian master is called to stand upon a higher level -altogether; he is privileged to be an imitator of his Master--Christ. -The remembrance of this will regulate all his actings toward the -servant; it will lead him to study, with ever-deepening interest and -solid profit, his divine model, in order to reproduce Him in all the -practical details of daily life. - -So also in reference to the Christian servant, in his position and -line of action. He, as well as the master, has to study the great -example set before him in the path and ministry of the only true -Servant that ever trod this earth. He is called to walk in His -blessed footsteps, to drink into His spirit, to study His Word. It is -not a little remarkable that the Holy Ghost has devoted more attention -to the instruction of servants than to all the other relationships put -together. This the reader can see at a glance, in the epistles to the -Ephesians, Colossians, and Titus. The Christian servant can adorn the -doctrine of God our Saviour by not purloining and not answering again. -He can serve the Lord Christ in the most common-place duties of -domestic life just as effectually as the man who is called to address -thousands on the grand realities of eternity. - -Thus, when both master and servant are mutually governed by heavenly -principles, both seeking to serve and glorify the one Lord, they will -get on happily together. The master will not be severe, arbitrary, and -exacting; and the servant will not be self-seeking, heady, and -high-minded: each will contribute, by the faithful discharge of their -relative duties, to the comfort and happiness of the other, and to the -peace and happiness of the whole domestic circle. Would that it were -more after this heavenly fashion in every Christian household on the -face of the earth! Then indeed would the truth of God be vindicated, -His Word honored, and His name glorified in our domestic relations and -practical ways. - -In verse 18, we have an admonitory word which reveals to us, very -faithfully, but with great delicacy, a moral root in the poor human -heart. "It shall not seem hard unto thee when thou sendest him away -free from thee, for he has been worth a double hired servant to thee -in serving thee six years, and the Lord thy God shall bless thee in -all that thou doest." - -This is very affecting. Only think of the most high God condescending -to stand before the human heart--the heart of a master, to plead the -cause of a poor servant, and set forth his claims! It is as if He were -asking a favor for Himself. He leaves nothing unsaid in order to -strengthen the case; He reminds the master of the value of six years' -service, and encourages him by the promise of enlarged blessing as a -reward for his generous acting. It is perfectly beautiful. The Lord -would not only have the generous thing done, but done in such a way as -to gladden the heart of the one to whom it was done; He thinks not -only of the _substance_ of an action, but also of the _style_. We may, -at times, brace ourselves up to the business of doing a kindness; we -do it as a matter of duty, and all the while it may "_seem hard_" that -we should have to do it; thus the act will be robbed of all its -charms. It is the generous heart that adorns the generous act. We -should so do a kindness as to assure the recipient that our own heart -is made glad by the act. This is the divine way: "When they had -nothing to pay, he _frankly_ forgave them both."--"It is meet that -_we_ should make merry, and be glad."--"There is joy in heaven over -one sinner that repenteth." Oh, to be a brighter reflection of the -precious grace of our Father's heart! - -Ere closing our remarks on this deeply interesting chapter, we shall -quote for the reader its last paragraph. "All the firstling males -that come of thy herd and of thy flock thou shalt sanctify unto the -Lord thy God; thou shalt do no work with the firstling of thy bullock, -nor shear the firstling of thy sheep; thou shalt eat it before the -Lord thy God year by year _in the place which the Lord shall choose_, -thou and thy household. And if there be any blemish therein, as if it -be lame, or blind, or have any ill blemish, thou shalt not sacrifice -it unto the Lord thy God. Thou shalt eat it within thy gates, the -unclean and the clean person shall eat it alike, as the roebuck, and -as the hart. Only thou shalt not eat the blood thereof; thou shalt -pour it upon the ground as water." (Ver. 19-23.) - -Only that which was perfect was to be offered to God. The first-born, -unblemished male, the apt figure of the spotless Lamb of God, offered -upon the cross for us, the imperishable foundation of our peace, and -the precious food of our souls, in the presence of God. This was the -divine thing,--the assembly gathered together around the divine -centre, feasting in the presence of God on that which was the -appointed type of Christ, who is at once our sacrifice, our centre, -and our feast. Eternal and universal homage to His most precious and -glorious Name! - - - - -CHAPTER XVI - - -We now approach one of the most profound and comprehensive sections of -the book of Deuteronomy, in which the inspired writer presents to our -view what we may call the three great cardinal feasts of the Jewish -year, namely, the passover, Pentecost, and tabernacles; or, -redemption, the Holy Ghost, and the glory. We have here a more -condensed view of those lovely institutions than that given in -Leviticus xxiii, where we have, if we count the Sabbath, eight feasts; -but if we view the Sabbath as distinct, and having its own special -place as the type of God's own eternal rest, then there are seven -feasts, namely, the passover, the feast of unleavened bread, the feast -of first-fruits, Pentecost, trumpets, the day of atonement, and -tabernacles. - -Such is the order of feasts in the book of Leviticus, which, as we -have ventured to remark in our studies on that most marvelous book, -may be called "_The priest's_ guide-book." But in Deuteronomy, which -is pre-eminently _the people's_ book, we have less of ceremonial -detail, and the lawgiver confines himself to those great moral and -national landmarks which, in the very simplest manner, as adapted to -the people, present the past, the present, and the future. - -"Observe the month of Abib, and keep the passover unto the Lord thy -God; for in the month of Abib the Lord thy God brought thee forth out -of Egypt by night. Thou shalt therefore sacrifice the passover unto -the Lord thy God, of the flock and the herd, _in the place which the -Lord shall choose to place His name there_. Thou shalt eat no leavened -bread with it; seven days shalt thou eat unleavened bread therewith, -even _the bread of affliction_; for thou camest forth out of the land -of Egypt in haste: that thou mayest remember the day when thou camest -forth out of the land of Egypt all the days of thy life. And there -shall be no leavened bread seen with thee in all thy coasts seven -days; neither shall there any thing of the flesh, which thou -sacrificedst the first day at even, remain all night until the -morning. Thou mayest not sacrifice the passover within any of thy -gates which the Lord thy God giveth thee"--as if it were a matter of -no importance where, provided the feast were kept--"_but at the place -which the Lord thy God shall choose to place His name in, there_ [and -no where else,] thou shalt sacrifice the passover at even, at the -going down of the sun, at the season that thou camest forth out of -Egypt. And thou shalt roast and eat it _in the place which the Lord -thy God shall choose_; and thou shalt turn in the morning, and go unto -thy tents. Six days thou shalt eat unleavened bread; and on the -seventh day shall be a solemn assembly to the Lord thy God; thou shalt -do no work therein." (Ver. 1-8.) - -Having, in our "Notes on Exodus," gone somewhat fully into the great -leading principles of this foundation-feast, we must refer the reader -to that volume if he desires to study the subject. But there are -certain features peculiar to Deuteronomy to which we feel it our duty -to call his special attention; and, in the first place, we have to -notice the remarkable emphasis laid upon "the place" where the feast -was to be kept. This is full of interest and practical moment. The -people were not to choose for themselves. It might, according to human -thinking, appear a very small matter how or where the feast was kept, -provided it was kept at all. But, be it carefully noted and deeply -pondered by the reader, human thinking had nothing whatever to do in -the matter; it was divine thinking and divine authority altogether. -God had a right to prescribe and definitively settle where He would -meet His people; and this He does in the most distinct and emphatic -manner, in the above passage, where, three times over, He inserts the -weighty clause, "In the place which the Lord thy God shall choose." - -Is this vain repetition? Let no one dare to think, much less to assert -it. It is most necessary emphasis. Why most necessary? Because of our -ignorance, our indifference, and our willfulness. God, in His infinite -goodness, takes special pains to impress upon the heart, the -conscience, and the understanding of His people that He would have one -place in particular where the memorable and most significant feast of -the passover was to be kept. - -And be it remarked that it is only in Deuteronomy that the _place_ of -celebration is insisted upon. We have nothing about it in Exodus, -because there it was kept _in Egypt_; we have nothing about it in -Numbers, because there it was kept _in the wilderness_; but in -Deuteronomy it is authoritatively and definitively settled, because -there we have the instructions for _the land_. Another striking proof -that Deuteronomy is very far indeed from being a barren repetition of -its predecessors. - -The all-important point in reference to "the place," so prominently -and so peremptorily insisted upon in all the three great solemnities -recorded in our chapter, is this: God would gather His beloved people -around Himself, that they might feast together in His presence, that -He might rejoice in them and they in Him and in one another. All this -could only be in the one special place of divine appointment. All who -desired to meet Jehovah and to meet His people--all who desired -worship and communion according to God, would thankfully betake -themselves to the divinely appointed centre. Self-will might say, Can -we not keep the feast in the bosom of our families? What need is there -of a long journey? Surely if the heart is right, it cannot matter much -as to the place. To all this we reply that the clearest, finest, and -best proof of the heart being right would be found in the simple, -earnest desire to do the will of God. It was quite sufficient for -every one who loved and feared God that He had appointed a place where -He would meet His people; there they would be found, and no where -else. His presence it was that could alone impart joy, comfort, -strength, and blessing to all their great national reunions. It was -not the mere fact of a large number of people gathering together, -three times a year, to feast and rejoice together; this might minister -to human pride, self-complacency, and excitement. But to flock -together to meet Jehovah, to assemble in His blessed presence, to own -the place where He had recorded His Name, this would be the deep joy -of every truly loyal heart throughout the twelve tribes of Israel. For -any one _willfully_ to abide at home, or to go any where else than to -the one divinely appointed place, would not only be to neglect and -insult Jehovah, but actually to rebel against His supreme authority. - -And now, having briefly spoken of the _place_, we may, for a moment, -glance at the _mode_ of celebration. This, too, is, as we might -expect, quite characteristic of our book. The leading feature here is -"the unleavened bread." But the reader will specially note the -interesting fact that this bread is styled "_The bread of -affliction_." Now, what is the meaning of this? We all understand that -unleavened bread is the type of that holiness of heart and life so -absolutely essential to the enjoyment of true communion with God. We -are not saved _by_ personal holiness, but, thank God, we are saved -_to_ it. It is not the ground of our salvation, but it is an essential -element in our communion. _Allowed leaven is the death-blow to -communion and worship._ - -We must never, for one moment, lose sight of this great cardinal -principle in that life of personal holiness and practical godliness -which, as redeemed by the blood of the Lamb, we are called, bound, and -privileged to live from day to day, in the midst of the scenes and -circumstances through which we are journeying home to our eternal rest -in the heavens. To speak of communion and worship while living in -known sin is the melancholy proof that we know nothing of either the -one or the other. In order to enjoy communion with God or the -communion of saints, and in order to worship God in spirit and in -truth, we must be living a life of personal holiness, a life of -separation from all known evil. To take our place in the assembly of -God's people, and appear to take part in the holy fellowship and -worship pertaining thereto, while living in secret sin, or allowing -evil in others, is to defile the assembly, grieve the Holy Ghost, sin -against Christ, and bring down upon us the judgment of God, who is -_now_ judging His house and chastening His children in order that they -may not ultimately be condemned with the world. - -All this is most solemn, and calls for the earnest attention of all -who really desire to walk with God and serve Him with reverence and -godly fear. It is one thing to have the doctrine of the type in the -region of our understanding, and another thing altogether to have its -great moral lesson engraved on the heart and worked out in the life. -May all who profess to have the blood of the Lamb sprinkled on their -conscience seek to keep the feast of unleavened bread. "Know ye not -that a little leaven leaveneth the whole lump? Purge out therefore -the old leaven, that ye may be a new lump, as ye are unleavened. For -even Christ our passover is sacrificed for us; therefore let us keep -the feast, not with old leaven, neither with the leaven of malice and -wickedness, but with the unleavened bread of sincerity and truth." (1 -Cor. v. 6-8.) - -But what are we to understand by "the bread of affliction"? Should we -not rather look for joy, praise, and triumph in connection with a -feast in memory of deliverance from Egyptian bondage and misery? No -doubt there is very deep and real joy, thankfulness, and praise in -realizing the blessed truth of our full deliverance from our former -condition, with all its accompaniments and all its consequences; but -it is very plain that these were not the prominent features of the -paschal feast--indeed, they are not even named. We have "the bread of -affliction," but not a word about joy, praise, or triumph. - -Now, why is this? what great moral lesson is conveyed to our hearts by -the bread of affliction? We believe it sets before us those deep -exercises of heart which the Holy Ghost produces by bringing -powerfully before us what it cost our adorable Lord and Saviour to -deliver us from our sins and from the judgment which those sins -deserved. Those exercises are also typified by the "bitter herbs" of -Exodus xii, and they are illustrated again and again in the history of -God's people of old, who were led, under the powerful action of the -Word and Spirit of God, to chasten themselves and "afflict their -souls" in the divine presence. - -And be it remembered that there is not a tinge of the legal element or -of unbelief in these holy exercises--far from it. When an Israelite -partook of the bread of affliction, with the roasted flesh of the -passover, did it express a doubt or a fear as to his full deliverance? -Impossible! How could it? He was in the land; he was gathered to God's -own centre--His own very presence. How could he, then, doubt his full -and final deliverance from the land of Egypt? The thought is simply -absurd. - -But although he had no doubts or fears as to his deliverance, yet had -he to eat the bread of affliction; it was an essential element in his -paschal feast, "For thou camest forth out of the land of Egypt _in -haste_, that thou mayest remember the day when thou camest forth out -of the land of Egypt _all the days of thy life_." - -This was very deep and real work. They were never to forget their -exodus out of Egypt, but to keep up the remembrance of it, in the -promised land, throughout all generations. They were to commemorate -their deliverance by a feast emblematical of those holy exercises -which ever characterize true, practical, Christian piety. - -We would very earnestly commend to the serious attention of the -Christian reader the whole line of truth indicated by "the bread of -affliction." We believe it is much needed by those who profess great -familiarity with what are called the doctrines of grace. There is -very great danger, especially to young professors, while seeking to -avoid legality and bondage, of running into the opposite extreme of -levity--a most terrible snare. Aged and experienced Christians are not -so liable to fall into this sad evil; it is the young amongst us who -so need to be most solemnly warned against it. They hear, it may be, a -great deal about salvation by grace, justification by faith, -deliverance from the law, and all the peculiar privileges of the -Christian position. - -Now, we need hardly say that all these are of cardinal importance; and -it would be utterly impossible for any one to hear too much about -them. Would they were more spoken about, written about, and preached -about! Thousands of the Lord's beloved people spend all their days in -darkness, doubt, and legal bondage, through ignorance of those great -foundation-truths. - -But while all this is perfectly true, there are, on the other hand, -many--alas! too many--who have a merely intellectual familiarity with -the principles of grace, but (if we are to judge from their habits and -manners, their style and deportment--the only way we have of judging) -who know but little of the sanctifying power of those great -principles--their power in the heart and in the life. - -Now, to speak according to the teaching of the paschal feast, it would -not have been according to the mind of God for any one to attempt to -keep that feast without the unleavened bread, even the bread of -affliction. Such a thing would not have been tolerated in Israel of -old. It was an absolutely essential ingredient. And so, we may rest -assured, it is an integral part of that feast which we, as Christians, -are exhorted to keep, to cultivate personal holiness and that -condition of soul which is so aptly expressed by the "bitter herbs" of -Exodus xii. or the Deuteronomic ingredient--"the bread of affliction," -which latter would seem to be the permanent figure for the land. - -In a word, then, we believe there is a deep and urgent need amongst us -of those spiritual feelings and affections, those profound exercises -of soul, which the Holy Ghost would produce by unfolding to our hearts -the sufferings of Christ--what it cost Him to put our sins away--what -He endured for us when passing under the billows and waves of God's -righteous wrath against our sins. We are sadly lacking--if one may be -permitted to speak for others--in that deep contrition of heart which -flows from spiritual occupation with the sufferings and death of our -precious Saviour. It is one thing to have the blood of Christ -sprinkled on the conscience, and another thing to have the death of -Christ brought home, in a spiritual way, to the heart, and the cross -of Christ applied, in a practical way, to our whole course and -character. - -How is it that we can so lightly commit sin, in thought, word, and -deed? how is it that there is so much levity, so much unsubduedness, -so much self-indulgence, so much carnal ease, so much that is merely -frothy and superficial? Is it not because that ingredient typified by -"the bread of affliction" is lacking in our feast? We cannot doubt it. -We fear there is a very deplorable lack of depth and seriousness in -our Christianity. There is too much flippant discussion of the -profound mysteries of the Christian faith, too much head-knowledge -without the inward power. - -All this demands the serious attention of the reader. We cannot shake -off the impression that not a little of this melancholy condition of -things is but too justly traceable to a certain style of preaching the -gospel, adopted, no doubt, with the very best intentions, but none the -less pernicious in its moral effects. It is all right to preach a -simple gospel. It cannot, by any possibility, be put more simply than -God the Holy Ghost has given it to us in Scripture. - -All this is fully admitted; but, at the same time, we are persuaded -there is a very serious defect in the preaching of which we speak. -There is a want of spiritual depth, a lack of holy seriousness. In the -effort to counteract legality, there is that which tends to levity. -Now, while legality is a great evil, levity is much greater. We must -guard against both. We believe grace is the remedy for the former, -truth for the latter; but spiritual wisdom is needed to enable us -rightly to adjust and apply these two. If we find a soul deeply -exercised under the powerful action of truth, thoroughly plowed up by -the mighty ministry of the Holy Ghost, we should pour in the deep -consolation of the pure and precious grace of God, as set forth in -the divinely efficacious sacrifice of Christ. This is the divine -remedy for a broken heart, a contrite spirit, a convicted conscience. -When the deep furrow has been made by the spiritual plowshare, we have -only to cast in the incorruptible seed of the gospel of God, in the -assurance that it will take root, and bring forth fruit in due season. - -But, on the other hand, if we find a person going on in a light, airy, -unbroken condition, using very high-flown language about grace, -talking loudly against legality, and seeking, in a merely human way, -to set forth an easy way of being saved, we consider this to be a case -calling for a very solemn application of _truth_ to the heart and -conscience. - -Now, we greatly fear there is a vast amount of this last named element -abroad in the professing church. To speak according to the language of -our type, there is a tendency to separate the passover from the feast -of unleavened bread--to rest in the fact of being delivered from -judgment and forget the _roasted_ lamb, the bread of _holiness_, and -the bread of _affliction_. In reality, they never can be separated, -inasmuch as God has bound them together; and hence we do not believe -that any soul can be really in the enjoyment of the precious truth -that "Christ our passover is sacrificed for us," who is not seeking to -"keep the feast." When the Holy Spirit unfolds to our hearts something -of the deep blessedness, preciousness, and efficacy of the death of -our Lord Jesus Christ, He leads us to meditate upon the soul-subduing -mystery of His sufferings--to ponder in our hearts all that He passed -through for us, all that it cost Him to save us from the eternal -consequences of that which we, alas! so often lightly commit. - -Now, this is very deep and holy work, and leads the soul into those -exercises which correspond with "the bread of affliction" in the feast -of unleavened bread. There is a wide difference between the feelings -produced by dwelling upon our sins and those which flow from dwelling -upon the sufferings of Christ to put those sins away. - -True, we can never forget our sins, never forget the hole of the pit -from whence we were digged; but it is one thing to dwell upon the pit, -and another and a deeper thing altogether to dwell upon the grace that -digged us out of it, and what it cost our precious Saviour to do it. -It is this latter we so much need to keep continually in the -remembrance of the thoughts of our hearts. We are so terribly -volatile, so ready to forget. - -We need to look very earnestly to God to enable us to enter more -deeply and practically into the sufferings of Christ, and into the -application of the cross to all that in us which is contrary to Him. -This will impart depth of tone, tenderness of spirit, an intense -breathing after holiness of heart and life, practical separation from -the world, in its every phase, a holy subduedness, jealous -watchfulness over ourselves, our thoughts, our words, our ways, our -whole deportment in daily life. In a word, it would lead to a totally -different type of Christianity from what we see around us, and what, -alas! we exhibit in our own personal history. May the Spirit of God -graciously unfold to our hearts, by His own direct and powerful -ministry, more and more of what is meant by "the _roasted_ lamb," the -"_unleavened_ bread," and "the bread of _affliction_."[15] - - [15] For further remarks on the passover and the feast of unleavened - bread, the reader is referred to Exodus xii. and Numbers ix. Specially - in the latter--the connection between the passover and the Lord's - supper. This is a point of deepest interest and immense practical - importance. The passover looked forward to the death of Christ; the - Lord's supper looks back to it. What the former was to a faithful - Israelite, the latter is to the Church. If this were more fully seen, - it would greatly tend to meet the prevailing laxity, indifference, and - error as to the table and supper of the Lord. - - To any one who lives habitually in the holy atmosphere of Scripture, - it must seem strange indeed to mark the confusion of thought and the - diversity of practice in reference to a subject so very important, and - one so simply and clearly presented in the Word of God. - - It can hardly be called in question, by any one who bows to Scripture, - that the apostles and the early Church assembled on the first day of - the week to break bread. There is not a shadow of warrant in the New - Testament for confining that most precious ordinance to once a month, - once a quarter, or once in six months. This can only be viewed as a - human interference with a divine institution. We are aware that much - is sought to be made of the words, "As oft as ye do it;" but we do not - see how any argument based on this clause can stand for a moment in - the face of apostolic precedent in Acts xx. 7. The first day of the - week is unquestionably the day for the Church to celebrate the Lord's - supper. - - Does the Christian reader admit this? If so, does he act upon it? It - is a serious thing to neglect a special ordinance of Christ, and one - appointed by Him the same night in which He was betrayed, under - circumstances so deeply affecting. Surely, all who love the Lord Jesus - Christ in sincerity would desire to remember Him in this special way, - according to His own word--"This do in remembrance of Me." Can we - understand any true lover of Christ living in the habitual neglect of - this precious memorial? If an Israelite of old neglected the passover, - he would have been "cut off." But this was law, and we are under - grace. True; but is that a reason for neglecting our Lord's - commandment? - - We would commend this subject to the reader's careful attention. There - is much more involved in it than most of us are aware. We believe the - entire history of the Lord's supper for the last eighteen centuries is - full of interest and instruction. We may see in the way in which the - Lord's table has been treated a striking moral index of the Church's - real condition. In proportion as the Church departed from Christ and - His Word did she neglect and pervert the precious institution of the - Lord's supper; and on the other hand, just as the Spirit of God - wrought, at any time, with special power in the Church, the Lord's - supper has found its true place in the hearts of His people. - - But we cannot pursue this subject further in a foot-note; we have - ventured to suggest it to the reader, and we trust he may be led to - follow it up for himself. We believe he will find it a most profitable - and suggestive study. - -We shall now briefly consider the feast of Pentecost, which stands -next in order to the passover. "Seven weeks shalt thou number unto -thee; begin to number the seven weeks from such time as thou beginnest -to put the sickle to the corn. And thou shalt keep the feast of weeks -unto the Lord thy God with a tribute of a free-will offering of thine -hand, which thou shalt give unto the Lord thy God, according as the -Lord thy God hath blessed thee; and thou shalt rejoice before the Lord -thy God, thou, and thy son, and thy daughter, and thy man-servant, and -thy maid-servant, and the Levite that is within thy gates, and the -stranger, and the fatherless, and the widow, that are among you, _in -the place which the Lord thy God hath chosen to place His name there_. -And thou shalt remember that thou wast a bondman in Egypt; and thou -shalt observe and do these statutes." (Ver. 9-12.) - -Here we have the well-known and beautiful type of the day of -Pentecost. The passover sets forth the death of Christ; the sheaf of -first-fruits is the striking figure of a risen Christ; and in the -feast of weeks, we have prefigured before us the descent of the Holy -Ghost, fifty days after the resurrection. - -We speak, of course, of what these feasts convey to us, according to -the mind of God, irrespective altogether of the question of Israel's -apprehension of their meaning. It is our privilege to look at all -these typical institutions in the light of the New Testament; and when -we so view them, we are filled with wonder and delight at the divine -perfectness, beauty, and order of all those marvelous types. - -And not only so, but--what is of immense value to us--we see how the -scriptures of the New Testament dovetail, as it were, into those of -the Old; we see the lovely unity of the divine Volume, and how -manifestly it is one Spirit that breathes through the whole, from -beginning to end. In this way we are inwardly strengthened in our -apprehension of the precious truth of the divine inspiration of the -holy Scriptures, and our hearts are fortified against all the -blasphemous attacks of infidel writers. Our souls are conducted to the -top of the mountain where the moral glories of the Volume shine upon -us in all their heavenly lustre, and from whence we can look down and -see the clouds and chilling mists of infidel thought rolling beneath -us. These clouds and mists cannot affect us, inasmuch as they are far -away below the level on which, through infinite grace, we stand. -Infidel writers know absolutely nothing of the moral glories of -Scripture; but one thing is awfully certain, namely, that one moment -in eternity will completely revolutionize the thoughts of all the -infidels and atheists that have ever raved or written against the -Bible and its Author. - -Now, in looking at the deeply interesting feast of weeks, or -Pentecost, we are at once struck with the difference between it and -the feast of unleavened bread. In the first place, we read of "a -free-will offering." Here we have a figure of the Church, formed by -the Holy Ghost and presented to God as "a kind of first-fruits of His -creatures." - -We have dwelt upon this feature of the type in the "Notes on -Leviticus," chapter xxiii, and shall not therefore enter upon it here, -but confine ourselves to what is purely Deuteronomic. The people were -to present a tribute of a free-will offering of their hand, according -as the Lord their God had blessed them. There was nothing like this at -the passover, because that sets forth Christ offering Himself for us, -as a sacrifice, and not our offering any thing. We remember our -deliverance from sin and Satan, and what that deliverance cost; we -meditate upon the deep and varied sufferings of our precious Saviour -as prefigured by the roasted lamb; we remember that it was our sins -that were laid upon Him. He was bruised for our iniquities--judged in -our stead, and this leads to deep and hearty contrition, or, what we -may call true Christian repentance. For we must never forget that -repentance is not a mere transient emotion of a sinner when his eyes -are first opened, but an abiding moral condition of the Christian, in -view of the cross and passion of our Lord Jesus Christ. If this were -better understood and more fully entered into, it would impart a depth -and solidity to the Christian life and character in which the great -majority of us are lamentably deficient. - -But in the feast of Pentecost, we have before us the power of the Holy -Ghost, and the varied effects of His blessed presence in us and with -us. He enables us to present our bodies and all that we have as a -free-will offering unto our God, according as He hath blessed us. -This, we need hardly say, can only be done by the power of the Holy -Ghost; and hence the striking type of it is presented, not in the -passover, which prefigures the death of Christ; not in the feast of -unleavened bread, which sets forth the moral effect of that death upon -us, in repentance, self-judgment, and practical holiness; but in -Pentecost, which is the acknowledged type of the precious gift of the -Holy Ghost. - -Now, it is the Spirit who enables us to enter into the claims of God -upon us--claims which are to be measured only by the extent of the -divine blessing. He gives us to see and understand that all we are and -all we have belong to God. He gives us to delight in consecrating -ourselves--spirit, soul, and body--to God. It is truly "a free-will -offering." It is not of constraint, but willingly. There is not an -atom of bondage, for "where the Spirit of the Lord is, there is -liberty." - -In short, we have here the lovely spirit and moral character of the -entire Christian life and service. A soul under law cannot understand -the force and beauty of this. Souls under the law never received the -Spirit. The two things are wholly incompatible. Thus the apostle says -to the poor misguided assemblies of Galatia, "This only would I learn -of you, Received ye the Spirit by works of law, or by the hearing of -faith?... He therefore that ministereth to you the Spirit, and worketh -miracles among you, doeth He it by works of law, or by the hearing of -faith?" The precious gift of the Spirit is consequent upon the death, -resurrection, ascension, and glorification of our adorable Lord and -Saviour Jesus Christ, and consequently can have nothing whatever to do -with "works of law" in any shape or form. The presence of the Holy -Ghost on earth, His dwelling with and in all true believers, is a -grand characteristic truth of Christianity. It was not, and could not -be, known in Old-Testament times. It was not even known by the -disciples in our Lord's lifetime. He Himself said to them, on the eve -of His departure, "Nevertheless, I tell you the truth; it is expedient -[or profitable--+sumpherei+] for you that I go away; for if I go not -away, the Comforter will not come unto you; but if I depart, I will -send Him unto you." (John xvi. 7.) - -This proves, in the most conclusive manner, that even the very men who -enjoyed the high and precious privilege of personal companionship with -the Lord Himself were to be put in an advanced position by His going -away and the coming of the Comforter. Again, we read, "If ye love Me, -keep My commandments; and I will pray the Father, and He shall give -you another Comforter, that He may abide with you forever; even the -Spirit of truth; whom the world cannot receive, because it seeth Him -not, neither knoweth Him; but ye know Him, for He dwelleth with you -and shall be in you." - -We cannot, however, attempt to go elaborately into this immense -subject here; our space does not admit of it, much as we should -delight in it. We must confine ourselves to one or two points -suggested by the feast of weeks, as presented in our chapter. - -We have referred to the very interesting fact that the Spirit of God -is the living spring and power of the life of personal devotedness and -consecration beautifully prefigured by "the tribute of a free-will -offering." The sacrifice of Christ is the ground, the presence of the -Holy Ghost is the power, of the Christian's dedication of -himself--spirit, soul, and body--to God. "I beseech you therefore, -brethren, by the mercies of God, that ye present your bodies a living -sacrifice, holy, acceptable unto God, which is your reasonable -service." (Rom. xii. 1.) - -But there is another point of deepest interest presented in verse 11 -of our chapter,--"And thou shalt _rejoice_ before the Lord thy God." -We have no such word in the paschal feast, or in the feast of -unleavened bread. It would not be in moral keeping with either of -these solemnities. True it is, the passover lies at the very -foundation of all the joy we can or ever shall realize here or -hereafter; but we must ever think of the death of Christ, His -sufferings, His sorrows--all that He passed through when the waves and -billows of God's righteous wrath passed over His soul. It is upon -these profound mysteries that our hearts are, or ought to be, mainly -fixed when we surround the Lord's table and keep that feast by which -we show the Lord's death until He come. - -Now, it is plain to the spiritual and thoughtful reader that the -feelings proper to such a holy and solemn institution are not of a -jubilant character. We certainly can and do rejoice that the sorrows -and sufferings of our blessed Lord are over, and over forever--that -those terrible hours are passed, never to return; but what we recall -in the feast is not simply their being over, but their being gone -through, and that for us. "Ye do show the Lord's death;" and we know -that whatever may accrue to us from that precious death, yet when we -are called to meditate upon it, our joy is chastened by those profound -exercises of soul which the Holy Spirit produces by unfolding to us -the sorrows, the sufferings, the cross, and passion of our blessed -Saviour. Our Lord's words are, "This do in remembrance of _Me_;" but -what we especially _remember_ in the supper is, Christ suffering and -dying for us; what we _show_, is His death; and with these solemn -realities before our souls, in the power of the Holy Ghost, there -will, there must be, holy subduedness and seriousness. - -We speak, of course, of what becomes the immediate occasion of the -celebration of the supper--the suited feelings and affections of such -a moment. But these must be produced by the powerful ministry of the -Holy Ghost. It can be of no possible use to seek, by any pious efforts -of our own, to work ourselves up to a suitable state of mind. This -would be ascending by steps to the altar, a thing most offensive to -God. It is only by the Holy Spirit's ministry that we can worthily -celebrate the holy supper of the Lord. He alone can enable us to put -away all levity, all formality, all mere routine, all wandering -thoughts, and to discern the body and blood of the Lord in those -memorials which, by His own appointment, are laid on His table. - -But in the feast of Pentecost, rejoicing was a prominent feature. We -hear nothing of "bitter herbs" or "bread of affliction" on this -occasion, because it is the type of the coming of the other -Comforter--the descent of the Holy Ghost, proceeding from the Father, -and sent down by the risen, ascended, and glorified Head in the -heavens, to fill the hearts of His people with praise, thanksgiving, -and triumphant joy--yea, to lead them into full and blessed fellowship -with their glorified Head, in His triumph over sin, death, hell, -Satan, and all the powers of darkness. The Spirit's presence is -connected with liberty, light, power, and joy. Thus we read, "The -disciples were filled with joy and with the Holy Ghost." Doubts, -fears, and legal bondage flee away before the precious ministry of the -Holy Ghost. - -But we must distinguish between His work and His indwelling--His -quickening and His sealing. The very first dawn of conviction in the -soul is the fruit of the Spirit's work. It is His blessed operation -that leads to all true repentance, and this is not joyful work. It is -very good, very needful, absolutely essential; but it is not joy--nay, -it is deep sorrow. But when, through grace, we are enabled to believe -in a risen and glorified Saviour, then the Holy Ghost comes and takes -up His abode in us, as the seal of our acceptance and the earnest of -our inheritance. - -Now, this fills us with joy unspeakable and full of glory; and being -thus filled ourselves, we become channels of blessing to others. "He -that believeth on Me, as the Scripture hath said, out of his belly -shall flow rivers of living water. But this spake He of the Spirit, -which they that believe on Him should receive; for the Holy Ghost was -not yet, because that Jesus was not yet glorified." The Spirit is the -spring of power and joy in the heart of the believer. He fits, fills, -and uses us as His vessels in ministering to poor thirsty, needy souls -around us. He links us with the Man in the glory, maintains us in -living communion with Him, and enables us to be, in our feeble -measure, the expression of what He is. Every movement of the Christian -should be redolent with the fragrance of Christ. For one who professes -to be a Christian to exhibit unholy tempers, selfish ways, a grasping, -covetous, worldly spirit, envy and jealousy, pride and ambition, is to -belie his profession, dishonor the holy name of Christ, and bring -reproach upon that glorious Christianity which he professes, and of -which we have the lovely type in the feast of weeks--a feast -pre-eminently characterized by a joy which had its source in the -goodness of God, and which flowed out far and wide, and embraced in -its hallowed circle every object of need. "Thou shalt rejoice before -the Lord thy God, thou, and thy son, and thy daughter, and thy -man-servant, and thy maid-servant, and _the Levite_ that is within thy -gates, and _the stranger_, and _the fatherless_, and _the widow_, that -are among you." - -How lovely! how perfectly beautiful! Oh that its antitype were more -faithfully exhibited amongst us! Where are those streams of refreshing -which ought to flow from the Church of God? where those unblotted -epistles of Christ known and read of all men? where can we see a -practical exhibition of Christ in the ways of His people--something to -which we could point and say, There is true Christianity? Oh, may the -Spirit of God stir up our hearts to a more intense desire after -conformity to the image of Christ, in all things! May He clothe with -His own mighty power the Word of God, which we have in our hands and -in our homes, that it may speak to our hearts and consciences, and -lead us to judge ourselves, our ways, and our associations by its -heavenly light, so that there may be a thoroughly devoted band of -witnesses gathered out to His name, to wait for His appearing. Will -the reader join us in asking for this? - -We shall now turn for a moment to the lovely institution of the feast -of tabernacles, which gives such remarkable completeness to the range -of truth presented in our chapter. - -"Thou shalt observe the feast of tabernacles seven days, after that -thou hast gathered in thy corn and thy wine; and thou shalt rejoice in -thy feast, thou, and thy son, and thy daughter, and thy man-servant, -and thy maid-servant, and the Levite, the stranger, and the -fatherless, and the widow, that are within thy gates. Seven days shalt -thou keep a solemn feast unto the Lord thy God _in the place which the -Lord_ shall choose; because the Lord thy God shall bless thee in all -thine increase, and in all the works of thine hands, therefore thou -shalt surely rejoice. Three times in a year shall all thy males appear -before the Lord thy God _in the place which He shall choose_; in the -feast of unleavened bread, and in the feast of weeks, and in the feast -of tabernacles; and they shall not appear before the Lord empty; every -man shall give as he is able, according to the blessing of the Lord -thy God which He hath given thee." (Ver. 13-17.) - -Here, then, we have the striking and beautiful type of Israel's -future. The feast of tabernacles has not yet had its antitype. The -passover and Pentecost have had their fulfillment in the precious -death of Christ and the descent of the Holy Ghost, but the third great -solemnity points forward to the times of the restitution of all -things, which God has spoken of by the mouth of all His holy prophets -which have been since the world began. - -And let the reader note particularly the time of the celebration of -this feast. It was to be "after thou hast gathered in thy corn and thy -wine;" in other words, it was after the harvest and the vintage. Now, -there is a very marked distinction between these two things. The one -speaks of grace, the other of judgment. At the end of the age, God -will gather His wheat into His garner, and then will come the treading -of the wine-press, in awful judgment. - -We have in the fourteenth chapter of the book of Revelation a very -solemn passage bearing upon the subject now before us. "And I looked, -and behold a white cloud, and upon the cloud one sat like unto the Son -of Man, having on his head a golden crown, and in his hand a sharp -sickle. And another angel came out of the temple, crying with a loud -voice to him that sat on the cloud, 'Thrust in thy sickle, and reap; -for the time is come for thee to reap; for the harvest of the earth is -ripe.' And he that sat on the cloud thrust in his sickle on the earth, -and the earth was reaped." - -Here we have the harvest; and then "another angel came out of the -temple which is in heaven, he also having a sharp sickle. And another -angel came out from the altar, which had power over fire"--the emblem -of judgment--"and cried with a loud cry to him that had the sharp -sickle, saying, 'Thrust in thy sharp sickle, and gather the clusters -of the vine of the earth, for her grapes are fully ripe.' And the -angel thrust in his sickle into the earth, and gathered the vine of -the earth, and cast it into the great wine-press of the wrath of God. -And the wine-press was trodden without the city, and blood came out of -the wine-press, even unto the horse-bridles, by the space of a -thousand and six hundred furlongs"--equal to the whole length of the -land of Palestine! - -Now, these apocalyptic figures set before us, in their own -characteristic way, scenes which must be enacted previous to the -celebration of the feast of tabernacles. Christ will gather His wheat -into His heavenly garner, and after that He will come in crushing -judgment upon christendom. Thus, every section of the volume of -inspiration--Moses, the Psalms, the Prophets, the Gospels (or the acts -of Christ), the Acts of the Holy Ghost, the Epistles, and -Apocalypse--all go to establish, unanswerably, the fact that the world -will not be converted by the gospel, that things are not improving, -and will not improve, but grow worse and worse. That glorious time -prefigured by the feast of tabernacles _must_ be preceeded by the -vintage, the treading of the wine-press of the wrath of almighty God. - -Why, then, we may well ask, in the face of such an overwhelming body -of divine evidence, furnished by every section of the inspired canon, -will men persist in cherishing the delusive hope of a world converted -by the gospel? What mean "gathered wheat and a trodden wine-press"? -Assuredly, they do not and cannot mean a converted world. - -We shall perhaps be told that we cannot build any thing upon Mosaic -types and apocalyptic symbols. Perhaps not, if we had but types and -symbols; but when the accumulated rays of Inspiration's heavenly lamp -converge upon these types and symbols and unfold their deep meaning to -our souls, we find them in perfect harmony with the voices of prophets -and apostles, and the living teachings of our Lord Himself. In a word, -all speak the same language, all teach the same lesson, all bear the -same unequivocal testimony to the solemn truth that at the end of this -age, instead of a converted world, prepared for a spiritual -millennium, there will be a vine covered and borne down with terrible -clusters, fully ripe for the wine-press of the wrath of almighty God. - -Oh, may the men and women of christendom, and the teachers thereof, -apply their hearts to these solemn realities! May these things sink -down into their ears, and into the very depths of their souls, so that -they may fling to the winds their fondly cherished delusion, and -accept instead the plainly revealed and clearly established truth of -God! - -But we must draw this section to a close; and ere doing so, we would -remind the Christian reader that we are called to exhibit in our daily -life the blessed influence of all those great truths presented to us -in the three interesting types on which we have been meditating. -Christianity is characterized by those three great formative -facts--redemption, the presence of the Holy Ghost, and the hope of -glory. The Christian is redeemed by the precious blood of Christ, -sealed by the Holy Ghost, and he is looking for the Saviour. - -Yes, beloved reader, these are solid facts, divine realities, great -formative truths. They are not mere principles or opinions, but they -are designed to be a living power in our souls, and to shine in our -lives. See how thoroughly practical were these solemnities on which we -have been dwelling; mark what a tide of praise and thanksgiving and -joy and blessing and active benevolence flowed from the assembly of -Israel when gathered around Jehovah in the place which He had chosen. -Praise and thanksgiving ascended to God, and the blessed streams of a -large-hearted benevolence flowed forth to every object of need. "Three -times in a year shall all thy males appear before the Lord thy God.... -_And they shall not appear before the Lord empty; every man shall give -as he is able, according to the blessing of the Lord thy God which He -hath given thee._" - -Lovely words! They were not to come empty into the Lord's presence; -they were to come with the heart full of praise, and the hands full of -the fruits of divine goodness to gladden the hearts of the Lord's -workmen and the Lord's poor. All this was perfectly beautiful. Jehovah -would gather His people around Himself, to fill them to overflowing -with joy and praise, and to make them His channels of blessing to -others. They were not to remain under their vine and under their -fig-tree, and there congratulate themselves upon the rich and varied -mercies which surrounded them. This might be all right and good in -its place, but it would not have fully met the mind and heart of God. -No; three times in the year they had to arise and betake themselves to -the divinely appointed meeting-place, and there raise their -halleluiahs to the Lord their God, and there, too, to minister -liberally of that which He had bestowed upon them to every form of -human need. God would confer upon His people the rich privilege of -rejoicing the heart of the Levite, the stranger, the widow, and the -fatherless. This is the work in which He Himself delights--blessed -forever be His name--and He would share His delight with His people. -He would have it to be known, seen, and felt that the place where He -met His people was a sphere of joy and praise, and a centre from -whence streams of blessing were to flow forth in all directions. - -Has not all this a voice and a lesson for the Church of God? Does it -not speak home to the writer and the reader of these lines? Assuredly -it does. May we listen to it; may it tell upon our hearts. May the -marvelous grace of God so act upon us that our hearts may be full of -praise to Him, and our hands full of good works. If the mere types and -shadows of our blessings were connected with so much thanksgiving and -active benevolence, how much more powerful should be the effect of the -blessings themselves! - -But ah! the question is, Are we realizing the blessings? are we making -our own of them? are we grasping them in the power of an artless -faith? Here lies the secret of the whole matter. Where do we find -professing Christians in the full and settled enjoyment of what the -passover prefigured, namely, full deliverance from judgment and this -present evil world? Where do we find them in the full and settled -enjoyment of their Pentecost, even the indwelling of the Holy -Ghost--the seal, the earnest, the unction, and the witness? Ask the -vast majority of professors the plain question, "Have you received the -Holy Ghost?" and see what answer you will get. What answer can the -reader give? Can he say, Yes, thank God, _I know_ I am washed in the -precious blood of Christ, and sealed with the Holy Ghost? It is -greatly to be feared that comparatively few of the vast multitudes of -professors around us know any thing of these precious things, which -nevertheless are the chartered privileges of the very simplest member -of the body of Christ. - -So also as to the feast of tabernacles, how few understand its -meaning! True, it has not yet been fulfilled; but the Christian is -called to live in the present power of that which it sets forth. -"Faith is the substance of things hoped for, the evidence of things -not seen." Our life is to be governed and our character formed by the -combined influence of the "grace" in which we stand and the "glory" -for which we wait. - -But if souls are not established in grace--if they do not even know -that their sins are forgiven--if they are taught that it is -presumption to be sure of salvation, and that it is humility and piety -to live in perpetual doubt and fear, and that no one can be sure of -their salvation until they stand before the judgment-seat of Christ, -how can they possibly take Christian ground, manifest the fruits of -Christian life, or cherish proper Christian hope? If an Israelite of -old was in doubt as to whether he was a child of Abraham, a member of -the congregation of the Lord, and in the land, how could he keep the -feast of unleavened bread, Pentecost, or tabernacles? There would have -been no sense, meaning, or value in such a thing; indeed, we may -safely affirm that no Israelite would have thought for a moment of any -thing so utterly absurd. - -How is it, then, that professing Christians--many of them, we cannot -doubt, real children of God--never seem to be able to enter upon -proper Christian ground? They spend their days in doubt and fear, -darkness and uncertainty. Their religious exercises and services, -instead of being the outcome of life possessed and enjoyed, are -entered upon and gone through more as a matter of legal duty, and as a -moral preparation for the life to come. Many truly pious souls are -kept in this state all their days; and as to "the blessed hope" which -grace has set before us, to cheer our hearts and detach us from -present things, they do not enter into it or understand it. It is -looked upon as a mere speculation, indulged in by a few visionary -enthusiasts here and there. They are looking forward to the day of -judgment, instead of looking out for "the bright and morning Star;" -they are praying for the forgiveness of their sins, and asking God to -give them His Holy Spirit, when they ought to be rejoicing in the -assured possession of eternal life, divine righteousness, and the -Spirit of adoption. - -All this is directly opposed to the simplest and clearest teaching of -the New Testament; it is utterly foreign to the very genius of -Christianity, subversive of the Christian's peace and liberty, and -destructive of all true and intelligent Christian worship, service, -and testimony. It is plainly impossible that people can appear before -the Lord with their hearts full of praise for privileges which they do -not enjoy, or their hands full of the blessing which they have never -realized. - -We call the earnest attention of all the Lord's people, throughout the -length and breadth of the professing church, to this weighty subject. -We entreat them to search the Scriptures, and see if they afford any -warrant for keeping souls in darkness, doubt, and bondage all their -days. That there are solemn warnings, searching appeals, weighty -admonitions, is most true, and we bless God for them,--we need them, -and should diligently apply our hearts to them; but let the reader -distinctly understand that it is the sweet privilege of the very babes -in Christ to know that their sins are all forgiven, that they are -accepted in a risen Christ, sealed by the Holy Ghost, and heirs of -eternal glory. Such, through infinite and sovereign grace, are their -clearly established and assured blessings--blessings to which the love -of God makes them welcome, for which the blood of Christ makes them -fit, and as to which the testimony of the Holy Ghost makes them sure. - -May the great Shepherd and Bishop of souls lead all His beloved -people--the lambs and sheep of His blood-bought flock--to know, by the -teaching of His Holy Spirit, the things that are freely given to them -of God; and may those who do know them, in measure, know them more -fully, and exhibit the precious fruits of them in a life of genuine -devotedness to Christ and His service. - -It is greatly to be feared that many of us who profess to be -acquainted with the very highest truths of the Christian faith are not -answering to our profession; we are not acting up to the principle set -forth in verse 17 of our beautiful chapter,--"_Every man_ shall give -_as he is able_, according to the blessing of the Lord thy God which -He hath given thee." We seem to forget that although we have nothing -to do and nothing to give for salvation, we have much that we can do -for the Saviour, and much that we can give to His workmen and to His -poor. There is very great danger of pushing the do-nothing and -give-nothing principle too far. If in the days of our ignorance and -legal bondage we worked and gave upon a false principle and with a -false object, we surely ought not to do less and give less now that we -profess to know that we are not only saved, but blessed with all -spiritual blessings in a risen and glorified Christ. We have need to -take care that we are not resting in the mere intellectual perception -and verbal profession of these great and glorious truths, while the -heart and conscience have never felt their sacred action, nor the -conduct and character been brought under their powerful and holy -influence. - -We venture, in all tenderness and love, just to offer these practical -suggestions to the reader for his prayerful consideration. We would -not wound, offend, or discourage the very feeblest lamb in all the -flock of Christ; and further, we can assure the reader that we are not -casting a stone at any one, but simply writing as in the immediate -presence of God, and sounding in the ears of the Church a note of -warning as to that which we deeply feel to be our common danger. We -believe there is an urgent call, on all sides, to consider our ways, -to humble ourselves before the Lord on account of our manifold -failures, shortcomings, and inconsistencies, and to seek grace from -Him to be more real, more thoroughly devoted, more pronounced in our -testimony for Him, in this dark and evil day. - - - - -CHAPTER XVII. - - -We must remember that the division of Scripture into chapters and -verses is entirely a human arrangement, often very convenient, no -doubt, for reference; but not unfrequently it is quite unwarrantable, -and interferes with the connection. Thus we can see at a glance that -the closing verses of chapter xvi. are much more connected with what -follows than with what goes before. - -"Judges and officers shalt thou make thee in all thy gates, which the -Lord thy God giveth thee, throughout thy tribes; and they shall judge -the people with just judgment. Thou shalt not wrest judgment; thou -shalt not respect persons, neither take a gift; for a gift doth blind -the eyes of the wise, and pervert the words of the righteous. That -which is altogether just shalt thou follow, that thou mayest live and -inherit the land which the Lord thy God giveth thee." - -These words teach us a twofold lesson; in the first place, they set -forth the even-handed justice and perfect truth which ever -characterize the government of God. Every case is dealt with according -to its own merits and on the ground of its own facts. The judgment is -so plain that there is not a shadow of ground for a question; all -dissension is absolutely closed; and if any murmur is raised, the -murmurer is at once silenced by "Friend, I do thee no wrong." This -holds good every where, and at all times, in the holy government of -God, and it makes us long for the time when that government shall be -established from sea to sea, and from the river to the ends of the -earth. - -But on the other hand, we learn, from the lines just quoted, what -man's judgment is worth if left to himself. It cannot be trusted for a -moment. Man is capable of "_wresting_ judgment," of "respecting -persons," of "taking a gift," of attaching importance to a person -because of his position and wealth. That he is capable of all this is -evident from the fact of his being told not to do it. We must ever -remember this. If God commands man not to steal, it is plain that man -has theft in his nature. - -Hence, therefore, human judgment and human government are liable to -the grossest corruption. Judges and governors, if left to themselves, -if not under the direct sway of divine principle, are capable of -perverting justice for filthy lucre's sake--of favoring a wicked man -because he is rich, and of condemning a righteous man because he is -poor--of giving a judgment in flagrant opposition to the plainest -facts because of some advantage to be gained, whether in the shape of -money or influence or popularity or power. - -To prove this, it is not necessary to point to such men as Pilate and -Herod and Felix and Festus; we have no need to go beyond the passage -just quoted, in order to see what _man_ is, even when clothed in the -robes of official dignity, seated on the throne of government, or on -the bench of justice. - -Some, as they read these lines, may feel disposed to say, in the -language of Hazael, "Is thy servant a dog, that he should do this -thing?" But let such reflect for a moment on the fact that the human -heart is the seed-plot of every sin, and of every vile and abominable -and contemptible wickedness that ever was committed in this world; and -the unanswerable proof of this is found in the enactments, -commandments, and prohibitions which appear on the sacred page of -inspiration. - -And herein we have an uncommonly fine reply to the oft-repeated -question, "What have we to do with many of the laws and institutions -set forth in the Mosaic economy? Why are such things set down in the -Bible? Can they possibly be inspired?" Yes, they are inspired, and -they appear on the page of inspiration in order that we may see, as -reflected in a divinely perfect mirror, the moral material of which we -ourselves are made--the thoughts we are capable of thinking, the words -we are capable of speaking, and the deeds we are capable of doing. - -Is not this something? Is it not good and wholesome to find, for -example, in some of the passages of this most profound and beautiful -book of Deuteronomy, that human nature is capable, and hence _we_ are -capable, of doing things that put us morally below the level of a -beast? Assuredly it is; and well would it be for many a one who walks -in pharisaic pride and self-complacency--puffed up with false notions -of his own dignity and high-toned morality, to learn this deeply -humbling lesson. - -But how morally lovely, how pure, how refined and elevated, were the -divine enactments for Israel! They were not to wrest judgment, but -allow it to flow in its own straight and even channel, irrespective -altogether of persons. The poor man in vile raiment was to have the -same impartial justice as the man with a gold ring and gay clothing. -The decision of the judgment-seat was not to be warped by partiality -or prejudice, or the robe of justice to be defiled by the stain of -bribery. - -Oh, what will it be for this oppressed and groaning earth to be -governed by the admirable laws which are recorded in the inspired -pages of the Pentateuch, when a king shall reign in righteousness, and -princes shall decree justice! "Give the king Thy judgments, O God, and -Thy righteousness unto the king's son. He shall judge Thy people with -righteousness, and _Thy poor_ with judgment"--no wresting, no bribery, -no partial judgments then.--"The mountains [or higher dignities] shall -bring peace to the people, and the little hills [or lesser dignities], -by righteousness. He shall judge [or defend] _the poor_ of the people, -he shall save the children of _the needy_, and shall break in pieces -the oppressor. They shall fear Thee as long as the sun and moon -endure, throughout all generations. He shall come down like rain upon -the mown grass; as showers that water the earth. In his days shall the -righteous flourish, and abundance of peace so long as the moon -endureth. He shall have dominion also from sea to sea, and from the -river unto the ends of the earth.... He shall deliver _the needy_ when -he crieth, _the poor_ also, and _him that hath no helper_. He shall -spare _the poor and needy_, and shall save _the souls of the needy_. -He shall redeem their souls from deceit and violence, and precious -shall their blood be in his sight." (Ps. lxxii.) - -Well may the heart long for the time--the bright and blessed time when -all this shall be made good, when the earth shall be full of the -knowledge of the Lord as the waters cover the sea, when the Lord Jesus -shall take to Himself His great power and reign, when the Church in -the heavens shall reflect the beams of His glory upon the earth, when -Israel's twelve tribes shall repose beneath the vine and fig-tree in -their own promised land, and all the nations of the earth shall -rejoice beneath the peaceful and beneficent rule of the Son of David. -Thanks and praise be to our God, thus it shall be, ere long, as sure -as His throne is in the heavens. A little while and all shall be made -good, according to the eternal counsels and immutable promise of God. -Till then, beloved Christian reader, be it ours to live in the -constant, earnest, believing anticipation of this bright and blessed -time, and to pass through this ungodly scene as thorough strangers and -pilgrims, having no place or portion down here, but ever breathing -forth the prayer, "Come, Lord Jesus!" - -In the closing lines of chapter xvi, Israel is warned against the most -distant approach to the religious customs of the nations around. "Thou -shalt not plant thee a grove of any trees near unto the altar of the -Lord thy God, which thou shalt make thee. Neither shalt thou set thee -up any image which the Lord thy God hateth." They were carefully to -avoid every thing which might lead them in the direction of the dark -and abominable idolatries of the heathen nations around. The altar of -God was to stand out in distinct and unmistakable separation from -those groves and shady places where false gods were worshiped, and -things were done which are not to be named.[16] In a word, every thing -was to be most carefully avoided which might in any way draw the heart -away from the one living and true God. - - [16] It may interest the reader to know that the Holy Ghost, in - speaking of the altar of God in the New Testament, does not apply to - it the word used to express a heathen altar, but has a comparatively - new word--a word unknown in the world's classics. The heathen altar is - +bômon+ (Acts xvii. 23.): the altar of God is +thysiastêrion+. The - former occurs but once; the latter, twenty-three times. So jealously - is the worship of the only true God guarded and preserved from the - defiling touch of heathen idolatry. Men may feel disposed to inquire - why this should be, or how could the altar of God be affected by a - name? We reply, The Holy Ghost is wiser than we are; and although the - heathen word was before Him--a short and convenient word, too,--He - refuses to apply it to the altar of the one true and living God. - - See Trench's "Synonyms of the New Testament," p. 242. New edition - revised. - -Nor this only; it was not enough to maintain a correct outward form; -images and groves might be abolished, and the nation might profess the -dogma of the unity of the Godhead, and all the while there might be an -utter want of heart and genuine devotedness in the worship rendered. -Hence we read, "Thou shalt not sacrifice unto the Lord thy God any -bullock or sheep wherein is blemish, or any ill-favoredness, for that -is an abomination unto the Lord." - -That which was absolutely perfect could alone suit the altar and -answer to the heart of God. To offer a blemished thing to Him was -simply to prove the absence of all true sense of what became Him, and -of all real heart for Him. To attempt to offer an imperfect sacrifice -was tantamount to the horrible blasphemy of saying that any thing was -good enough for Him. - -Let us hearken to the indignant pleadings of the Spirit of God, by the -mouth of the prophet Malachi. "Ye offer polluted bread upon Mine -altar; and ye say, 'Wherein have we polluted Thee?' In that ye say, -'The table of the Lord is contemptible.' And if ye offer the blind for -sacrifice, is it not evil? and if ye offer the lame and sick, is it -not evil? offer it now unto thy governor; will he be pleased with -thee, or accept thy person? saith the Lord of Hosts. And now, I pray -you, beseech God that He will be gracious unto us; this hath been by -your means; will He regard your persons? saith the Lord of Hosts. Who -is there even among you that would shut the doors for naught? neither -do ye kindle fire on Mine altar for naught. I have no pleasure in you, -saith the Lord of Hosts, neither will I accept an offering at your -hand. For from the rising of the sun unto the going down of the same, -My name shall be great among the Gentiles; and in every place incense -shall be offered unto My name, and a pure offering; for My name shall -be great among the heathen, saith the Lord of Hosts. But ye have -profaned it, in that ye say, 'The table of the Lord is polluted, and -the fruit thereof, even His meat is contemptible.' Ye said also, -'Behold, what a weariness is it!' and ye have snuffed at it, saith the -Lord of Hosts; and ye brought that which was torn, and the lame, and -the sick; thus ye brought an offering: should I accept this of your -hand? saith the Lord. But cursed be the deceiver, which hath in his -flock a male, and voweth and sacrificeth unto the Lord a corrupt -thing; for I am a great King, saith the Lord of Hosts, and My name is -dreadful among the heathen." (Mal. i. 7-14.) - -Has all this no voice for the professing church? has it no voice for -the writer and the reader of these lines? Assuredly it has. Is there -not in our private and public worship a deplorable lack of _heart_, of -real devotedness, deep-toned earnestness, holy energy, and integrity -of purpose? Is there not much that answers to the offering of the lame -and the sick, the blemished and the ill-favored? Is there not a -deplorable amount of cold formality and dead routine in our seasons of -worship, both in the closet and in the assembly? Have we not to judge -ourselves for barrenness, distraction, and wandering, even at the very -table of our Lord? How often are our bodies at the table while our -vagrant hearts and volatile minds are at the ends of the earth! how -often do our lips utter words which are not the true expression of our -whole moral being! We express far more than we feel; we sing beyond -our experience. - -And then, when we are favored with the blessed opportunity of dropping -our offerings in our Lord's treasury, what heartless formality! what -an absence of loving, earnest, hearty devotedness! what little -reference to the apostolic rule--"as God hath prospered us"! what -detestable niggardliness! how little of the whole-heartedness of the -poor widow who having but two mites in the world, and having the -option of at least keeping one for her living, willingly cast in -both--cast in her all! Pounds may be spent on ourselves, perhaps on -superfluities, during the week, but when the claims of the Lord's -work, His poor, and His cause in general are brought before us, how -meagre is the response! - -Christian reader, let us consider these things; let us look at the -whole subject of worship and devotedness in the divine presence, and -in the presence of the grace that has saved us from everlasting -burnings; let us calmly reflect upon the precious and powerful claims -of Christ upon us. We are not our own; we are bought with a price. It -is not merely our _best_, but our _all_, we owe to that blessed One -who gave Himself for us. Do we not fully own it? do not our hearts own -it? Then may our lives express it! May we more distinctly declare -whose we are and whom we serve. May the heart, the head, the hands, -the feet--the whole man be dedicated, in unreserved devotedness, to -Him, in the power of the Holy Ghost, and according to the direct -teaching of holy Scripture. God grant it may be so, with us and with -all His beloved people! - -A very weighty and practical subject now claims our attention. We feel -it right to adhere as much as possible to the custom of quoting at -full length the passages for the reader; we believe it to be -profitable to give the very Word of God itself; and moreover, it is -convenient to the great majority of readers to be saved the trouble of -laying aside the volume and turning to the Bible in order to find the -passages for themselves. - -"If there be found among you, within any of thy gates which the Lord -thy God giveth thee, man or woman that hath wrought wickedness in the -sight of the Lord thy God, in transgressing His covenant, and hath -gone and served other gods, and worshiped them, either the sun or -moon, or any of the hosts of heaven, which I have not commanded; and -it be told thee, and thou hast heard of it, and _inquired diligently_, -and, behold, it be _true_, and the thing _certain_, that such -abomination is _wrought in Israel_;"--something affecting the whole -nation--"then shalt thou bring forth that man or that woman, which -have committed that wicked thing, unto thy gates, even that man or -that woman, and shalt stone them with stones till they die. At the -mouth of two witnesses, or three witnesses, shall he that is worthy of -death be put to death; but at the mouth of one witness he shall not be -put to death. The hands of the witnesses shall be first upon him to -put him to death, and afterward the hands of all the people. So thou -shalt put the evil away from among you." (Ver. 2-7.) - -We have already had occasion to refer to the great principle laid down -in the foregoing passage. It is one of immense importance, namely, the -absolute necessity of having competent testimony ere forming a -judgment in any case. It meets us constantly in Scripture; indeed, it -is the invariable rule in the divine government, and therefore it -claims our earnest attention. We may be sure it is a safe and -wholesome rule, the neglect of which must always lead us astray. We -should never allow ourselves to form, much less to express and act -upon, a judgment without the testimony of two or three witnesses. -However trustworthy and morally reliable any one witness may be, it is -not a sufficient basis for a conclusion. We may feel convinced in our -minds that the thing is true because affirmed by one in whom we have -confidence; but God is wiser than we. It may be that the one witness -is thoroughly upright and truthful, that he would not for worlds tell -an untruth or bear false witness against any one,--all this may be -true, but we must adhere to the divine rule--"In the mouth of two or -three witnesses shall every word be established." - -Would that this were more diligently attended to in the Church of God! -Its value in all cases of discipline, and in all cases affecting the -character or reputation of any one, is simply incalculable. Ere ever -an assembly reaches a conclusion or acts on a judgment in any given -case, it should insist on adequate evidence. If this be not -forthcoming, let all wait on God--wait patiently and confidingly, and -He will surely supply what is needed. - -For instance, if there be moral evil or doctrinal error in an assembly -of Christians, but it is only known to one; that one is perfectly -certain--deeply and thoroughly convinced of the fact. What is to be -done? Wait on God for further witness. To act without this, is to -infringe a divine principle laid down with all possible clearness -again and again in the Word of God. Is the one witness to feel -himself aggrieved or insulted because his testimony is not acted upon? -Assuredly not; indeed he ought not to expect such a thing, yea, he -ought not to come forward as a witness until he can corroborate his -testimony by the evidence of one or two more. Is the assembly to be -deemed indifferent or supine because it refuses to act on the -testimony of a solitary witness? Nay, it would be flying in the face -of a divine command were it to do so. - -And be it remembered that this great practical principle is not -confined in its application to cases of discipline, or questions -connected with an assembly of the Lord's people; it is of universal -application. We should never allow ourselves to form a judgment or -come to a conclusion without the divinely appointed measure of -evidence; if that be not forthcoming, it is our plain duty to wait, -and if it be needful for us to judge in the case, God will, in due -time, furnish the needed evidence. We have known a case in which a man -was falsely accused because the accuser based his charge upon the -evidence of one of his senses; had he taken the trouble of getting the -evidence of one or two more of his senses, he would not have made the -charge. - -Thus the entire subject of evidence claims the serious attention of -the reader, let his position be what it may. We are all prone to rush -to hasty conclusions, to take up impressions, to give place to -baseless surmisings, and allow our minds to be warped and carried away -by prejudice. All these have to be most carefully guarded against. We -need more calmness, seriousness, and cool deliberation in forming and -expressing our judgment about men and things; but especially about -men, inasmuch as we may inflict a grievous wrong upon a friend, a -brother, or a neighbor by giving utterance to a false impression or a -baseless charge. We may allow ourselves to be the vehicle of an -utterly groundless accusation, whereby the character of another may be -seriously damaged. This is very sinful in the sight of God, and should -be most jealously watched against in ourselves, and sternly rebuked in -others, whenever it comes before us. Whenever any one brings a charge -against another behind his back, we should insist upon his proving or -withdrawing his statement. Were this plan adopted, we should be -delivered from a vast amount of evil-speaking, which is not only most -unprofitable, but positively wicked, and not to be tolerated. - -Before turning from the subject of evidence, we may just remark that -inspired history supplies us with more than one instance in which a -righteous man has been condemned with an appearance of attention to -Deuteronomy xvii. 6, 7. Witness the case of Naboth, in 1 Kings xxi; -and the case of Stephen, in Acts vi. and vii; and above all, the case -of the only perfect Man that ever trod this earth. Alas! men can, at -times, put on the appearance of wonderful attention to the letter of -Scripture when it suits their own ungodly ends; they can quote its -sacred words in defense of the most flagrant unrighteousness and -shocking immorality. Two witnesses accused Naboth of blaspheming God -and the king, and that faithful Israelite was deprived of his -inheritance and of his life on the testimony of two liars, hired by -the direction of a godless, cruel woman. Stephen, a man full of the -Holy Ghost, was stoned to death for blasphemy, on the testimony of -false witnesses received and acted upon by the great religious leaders -of the day, who could doubtless quote Deuteronomy xvii. as their -authority. - -But all this, while it so sadly and forcibly illustrates what man is, -and what mere human religiousness without conscience is, leaves wholly -untouched the fine moral rule laid down for our guidance in the -opening lines of our chapter. Religion without conscience or the fear -of God is the most degrading, demoralizing, hardening thing beneath -the canopy of heaven; and one of its most terrible features is seen in -this, that men under its influence are not ashamed or afraid to make -use of the letter of holy Scripture as a cloak wherewith to cover the -most horrible wickedness. - -But thanks and praise to our God, His Word stands forth before the -vision of our souls in all its heavenly purity, divine virtue, and -holy morality, and flings back in the face of the enemy his every -attempt to draw from its sacred pages a plea for aught that is not -true, venerable, just, pure, lovely, and of good report. - -We shall now proceed to quote for the reader the second paragraph of -our chapter, in which we shall find instruction of great moral value, -and much needed in this day of self-will and independence. - -"If there arise a matter too hard for thee in judgment, between blood -and blood, between plea and plea, and between stroke and stroke, being -matters of controversy within thy gates; then shalt thou arise and get -thee up _into the place which the Lord thy God shall choose_; and thou -shalt come unto the priests the Levites, and unto the judges that -shall be in those days, and inquire; and they shall show thee the -sentence of judgment: and thou shalt do according to the sentence -which they of _that place which the Lord shall choose_ shall show -thee; and thou shalt observe to do according to all that they inform -thee; according to the sentence of the law which they shall teach -thee, and according to the judgment which they shall tell thee, thou -shalt do: thou shalt not decline from the sentence which they shall -show thee, to the right hand, nor to the left, and the man that will -do presumptuously, and will not hearken unto the priest that standeth -to minister there before the Lord thy God, or unto the judge, even -that man shall die; and thou shalt put away the evil from Israel. And -all the people shall _hear_ and _fear_ and _do no more -presumptuously_." (Ver. 8-13.) - -Here we have divine provision made for the perfect settlement of all -questions which might arise throughout the congregation of Israel. -They were to be settled in the divine presence, at the divinely -appointed centre, by the divinely appointed authority. Thus self-will -and presumption were effectually guarded against. All matters of -controversy were to be definitively settled by the judgment of God as -expressed by the priest or the judge appointed by God for the purpose. - -In a word, it was absolutely and entirely a matter of divine -authority. It was not for one man to set himself up in self-will and -presumption against another. This would never do in the assembly of -God. Each one had to submit his cause to a divine tribunal, and bow -implicitly to its decision. There was to be no appeal, inasmuch as -there was no higher court. The divinely appointed priest or judge -spoke as the oracle of God, and both plaintiff and defendant had to -bow, without a demur, to the decision. - -Now, it must be very evident to the reader that no member of the -congregation of Israel would ever have thought of bringing his case -before a Gentile tribunal for judgment. This, we may feel assured, -would have been utterly foreign to the thoughts and feelings of every -true Israelite. It would have involved a positive insult to Jehovah -Himself, who was in their midst to give judgment in every case which -might arise. Surely He was sufficient. He knew the ins and outs, the -_pros_ and _cons_, the roots and issues, of every controversy, however -involved or difficult. All were to look to Him, and to bring their -causes to the place which He had chosen, and no where else. The idea -of two members of the assembly of God appearing before a tribunal of -the uncircumcised for judgment would not have been tolerated for a -moment. It would be as much as to say that there was a defect in the -divine arrangement for the congregation. - -Has this any voice for us? How are Christians to have their questions -and their controversies settled? Are they to betake themselves to the -world for judgment? Is there no provision in the assembly of God for -the proper settlement of cases which may arise? Hear what the inspired -apostle says on the point to the assembly at Corinth, and "to all that -in every place call on the name of our Lord Jesus Christ, both theirs -and ours," and therefore to all true Christians now. - -"Dare any of you, having a matter against another, go to law before -the unjust, and not before the saints? Do ye not know that the saints -shall judge the world? and if the world shall be judged by you, are ye -unworthy to judge the smallest matters? Know ye not that we shall -judge angels? how much more things that pertain to this life! If then -ye have judgments of things pertaining to this life, set them to judge -who are least esteemed in the Church. I speak to your shame. Is it so, -that there is not a wise man among you? no, not one that shall be able -to judge between his brethren? But brother goeth to law with brother, -and that before the unbelievers. Now therefore there is utterly a -fault among you, because ye go to law one with another. Why do ye not -rather take wrong? why do ye not rather be defrauded? Nay, ye do -wrong, and defraud, and that your brethren. Know ye not that the -unrighteous shall not inherit the kingdom of God? _Be not deceived._" -(1 Cor. vi. 1-9.) - -Here, then, we have divine instruction for the Church of God in all -ages. We must never, for a moment, lose sight of the fact that the -Bible is _the_ book for every stage of the Church's earthly career. -True it is, alas! the Church is not as it was when the above lines -were penned by the inspired apostle; a vast change has taken place in -the Church's practical condition. There was no difficulty in early -days in distinguishing between the Church and the world--between "the -saints" and "unbelievers"--between "those within" and "those without." -The line of demarkation was broad, distinct, and unmistakable in those -days. Any one who looked at the face of society in a religious point -of view would see three things, namely, Paganism, Judaism, and -Christianity--the Gentile, the Jew, and the Church of God--the heathen -temple, the synagogue, and the assembly of God. There was no -confounding these things. The Christian assembly stood out in vivid -contrast with all beside. Christianity was strongly and clearly -pronounced in those primitive times. It was neither a national, -provincial, nor parochial affair, but a personal, practical, living -reality. It was not a mere nominal, national, professional creed, but -a divinely wrought faith, a living power in the heart flowing out in -the life. - -But now, things are totally changed. The Church and the world are so -mixed up, that the vast majority of professors could hardly -understand the real force and proper application of the passage which -we have just quoted. Were we to speak to them about "the saints" going -to law "before the unbelievers," it would seem like a foreign tongue. -Indeed, the term "saint" is hardly heard in the professing church, -save when used with a sneer, or as applied to such as have been -canonized by a superstitious reverence. - -But has any change come over the Word of God, or over the grand truths -which that Word unfolds to our souls? Has any change come over the -thoughts of God in reference to what His Church is, or what the world -is, or as to the proper relation of the one to the other? Does He not -know who are "saints" and who are "unbelievers"? Has it ceased to be -"a fault" for "brother to go to law with brother, and that before the -unbelievers"? In a word, has holy Scripture lost its power, its point, -its divine application? Is it no longer our guide, our authority, our -one perfect rule and unerring standard? Has the marked change that has -come over the Church's moral condition deprived the Word of God of all -power of application to _us_--"to all that in every place call on the -name of our Lord Jesus Christ"? Has our Father's most precious -revelation become, in any one particular, a dead letter--a piece of -obsolete writing--a document pertaining to days long gone by? Has our -altered condition robbed the Word of God of a single one of its moral -glories? - -Reader, what answer does your heart return to these questions? Let us -most earnestly entreat of you to weigh them honestly, humbly, and -prayerfully in the presence of your Lord. We believe your answer will -be a wonderfully correct index of your real position and moral state. -Do you not clearly see and fully admit that Scripture can never lose -its power? Can the principles of 1 Corinthians vi. ever cease to be -binding on the Church of God? It is fully admitted--for who can deny -that things are sadly changed?--but "Scripture cannot be broken," and -therefore what was "a fault" in the first century cannot be right in -the nineteenth; there may be more difficulty in carrying out divine -principles, but we must never consent to surrender them, or to act on -any lower ground. If once we admit the idea that because the whole -professing church has gone wrong it is impossible for us to do right, -the whole principle of Christian obedience is surrendered. It is as -wrong for "brother to go to law with brother before the unbelievers" -to-day as when the apostle wrote his epistle to the assembly at -Corinth.[17] True, the Church's _visible_ unity is gone; she is shorn -of many gifts, she has departed from her normal condition; but the -principles of the Word of God can no more lose their power than the -blood of Christ can lose its virtue or His priesthood lose its -efficacy. - - [17] It is well for us to bear in mind that wherever there are "two or - three" gathered to the Name of the Lord Jesus, in ever such weakness, - there will be found, if only they are truly humble and dependent, - spiritual ability to judge in any case that may arise between - brethren. They can count on divine wisdom being supplied for the - settlement of any question, plea, or controversy, so that there need - not be any reference to a worldly tribunal. - - No doubt worldly men would smile at such an idea; but we must adhere, - with holy decision, to the guidance of Scripture. Brother must not go - to law with brother before the unbelievers. This is distinct and - emphatic. There are resources available for the assembly in Christ, - the Head and Lord, for the settlement of every possible question. - - Let the Lord's people seriously apply their hearts to the - consideration of this subject. Let them see that they are gathered on - the true ground of the Church of God; and then, though ever conscious - that things are not as they once were in the Church--though sensible - of the greatest weakness, failure, and shortcoming, they will - nevertheless find the grace of Christ ever sufficient for them, and - the Word of God full of all needed instruction and authority, so that - they need never betake themselves to the world for help, counsel, or - judgment. "Where two or three are gathered together in My name, there - am I in the midst of them." - - This surely is enough for every exigence. Is there any question that - our Lord Christ cannot settle? Do we want natural cleverness, worldly - wisdom, long-headedness, great learning, keen sagacity, if we have - Him? Surely not; indeed all such things can only prove like Saul's - armor to David. All we want is, simply to use the resources which we - have in Christ. We shall assuredly find, "in the place where His name - is recorded," priestly wisdom to judge in every case which may arise - between brethren. - - And further, let the Lord's dear people remember, in all cases of - local difficulty which may arise, that there is no need whatever for - them to look for extraneous aid, to write to other places to get some - wise man to come and help them. No doubt, if the Lord sends any of His - beloved servants at the moment, their sympathy, fellowship, counsel, - and help will be highly prized. We are not encouraging independence - one of the other, but absolute and complete dependence upon Christ, - our Head and Lord. - -And further, we must bear in mind that there are resources of wisdom, -grace, power, and spiritual gift treasured up for the Church in Christ -her Head, ever available for those who have faith to use them. We are -not straitened in our blessed and adorable Head. We need never expect -to see the body restored to its normal condition on the earth, but for -all that, it is our privilege to see what the true ground of the body -is, and it is our duty to occupy that ground and no other. - -Now, it is perfectly wonderful the change that takes place in our -whole condition--in our view of things, in our thoughts of ourselves -and our surroundings--the moment we plant our foot on the true ground -of the Church of God. Every thing seems changed; the Bible seems a new -book; we see every thing in a new light; portions of Scripture which -we have been reading for years without interest or profit now sparkle -with divine light, and fill us with wonder, love, and praise. We see -everything from a new stand-point; our whole range of vision is -changed; we have made our escape from the murky atmosphere which -inwraps the whole professing church, and can now look around and see -things clearly in the heavenly light of Scripture. In fact, it seems -like a new conversion; and we find we can now read Scripture -intelligently, because we have the divine key. We see Christ to be the -centre and object of all the thoughts, purposes, and counsels of God -from everlasting to everlasting, and hence we are conducted into that -marvelous sphere of grace and glory which the Holy Ghost delights to -unfold in the precious Word of God. - -May the reader be led into the thorough understanding of all this, by -the direct and powerful ministry of the Holy Spirit. May he be enabled -to give himself to the study of Scripture, and to surrender himself, -unreservedly, to its teaching and authority. Let him not confer with -flesh and blood, but cast himself, like a little child, on the Lord, -and seek to be led on in spiritual intelligence and practical -conformity to the mind of Christ. - -We must now look for a moment at the closing verses of our chapter, in -which we have a remarkable onlook into Israel's future, anticipating -the moment in which they should seek to set a king over them. - -"When thou art come unto the land which the Lord thy God giveth thee, -and shalt possess it, and shalt dwell therein, and shalt say, I will -set a king over me, like as all the nations that are about me; thou -shalt in any wise set him king over thee whom the Lord thy God shall -choose; one from among thy brethren shalt thou set king over thee; -thou mayest not set a stranger over thee, which is not thy brother. -But he shall not multiply horses to himself, nor cause the people to -return to Egypt, to the end that he should multiply horses; forasmuch -as the Lord hath said unto you, 'Ye shall henceforth return no more -that way.' Neither shall he multiply wives to himself, that his heart -turn not away; neither shall he greatly multiply to himself silver and -gold." - -How very remarkable that the three things which the king was not to do -were just _the_ very things which were done--and extensively done by -the greatest and wisest of Israel's monarchs. "King Solomon made a -navy of ships in Ezion-geber, which is beside Eloth, on the shore of -the Red Sea, in the land of Edom. And Hiram sent in the navy his -servants, shipmen that had knowledge of the sea, with the servants of -Solomon. And they came to Ophir, and fetched from thence _gold_, four -hundred and twenty talents [over two millions], and brought it to king -Solomon." "And Hiram sent to the king sixscore talents of gold." "And -the weight of gold that came to Solomon in one year was six hundred -threescore and six talents of gold [nearly three and a half millions], -beside that he had of the merchantmen, and of the traffic of the spice -merchants, and of all the kings of Arabia, and of the governors of the -country." Again, we read, "And the king made _silver_ to be in -Jerusalem as stones.... And Solomon had _horses brought out of -Egypt_.... But king Solomon loved many strange women.... And he had -seven hundred wives, princesses, and three hundred concubines; and his -wives turned away his heart." (1 Kings ix, x, xi.) - -What a tale this tells! what a commentary it furnishes upon man in his -very best and highest estate! Here was a man endowed with wisdom -beyond all others, surrounded by unexampled blessings, dignities, -honors, and privileges; his earthly cup was full to the brim; there -was nothing lacking which this world could supply to minister to human -happiness. And not only so, but his remarkable prayer at the -dedication of the temple might well lead us to cherish the brightest -hopes respecting him, both personally and officially. - -But sad to say, he broke down most deplorably in every one of the -particulars as to which the law of his God had spoken so definitely -and so clearly. He was told not to multiply silver and gold, and yet -he multiplied them; he was told not to return to Egypt to multiply -horses, and yet to Egypt he went for horses; he was told not to -multiply wives, and yet he had a thousand of them, and they turned -away his heart. Such is man! Oh, how little is he to be counted upon! -"All flesh is as grass, and all the glory of man as the flower of -grass. The grass withereth, and the flower thereof falleth away." -"Cease ye from man whose breath is in his nostrils, for wherein is he -to be accounted of?" - -But we may ask, How are we to account for Solomon's signal, sorrowful, -and humiliating failure? what was the real secret of it? To answer -this, we must quote for the reader the closing verses of our chapter. - -"And it shall be, when he sitteth upon the throne of his kingdom, that -he shall write him a copy of this law in a book out of that which is -before the priests the Levites; _and it shall be with him_, and _he -shall read therein all the days of his life_; that he may learn to -fear the Lord his God, to keep all the words of this law and these -statutes, to do them; that his heart be not lifted up above his -brethren, and that he turn not aside from the commandment, to the -right hand or to the left; to the end that he may prolong his days in -his kingdom, he and his children, in the midst of Israel." (Ver. -18-20.) - -Had Solomon attended to these most precious and weighty words, his -historian would have had a very different task to perform; but he did -not. We hear nothing of his having made a copy of the law; and most -assuredly, if he did make a copy of it, he did not attend to it--yea, -he turned his back upon it, and did the very things which he was told -not to do. In a word, the cause of all the wreck and ruin that so -rapidly followed the splendor of Solomon's reign, was the neglect of -the plain Word of God. - -It is this which makes it all so solemn for us, in this our own day, -and which leads us to call the earnest attention of the reader to it. -We deeply feel the need of seeking to rouse the attention of the whole -Church of God to this great subject. Neglect of the Word of God is the -source of all the failure, all the sin, all the error, all the -mischief and confusion, the heresies, sects, and schisms that have -ever been or are now in this world. And we may add, with equal -confidence, that the only real, sovereign remedy for our present -lamentable condition will be found in returning, _every one for -himself and herself_, to the simple but sadly neglected authority of -the Word of God. Let each one see his own departure, and that of the -whole professing body, from the plain and positive teaching of the New -Testament--the commandments of our blessed Lord and Saviour Jesus -Christ. Let us humble ourselves under the mighty hand of our God, -because of our common sin, and let us turn to Him in true -self-judgment, and He will graciously restore and heal and bless us, -and lead us in that most blessed path of obedience which lies open -before every truly humble soul. - -May God the Holy Ghost, in His own resistless power, bring home to the -heart and conscience of every member of the body of Christ on the face -of the earth, the urgent need of an immediate and unreserved surrender -to the authority of the Word of God. - - - - -CHAPTER XVIII. - - -The opening paragraph of this chapter suggests a deeply interesting -and practical line of truth. - -"The priests the Levites, and all the tribe of Levi, shall have no -part nor inheritance with Israel; they shall eat the offerings of the -Lord made by fire, and His inheritance. Therefore shall they have no -inheritance among their brethren: the Lord is their inheritance, as He -hath said unto them. And this shall be the priest's due from the -people, from them that offer a sacrifice, whether it be ox or sheep; -and they shall give unto the priest the shoulder, and the two cheeks, -and the maw. The first-fruits also of thy corn, of thy wine, and of -thine oil, and the first of the fleece of thy sheep shalt thou give -him. For the Lord thy God hath chosen him out of all thy tribes, to -stand to minister in the name of the Lord, him and his sons forever. -And if a Levite come from any of thy gates out of all Israel, where he -sojourned, and _come with all the desire of his mind unto the place -which the Lord shall choose_; then he shall minister in the name of -the Lord his God, as all his brethren the Levites do, which stand -there before the Lord. They shall have like portions to eat, beside -that which cometh out of the sale of his patrimony." (Ver. 1-8.) - -Here, as in every part of the book of Deuteronomy, the priests are -classed with the Levites in a very marked way. We have called the -reader's attention to this as a special characteristic feature of our -book, and shall not dwell upon it now, but merely, in passing, remind -the reader of it, as something claiming his attention. Let him weigh -the opening words of our chapter, "The priests the Levites," and -compare them with the way in which the priests the sons of Aaron are -spoken of in Exodus, Leviticus, and Numbers; and if he should be -disposed to ask the reason of this distinction, we believe it to be -this, that in Deuteronomy the divine object is, to bring the whole -assembly of Israel more into prominence, and hence it is that the -priests in their official capacity come rarely before us. The grand -Deuteronomic idea is, _Israel in immediate relationship with Jehovah_. - -Now, in the passage just quoted, we have the priests and the Levites -linked together, and presented as the Lord's servants, wholly -dependent upon Him, and intimately identified with His altar and His -service. This is full of interest, and opens up a very important field -of practical truth, to which the Church of God would do well to -attend. - -In looking through the history of Israel, we observe that when things -were in any thing like a healthful condition, the altar of God was -well attended to, and, as a consequence, the priests and the Levites -were well supplied. If Jehovah had His portion, His servants were sure -to have theirs; if He was neglected, so were they. They were bound up -together. The people were to bring their offerings to God, and He -shared them with His servants. The priests the Levites were not to -exact or demand of the people, but the people were privileged to bring -their gifts to the altar of God, and He permitted His servants to feed -upon the fruit of His people's devotedness to Him. - -Such was the true--the divine idea as to the Lord's servants of old. -They were to live upon the voluntary offerings presented to God by the -whole congregation. True it is that in the dark and evil days of the -sons of Eli we find something sadly different from this lovely moral -order. Then, "the priest's custom with the people was, that when any -one offered sacrifice, the priest's servant came, while the flesh was -in seething, with a flesh-hook of three teeth in his hand; and he -struck it into the pan, or kettle, or caldron, or pot; all that the -flesh-hook brought up, the priest took for himself. So they did in -Shiloh unto all the Israelites that came thither. Also before they -burnt the fat [God's special portion], the priest's servant came, and -said to the man that sacrificed, 'Give flesh to roast for the priest; -for he will not have sodden flesh of thee, but raw.' And if any man -said unto him, Let them not fail to burn the fat presently, and then -take as much as thy soul desireth; then he would answer him, 'Nay; -but thou shalt give it me now; and if not, _I will take it by force_.' -Wherefore the sin of the young men was very great before the Lord; for -men abhorred the offering of the Lord." (1 Sam. ii. 13-17.) - -All this was truly deplorable, and ended in the solemn judgment of God -upon the house of Eli. It could not be otherwise. If those who -ministered at the altar could be guilty of such terrible iniquity and -impiety, judgment must take its course. - -But the normal condition of things, as presented in our chapter, was -in vivid contrast with all this frightful iniquity. Jehovah would -surround Himself with the willing offerings of His people, and from -these offerings He would feed His servants who ministered at His -altar. Hence, therefore, when the altar of God was diligently, -fervently, and devotedly attended to, the priests the Levites had a -rich portion--an abundant supply; and on the other hand, when Jehovah -and His altar were treated with cold neglect, or merely waited upon in -a barren routine or heartless formalism, the Lord's servants were -correspondingly neglected. In a word, they stood intimately identified -with the worship and service of the God of Israel. - -Thus, for example, in the bright days of the good king Hezekiah, when -things were fresh and hearts happy and true, we read, "And Hezekiah -appointed the courses of the priests and the Levites after their -courses, every man according to his service, the priests and Levites -for burnt-offerings and for peace-offerings, to minister, and to give -thanks, and to praise in the gates of the tents of the Lord. He -appointed also the king's portion of his substance for the -burnt-offerings, to wit, for the morning and evening burnt-offerings, -and the burnt-offerings for the Sabbaths, and for the new moons, and -for the set feasts, _as it is written in the law of the Lord_. -Moreover, he commanded the people that dwelt in Jerusalem _to give the -portion of the priests and the Levites, that they might be encouraged -in the law of the Lord_. And as soon as the commandment came abroad, -the children of Israel brought _in abundance_the first-fruits of corn, -wine, and oil, and honey, and of all the increase of the field; and -the tithe of _all things_ brought they in _abundantly_. And concerning -the children of Israel and Judah, that dwelt in the cities of Judah, -they also brought in the tithe of oxen and sheep, and the tithe of -holy things which were consecrated unto the Lord their God, _and laid -them by heaps_. In the third month they began to lay the foundation of -the heaps, and finished them in the seventh month. And when Hezekiah -and the princes came and saw the heaps, they blessed the Lord and His -people Israel. Then Hezekiah questioned with the priests and the -Levites concerning the heaps. And Azariah the chief priest of the -house of Zadok answered him, and said, '_Since the people began to -bring the offerings into the house of the Lord, we have had enough to -eat, and have left plenty; for the Lord hath blessed His people;_ -_and that which is left is this great store_." (2 Chron. xxxi. 2-10.) - -How truly refreshing is all this! and how encouraging! The deep, full, -silvery tide of devotedness flowed around the altar of God, bearing -upon its bosom an ample supply to meet all the need of the Lord's -servants, and "heaps" beside. This, we may feel assured, was grateful -to the heart of the God of Israel, as it was to the hearts of those -who had given themselves, at His call and by His appointment, to the -service of His altar and His sanctuary. - -And let the reader specially note those precious words, "_As it is -written in the law of the Lord_." Here was Hezekiah's authority, the -solid basis of his whole line of conduct from first to last. True, the -nation's visible unity was gone; the condition of things when he began -his blessed work was most discouraging; but the word of the Lord was -as true, as real, and as direct in its application in Hezekiah's day -as it was in the days of David or Joshua. Hezekiah rightly felt that -Deuteronomy xviii. 1-8 applied to his day and to his conscience, and -that he and the people were responsible to act upon it, according to -their ability. Were the priests and the Levites to starve because -Israel's national unity was gone? Surely not. They were to stand or -fall with the Word, the worship, and the work of God. Circumstances -might vary, and the Israelite might find himself in a position in -which it would be impossible to carry out in detail all the ordinances -of the Levitical ceremonial, but he never could find himself in -circumstances in which it was not his high privilege to give full -expression to his heart's devotedness to the service, the altar, and -the law of Jehovah. - -Thus, then, we see, throughout the entire history of Israel, that when -things were at all bright and healthy, the Lord's worship, His work, -and His workmen were blessedly attended to; but on the other hand, -when things were low, when hearts were cold, when self and its -interests had the uppermost place, then all these great objects were -treated with heartless neglect. Look, for example, at Nehemiah xiii. -When that beloved and faithful servant returned to Jerusalem, after an -absence of certain days, he found, to his deep sorrow, that, even in -that short time, various things had gone sadly astray; amongst the -rest, the poor Levites had been left without any thing to eat. "And I -perceived that the portions of the Levites had not been given them; -for the Levites and the singers that did the work were fled every one -to his field." There were no "heaps" of first-fruits in those dismal -days, and surely it was hard for men to work and sing when they had -nothing to eat. This was not according to the law of Jehovah, nor -according to His loving heart. It was a sad reproach upon the people -that the Lord's servants were obliged, through their gross neglect, to -abandon His worship and His work in order to keep themselves from -starving. - -This, truly, was a deplorable condition of things. Nehemiah felt it -keenly, as we read, "Then contended I with the rulers, and said, '_Why -is the house_ _of God forsaken?_' And I gathered them together, and -set them in their place. Then brought all Judah the tithe of the corn, -and the new wine, and the oil, unto the treasuries. And I made -treasurers over the treasuries, ... for they were counted -faithful;"--they were entitled to the confidence of their -brethren--"and their office was to distribute unto their brethren." It -needed a number of tried and faithful men to occupy the high position -of distributing to their brethren the precious fruit of the people's -devotedness; they could take counsel together, and see that the Lord's -treasury was faithfully managed, according to His Word, and the need -of His true and _bona-fide_ workmen fully met, without prejudice or -partiality. - -Such was the lovely order of the God of Israel--an order to which -every true Israelite such as Nehemiah and Hezekiah would delight to -attend. The rich tide of blessing flowed forth from Jehovah to His -people, and back from His people to Him, and from that flowing tide -His servants were to draw a full supply for all their need. It was a -dishonor to Him to have the Levites obliged to return to their fields; -it proved that His house was forsaken, and that there was no -sustenance for His servants. - -Now, the question may here be asked, What has all this to say to us? -what has the Church of God to learn from Deuteronomy xviii. 1-8? In -order to answer this question, we must turn to 1 Corinthians ix, where -the inspired apostle deals with the very important subject of the -support of the Christian ministry--a subject so little understood by -the great mass of professing Christians. As to _the law of the case_, -it is as distinct as possible. "Who goeth a warfare at any time at his -own charges? who planteth a vineyard, and eateth not of the fruit -thereof? or who feedeth a flock, and eateth not of the milk of the -flock? Say I these things as a man? or saith not the law the same -also? For it is written in the law of Moses, 'Thou shalt not muzzle -the mouth of the ox that treadeth out the corn. Doth God take care for -oxen? or saith He it altogether for our sakes? For our sakes, no -doubt, this is written; that he that ploweth should plow in hope, and -that he that thresheth in hope should be partaker of his hope. If we -have sown unto you spiritual things, is it a great thing if we shall -reap your carnal things? If others be partakers of this power over -you, are not we rather? Nevertheless"--here grace shines out, in all -its heavenly lustre--"we have not used this power; but suffer all -things lest we should hinder the gospel of Christ. Do ye not know that -they which minister about holy things live of the things of the -temple? and they which wait at the altar are partakers with the altar? -Even so hath the Lord ordained that they which preach the gospel -should live of the gospel. But"--here again grace asserts its holy -dignity--"I have used none of these things; neither have I written -these things that it should be so done unto me; for it were better for -me to die than that any man should make my glorying void. For though -I preach the gospel, I have nothing to glory of; for necessity is laid -upon me; yea, woe is unto me if I preach not the gospel! For if I do -this thing willingly, I have a reward; but if against my will, a -dispensation of the gospel is committed unto me. What is my reward, -then? Verily that when I preach the gospel, I may make the gospel of -Christ without charge, that I abuse not my power in the gospel." (Ver. -7-18.) - -Here we have this interesting and weighty subject presented in all its -bearings. The inspired apostle lays down, with all possible decision -and clearness, the divine law on the point. There is no mistaking it. -"The Lord hath ordained that they that preach the gospel should live -of the gospel;" that just as the priests and the Levites of old lived -on the offerings presented by the people, so now, those who are really -called of God, gifted by Christ, and fitted by the Holy Ghost to -preach the gospel, and who are giving themselves constantly and -diligently to that glorious work, are morally entitled to temporal -support. It is not that they should look to those to whom they preach -for a certain stipulated sum. There is no such idea as this in the New -Testament. The workman must look to his Master, and to Him alone, for -support. Woe be to him if he looks to the church, or to men in any -way. The priests and Levites had their portion in and from Jehovah. He -was the lot of their inheritance. True, He expected the people to -minister to Him in the persons of His servants. He told them what to -give, and blessed them in giving: it was their high privilege, as -well as their bounden duty, to give; had they refused or neglected, it -would have brought drought and barrenness upon their fields and -vineyards. (Hag. i. 5-11.) - -But the priests the Levites had to look _only_ to Jehovah. If the -people failed in their offerings, the Levites had to fly to their -fields and work for their living. They could not go to law with any -one for tithes and offerings; their only appeal was to the God of -Israel, who had ordained them to the work and given them the work to -do. - -So also with the Lord's workmen now--they must look _only_ to Him. -They must be well assured that He has fitted them for the work, and -called them to it, ere they attempt to push out (if we may so express -it) from the shore of circumstances, and give themselves wholly to the -work of preaching. They must take their eyes completely off from -men--from all creature-streams and human props, and lean exclusively -upon the living God. We have seen the most disastrous consequences -resulting from acting under a mistaken impulse in this most solemn -matter; men not called of God, or fitted for the work, giving up their -occupations, and coming forth, as they said, to live by faith and give -themselves to the work. Deplorable shipwreck was the result in every -instance. Some, when they began to look the stern realities of the -path straight in the face, became so alarmed that they actually lost -their mental balance, lost their reason for a time; some lost their -peace, and some went right back into the world again. - -In short, it is our deep and thorough conviction, after forty years' -observation, that the cases are few and far between in which it is -morally safe and good for one to abandon his bread-winning calling in -order to preach the gospel. It must be so distinct and unquestionable -to the man himself, that he has only to say, with Luther, at the Diet -of Worms, "Here I am; I can do no otherwise: God help me! Amen." Then -he may be perfectly sure that God will sustain him in the work to -which He has called him, and meet all his need "according to His -riches in glory by Christ Jesus." And as to men and their thoughts -respecting him and his course, he has simply to refer them to his -Master. He is not responsible to them, nor has he ever asked them for -any thing. If they were compelled to support him, reason would that -they might complain or raise questions; but as they are not, they must -just leave him, remembering that to his own Master he standeth or -falleth. - -But when we look at the splendid passage just quoted from 1 -Corinthians ix, we find that the blessed apostle, after having -established, beyond all question, his right to be supported, -relinquishes it completely.--"Nevertheless, I have used none of these -things." He worked with his hands; he wrought with labor and travail -night and day, in order not to be chargeable or burdensome to any. -"These hands," he says, "have ministered to my necessities, and those -that were with me." He coveted no man's silver or gold or apparel. He -traveled, he preached, he visited from house to house, he was the -laborious apostle, the earnest evangelist, the diligent pastor, he had -the care of all the churches. Was not he entitled to support? -Assuredly he was. It ought to have been the joy of the Church of God -to minister to his every need. But he never enforced his claim--nay, -he surrendered it. He supported himself and his companions by the -labor of his hands; and all this as an example, as he says to the -elders of Ephesus, "I have showed you all things, how that so laboring -ye ought to support the weak, and to remember the words of the Lord -Jesus, how He said, 'It is more blessed to give than to receive.'" - -Now, it is perfectly wonderful to think of this beloved and revered -servant of Christ, with his extensive travels from Jerusalem and round -about to Illyricum, his gigantic labors as an evangelist, a pastor, -and a teacher, and yet finding time to support himself and others by -the work of his hands. Truly he occupied high moral ground. His case -is a standing testimony against hirelingism, in every shape and form. -The infidel's sneering references to well-paid ministers could have no -application whatever to him. He certainly did not preach for hire. - -And yet he thankfully received help from those who knew how to give -it. Again and again the beloved assembly at Philippi ministered to the -necessities of their revered and beloved father in Christ. How well -for them that they did so! It will never be forgotten. Millions have -read the sweet record of their devotedness, and been refreshed by the -odor of their sacrifice; it is recorded in heaven, where nothing of -the kind is ever forgotten--yea, it is engraved on the very tablets of -the heart of Christ. Hear how the blessed apostle pours out his -grateful heart to his much-loved children.--"I rejoiced in the Lord -greatly, that now at the last your care of me hath flourished again; -wherein ye were also careful, but ye lacked opportunity. Not that I -speak in respect of want;"--blessed, self-denying servant!--"for I -have learned, in whatsoever state I am, to be content. I know both how -to be abased, and I know how to abound; every where and in all things -I am instructed both to be full and to be hungry, both to abound and -to suffer need. I can do all things through Christ, which -strengtheneth me. Notwithstanding, ye have well done that ye did -communicate with my affliction. Now ye Philippians know also, that in -the beginning of the gospel, when I departed from Macedonia, no church -communicated with me as concerning giving and receiving, but ye only. -For even in Thessalonica ye sent once and again unto my necessity. Not -because I desire a gift; but I desire fruit that may abound to your -account. But I have all, and abound; I am full, having received from -Epaphroditus the things which were sent from you, an odor of a sweet -smell, a sacrifice acceptable, well-pleasing to God. But my God shall -supply all your need according to His riches in glory by Christ -Jesus." (Phil. iv. 10-19.) - -What a rare privilege to be allowed to comfort the heart of such an -honored servant of Christ, at the close of his career, and in the -solitude of his prison at Rome! How seasonable, how right, how lovely, -was their ministry! What joy to receive the apostle's grateful -acknowledgments! and then how precious the assurance that their -service had gone up, as an odor of sweet smell, to the very throne and -heart of God! Who would not rather be a Philippian ministering to the -apostle's need, than a Corinthian calling his ministry in question, or -a Galatian breaking his heart? How vast the difference! The apostle -could not take any thing from the assembly at Corinth; their state did -not admit of it. Individuals in that assembly did minister to him, and -their service is recorded on the page of inspiration, remembered -above, and it will be abundantly rewarded in the kingdom by and by. "I -am glad of the coming of Stephanas and Fortunatus and Achaicus; for -_that which was lacking on your part they have supplied_. For they -have refreshed my spirit and yours, therefore acknowledge ye them that -are such." (1 Cor. xvi. 17, 18.) - -Thus, then, from all that has passed before us, we learn most -distinctly that both under the law and under the gospel it is -according to the revealed will, and according to the heart of God, -that those who are really called of Him to the work, and who devote -themselves earnestly, diligently, and faithfully to it, should have -the hearty sympathy and practical help of His people. All who love -Christ will count it their deepest joy to minister to Him in the -persons of His servants. When He Himself was here upon earth, He -graciously accepted help from the hands of those who loved Him, and -had reaped the fruit of His most precious ministry--"certain women, -which had been healed of evil spirits and infirmities, Mary, called -Magdalene, out of whom went seven devils, and Joanna the wife of -Chuza, Herod's steward, and Susanna, and many others, which ministered -unto Him of their substance." (Luke viii. 2, 3.) - -Happy, highly privileged women! What joy to be allowed to minister to -the Lord of glory, in the days of His human need and humiliation! -There stand their honored names, on the divine page, written down by -God the Holy Ghost, to be read by untold millions, to be borne along -the stream of time right onward into eternity. How well it was for -those women that they did not waste their substance in -self-indulgence, or hoard it up to be rust on their souls, or a -positive curse, as money must ever be if not used for God! - -But on the other hand, we learn the urgent need, on the part of all -who take the place of workers, whether in or out of the assembly, of -keeping themselves perfectly free from all human influence, all -looking to men, in any shape or form. They must have to do with God in -the secret of their own souls, or they will assuredly break down, -sooner or later. They must look to Him alone for the supply of their -need. If the church neglect them, the church will be the serious loser -here and hereafter. If they can support themselves by the labor of -their hands, without curtailing their direct service to Christ, so -much the better; it is unquestionably the more excellent way. We are -as persuaded of this as of the truth of any proposition that could be -submitted to us. There is nothing more spiritually and morally noble -than a truly gifted servant of Christ supporting himself and his -family by the sweat of his brow or the sweat of his brain, and, at the -same time, giving himself diligently to the Lord's work, whether as an -evangelist, a pastor, or a teacher. The moral antipodes of this is -presented to our view in the person of a man who, without gift or -grace or spiritual life, enters what is called the ministry, as a mere -profession or means of living. The position of such a man is morally -dangerous and miserable in the extreme. We shall not dwell upon it, -inasmuch as it does not come within the range of the subject which has -been engaging our attention, and we are only too thankful to leave it -and proceed with our chapter. - -"When thou art come into the land which the Lord thy God giveth thee, -thou shalt not learn to do after the abominations of those nations. -There shall not be found among you any one that maketh his son or his -daughter to pass through the fire, or that useth divination, or an -observer of times, or an enchanter, or a witch, or a charmer, or a -consulter with familiar spirits, or a wizard, or a necromancer; for -_all that do these things are an abomination unto the Lord_, and -because of these abominations the Lord thy God doth drive them out -from before thee. Thou shalt be perfect with the Lord thy God. For -these nations, which thou shalt possess, hearkened unto observers of -times, and unto diviners; _but as for thee, the Lord thy God hath not -suffered thee so to do_." (Ver. 9-14.) - -Now, it may be that, on reading the foregoing quotation, the reader -feels disposed to ask what possible application it can have to -professing Christians. We ask, in reply, Are there any professing -Christians who are in the habit of going to witness the performances -of wizards, magicians, and necromancers? are there any who take part -in table-turning, spirit-rapping, mesmerism, or _clairvoyance_?[18] If -so, the passage which we have just quoted bears very pointedly and -solemnly upon all such. We most surely believe that all these things -which we have named are of the devil. This may sound harsh and severe, -but we cannot help that. We are thoroughly persuaded that when people -lend themselves to the awful business of bringing up, in any way, the -spirits of the departed, they are simply putting themselves into the -hands of the devil, to be deceived and deluded by his lies. What, we -may ask, do those who hold in their hands a perfect revelation from -God want of table-turning and spirit-rapping? Surely nothing. And if, -not content with that precious Word, they turn to the spirits of -departed friends or others, what can they expect but that God will -judicially give them over to be blinded and deceived by wicked -spirits, who come up and personate the departed, and tell all manner -of lies? - - [18] Some of our readers may object to our classing mesmerism with - spirit-rapping and table-turning. It may be they would regard it in - the same light, and use it in the same way, as ether or chloroform, in - medical practice. We do not attempt to dogmatize on the point. We can - only say that we could have nothing whatever to do with it. We - consider it a most solemn thing for any one to allow himself to be - placed by another in a state of utter unconsciousness, for any purpose - whatsoever. And as to the idea of listening to, or being guided by, - the ravings of a person in that state, we can only regard it as - absolutely absurd, if not positively sinful. - -We cannot attempt to go fully into this subject here; we have no time, -nor space, nor inclination, for any thing of the sort. We merely feel -it to be our solemn duty to warn the reader against having any thing -whatever to do with consulting departed spirits. We believe it to be -_most dangerous_ work. We do not enter upon the question as to whether -souls can come back to this world; no doubt God could permit them to -come if He saw fit, but this we leave. The great point for us to keep -ever before our hearts is, the perfect sufficiency of divine -revelation. What do we want of departed spirits? The rich man imagined -that if Lazarus were to go back to earth and speak to his five -brethren, it would have a great effect.--"'I pray thee therefore, -father, that thou wouldest send him to my father's house; for I have -five brethren; that he may testify unto them, lest they also come into -this place of torment.' Abraham saith unto him, '_They have Moses and -the prophets; let them hear them_.' And he said, 'Nay, father Abraham; -but if one went unto them from the dead, they will repent.' And he -said unto him, 'If they hear not _Moses and the prophets_, neither -will they be persuaded though one rose from the dead.'" (Luke xvi. -27-31.) - -Here we have a thorough settlement of this question. If people will -not hear the Word of God, if they will not believe its clear and -solemn statements as to themselves, their present condition, and their -future destiny, neither will they be persuaded though a thousand -departed souls were to come back and tell them what they saw and heard -and felt in heaven above or in hell beneath; it would produce no -saving or permanent effect upon them, It might cause great -excitement--great sensation, furnish great material for talk, and fill -the newspapers far and wide; but there it would end. People would go -on all the same with their traffic and gain, their folly and vanity, -their pleasure-hunting and self-indulgence. "If they hear not Moses -and the prophets, [and, we may add, Christ and His holy apostles,] -neither will they be persuaded though one rose from the dead." The -heart that will not bow to Scripture will not be convinced by any -thing; and as to the true believer, he has in Scripture all he can -possibly want, and therefore he has no need to have recourse to -table-turning, spirit-rapping, or magic. "And when they shall say unto -you, Seek unto them that have familiar spirits, and unto wizards that -peep, and that mutter; should not a people seek unto their God? for -the living to the dead? _To the law and to the testimony_; if they -speak not according to this word, it is because there is no light in -them." (Is. viii. 19, 20.) - -Here is the divine resource of the Lord's people, at all times and in -all places; and to this it is that Moses refers the congregation in -the splendid paragraph which closes our chapter. He shows them very -distinctly that they had no need to apply to familiar spirits, -enchanters, wizards, or witches, which were all an abomination to the -Lord. "The Lord thy God," he says, "will raise up unto thee a Prophet -from the midst of thee, of thy brethren, like unto me; _unto him ye -shall hearken_; according to all that thou desiredst of the Lord thy -God in Horeb in the day of the assembly, saying, 'Let me not hear -again the voice of the Lord my God, neither let me see this great fire -any more, that I die not.' And the Lord said unto me, 'They have well -spoken that which they have spoken. I will raise them up a Prophet -from among their brethren, like unto thee, and will put My words into -his mouth; and he shall speak unto them all that I shall command him. -And it shall come to pass that whosoever will not hearken unto My -words which he shall speak in My name, I will require it of him. But -the prophet which shall presume to speak a word in My name which I -have not commanded him to speak, or that shall speak in the name of -other gods, even that prophet shall die. And if thou say in thine -heart, How shall we know the word which the Lord hath not spoken? When -a prophet speaketh in the name of the Lord, if the thing follow not, -nor come to pass, that is the thing which the Lord hath not spoken, -but the prophet hath spoken it presumptuously: thou shalt not be -afraid of him." (Ver. 15-22.) - -We can be at no loss to know who this Prophet is, namely, our adorable -Lord and Saviour Jesus Christ. In the third chapter of Acts, Peter so -applies the words of Moses.--"He shall send Jesus Christ, which before -was preached unto you; whom the heaven must receive until the times of -restitution of all things, which God hath spoken by the mouth of all -His holy prophets since the world began. For Moses truly said unto the -fathers, 'A Prophet shall the Lord your God raise up unto you of your -brethren, like unto me; him shall ye hear in all things whatsoever he -shall say unto you. And it shall come to pass that every soul which -will not hear that Prophet shall be destroyed from among the people.'" -(Ver. 20-23.) - -How precious the privilege of hearing the voice of such a Prophet! It -is the voice of God speaking through the lips of the Man Christ -Jesus--speaking, not in thunder, not with flaming fire, nor the -lightning's flash, but in that still small voice of love and mercy -which falls in soothing power on the broken heart and contrite spirit, -which distills like the gentle dew of heaven upon the thirsty ground. -This voice we have in the holy Scriptures--that precious revelation -which comes so constantly and so powerfully before us in our studies -on this blessed book of Deuteronomy. We must never forget this. The -voice of Scripture is the voice of Christ, and the voice of Christ is -the voice of God. - -We want no more. If any one presumes to come with a fresh revelation, -with some new truth not contained in the divine Volume, we must judge -him and his communication by the standard of Scripture and reject them -utterly. "Thou shalt not be afraid of him." False prophets come with -great pretensions, high-sounding words, and sanctimonious bearing. -Moreover, they seek to surround themselves with a sort of dignity, -weight, and impressiveness which are apt to impose on the ignorant. -But they cannot stand the searching power of the Word of God. Some -simple clause of holy Scripture will strip them of all their imposing -surroundings, and cut up by the roots their wonderful revelations. -Those who know the voice of the true Prophet will not listen to any -other: those who have heard the voice of the good Shepherd will not -listen to the voice of a stranger. - -Reader, see that you listen _only_ to the voice of Jesus. - - - - -CHAPTER XIX. - - -"When the Lord thy God hath cut off the nations whose land the Lord -thy God giveth thee, and thou succeedest them, and dwellest in their -cities, and in their houses; thou shalt separate three cities for thee -_in the midst of thy land_, which the Lord thy God giveth thee to -possess it. _Thou shalt prepare thee a way_, and divide the coasts of -thy land, which the Lord thy God giveth thee to inherit, into three -parts, _that every slayer may flee thither_." (Ver. 1-3.) - -What a very striking combination of "goodness and severity" we observe -in these few lines! We have the "cutting off" of the nations of Canaan -because of their consummated wickedness, which had become positively -unbearable; and on the other hand, we have a most touching display of -divine goodness in the provision made for the poor man-slayer in the -day of his deep distress, when flying for his life from the avenger of -blood. The government and the goodness of God are, we need hardly say, -both divinely perfect. There are cases in which goodness would be -nothing but a toleration of sheer wickedness and open rebellion, which -is utterly impossible under the government of God. If men imagine that -because God is good they may go on and sin with a high hand, they will -sooner or later find out their woeful mistake. - -"Behold," says the inspired apostle, "the goodness and severity of -God!"[19] God will most assuredly cut off evil-doers who despise His -goodness and long-suffering mercy. He is slow to anger, blessed be His -holy name! and of great kindness. For hundreds of years He bore with -the seven nations of Canaan, until their wickedness rose up to the -very heavens, and the land itself could bear them no longer. He bore -with the enormous wickedness of the guilty cities of the plain; and if -He had found even ten righteous people in Sodom, He would have spared -it for their sakes. But the day of terrible vengeance came, and they -were "cut off." - - [19] The word rendered "severity" is +apotomia+, which literally means - "cutting off." - -And so will it be ere long with guilty christendom. "Thou also shalt -be cut off." The reckoning-time will come, and oh, what a -reckoning-time it will be! The heart trembles at the thought of it, -while the eye scans and the pen traces the soul-subduing words. - -But mark how divine "goodness" shines out in the opening lines of our -chapter. See the gracious painstaking of our God to make the city of -refuge as available as possible for the slayer. The three cities were -to be "_in the midst of thy land_." It would not do to have them in -remote corners, or in places difficult of access. And not only so, but -"_thou shalt prepare thee a way_;" and again, "Thou shalt divide the -coasts of thy land ... _into three parts_." Everything was to be done -to facilitate the slayer's escape. The gracious Lord thought of the -feelings of the distressed one "flying for refuge to lay hold on the -hope set before him." The city of refuge was to be "brought near," -just as "the righteousness of God" is brought near to the poor -broken-hearted helpless sinner--so near, that it is "to him that -_worketh not_, but believeth on Him that justifieth the ungodly." - -There is peculiar sweetness in the expression, "_Thou shalt prepare -thee a way_." How like our own ever-gracious God--"the God and Father -of our Lord Jesus Christ"! and yet it was the same God that cut off -the nations of Canaan in righteous judgment who thus made such -gracious provision for the man-slayer. "Behold, the goodness and -severity of God." - -"And this is the case of the slayer, which shall flee thither, _that -he may live_: Whoso killeth his neighbor ignorantly, whom he hated not -in time past; as when a man goeth into the wood with his neighbor to -hew wood, and his hand fetcheth a stroke with the axe to cut down the -tree, and the head slippeth from the helve, and lighteth upon his -neighbor, that he die; he shall flee unto one of those cities and -live; lest the avenger of the blood pursue the slayer, while his heart -is hot, and overtake him, _because the way is long_,"--most touching -and exquisite grace!--"and slay him; whereas he was not worthy of -death, inasmuch as he hated him not in time past. Wherefore I command -thee, saying, 'Thou shalt separate three cities for thee.'" (Ver. -4-7.) - -Here we have a most minute description of the man for whom the city of -refuge was provided. If he did not answer to this, the city was not -for him; but if he did, he might feel the most perfect assurance that -a gracious God had thought of him, and found a refuge for him, where -he might be as safe as the hand of God could make him. Once the slayer -found himself within the precincts of the city of refuge, he might -breathe freely, and enjoy calm and sweet repose. No avenging sword -could reach him there, not a hair of his head could be touched there. - -He was safe--yes, perfectly safe; and not only perfectly safe, but -perfectly _certain_. He was not hoping to be saved, he was sure of it. -He was in the city, and that was enough. Before he got in, he might -have many a struggle deep down in his poor terrified heart, many -doubts and fears and painful exercises. He was flying for his life, -and this was a serious and an all-absorbing matter for him--a matter -that would make all beside seem light and trifling. We could not -imagine the flying slayer stopping to gather flowers by the roadside. -Flowers! he would say, What have I to do with flowers just now? My -life is at stake. I am flying for my life. What if the avenger should -come and find me gathering flowers? No; the city is my one grand and -all-engrossing object: nothing else has the smallest interest or charm -for me. I want to be saved; that is my exclusive business now. - -But the moment he found himself within the blessed gates, he was safe, -_and he knew it_. How did he know it? By his feelings? by his -evidences? by experience? Nay; but simply by the Word of God. No doubt -he had the feeling, the evidence, and the experience, and most -precious they would be to him after his tremendous struggle and -conflict to get in; but these things were by no means the ground of -his certainty or the basis of his peace. He knew he was safe because -God told him so. The _grace_ of God had made him _safe_, and the -_Word_ of God made him _sure_. - -We cannot conceive a man-slayer within the walls of the city of refuge -expressing himself as many of the Lord's dear people do in reference -to the question of safety and certainty. He would not deem it -presumption to be sure he was safe. If any one had asked him, Are you -sure you are safe? Sure! he would say, How can I be otherwise than -sure? Was I not a slayer? have I not fled to this city of refuge? has -not Jehovah, our covenant-God, pledged His Word for it? has He not -said that "fleeing thither he may live"? Yes, thank God, I am -perfectly sure. I had a terrible run for it--a fearful struggle. At -times, I almost felt as if the avenger had me in his dreaded grasp. I -gave myself up for lost; but then, God, in His infinite mercy, made -the way so plain, and made the city so easy of access to me, that, -spite of all my doubts and fears, here I am, safe and certain. The -struggle is all over, the conflict past and gone. I can breathe freely -now, and walk up and down in the perfect security of this blessed -place, praising our gracious covenant-God for His great goodness in -having provided such a sweet retreat for a poor slayer like me. - -Can the reader speak thus as to his safety in Christ? Is he saved, and -does he know it? If not, may the Spirit of God apply to his heart the -simple illustration of the man-slayer within the walls of the city of -refuge. May he know that "strong consolation" which is the sure, -because divinely appointed, portion of all those who have "fled for -refuge to lay hold on the hope set before them." (Heb. vi. 18.) - -We must now proceed with our chapter; and in so doing, we shall find -that there was more to be thought of in the cities of refuge than the -question of the slayer's safety. That was provided for perfectly, as -we have seen; but the glory of God, the purity of His land, and the -integrity of His government had to be duly maintained. If these things -were touched, there could be no safety for any one. This great -principle shines on every page of the history of God's ways with man. -Man's true blessing and God's glory are indissolubly bound together, -and both the one and the other rest on the same imperishable -foundation, namely, Christ and His precious work. - -"And if the Lord thy God enlarge thy coasts, as He hath sworn unto thy -fathers, and give thee all the land which He promised to give unto thy -fathers; if thou shalt keep all these commandments to do them, which I -command thee this day, to love the Lord thy God, and to walk ever in -His ways; then shalt thou add three cities more for thee, beside these -three; _that innocent blood be not shed in thy land_, which the Lord -thy God giveth thee for an inheritance, and so blood be upon thee. But -if any man hate his neighbor, and lie in wait for him, and rise up -against him, and smite him mortally that he die, and fleeth into one -of these cities; then the elders of his city shall send and fetch him -thence, and deliver him into the hand of the avenger of blood, that he -may die. Thine eye shall not pity him, _but thou shalt put away the -guilt of innocent blood from Israel_, that it may go well with thee." -(Ver. 8-13.) - -Thus, whether it was _grace_ for the slayer, or _judgment_ for the -murderer, the glory of God and the claims of His government had to be -duly maintained. The unwitting man-slayer was met by the provision of -mercy; the guilty murderer fell beneath the stern sentence of -inflexible justice. We must never forget the solemn reality of divine -government. It meets us every where; and if it were more fully -recognized, it would effectually deliver us from one-sided views of -the divine character. Take such words as these--"Thine eye shall not -pity him." Who uttered them? Jehovah. Who penned them? God the Holy -Ghost. What do they mean? Solemn judgment upon wickedness. Let men -beware how they trifle with these weighty matters. Let the Lord's -people beware how they give place to foolish reasonings in reference -to things wholly beyond their range. Let them remember that a false -sentimentality may constantly be found in league with an audacious -infidelity in calling in question the solemn enactments of divine -government. This is a very serious consideration. Evil-doers must look -out for the sure judgment of a sin-hating God. If a willful murderer -presumed to avail himself of God's provision for the ignorant -man-slayer, the hand of justice laid hold of him and put him to -death, without mercy. Such was the government of God in Israel of old, -and such will it be in a day that is rapidly approaching. Just now, -God is dealing in long-suffering mercy with the world; this is the day -of salvation--the acceptable time. The day of vengeance is at hand. Oh -that man, instead of reasoning about the justice of God's dealings -with evil-doers, would flee for refuge to that precious Saviour who -died on the cross to save us from the flames of an everlasting -hell![20] - - [20] For other points presented in the cities of refuge we must refer - the reader to "Notes on the Book of Numbers," chapter xxxv. - -Before quoting for the reader the closing paragraph of our chapter, we -would just call his attention to verse 14, in which we have a very -beautiful proof of God's tender care for His people, and His most -gracious interest in every thing which directly or indirectly -concerned them. "Thou shalt not remove thy neighbor's landmark, which -they of old time have set in thine inheritance, which thou shalt -inherit in the land that the Lord thy God giveth thee to possess it." - -This passage, taken in its plain import and primary application, is -full of sweetness, as presenting the loving heart of our God, and -showing us how marvelously He entered into all the circumstances of -His beloved people. The landmarks were not to be meddled with. Each -one's portion was to be left intact, according to the boundary-lines -set up by those of old time. Jehovah had given the land to Israel, -and not only so, but He had assigned to each tribe and to each family -their proper portion, marked off with perfect precision, and indicated -by landmarks so plain that there could be no confusion, no clashing of -interests, no interference one with another, no ground for lawsuit or -controversy about property. There stood the ancient landmarks, marking -off each one's portion in such a manner as to remove all possible -ground of dispute. Each one held as a tenant under the God of Israel, -who knew all about his little holding, as we say, and every tenant had -the comfort of knowing that the eye of the gracious and almighty -Landlord was upon his bit of land, and His hand over it to protect it -from every intruder. Thus he could abide in peace under his vine and -under his fig-tree, enjoying the portion assigned him by the God of -Abraham, Isaac, and Jacob. - -Thus much as to the obvious sense of this beautiful clause of our -chapter; but surely it has a deep spiritual meaning also. Are there -not spiritual landmarks for the Church of God, and for each individual -member thereof, marking off, with divine accuracy, the boundaries of -our heavenly inheritance--those landmarks which they of old time, even -the apostles of our Lord and Saviour Jesus Christ, have set up. -Assuredly there are, and God has His eye upon them, and He will not -permit them to be removed with impunity. Woe be to the man that -attempts to touch them; he will have to give account to God for so -doing. It is a serious thing for any one to interfere, in any way, -with the place, portion, and prospect of the Church of God; and it is -to be feared that many are doing it without being aware of it. - -We do not attempt to go into the question of what these landmarks are; -we have sought to do this in our first volume of "Notes on -Deuteronomy," as well as in the other four volumes of the series; but -we feel it to be our duty to warn, in the most solemn manner, all whom -it may concern against doing that which, in the Church of God, answers -to the removal of the landmarks in Israel. If any one had come forward -in the land of Israel to suggest some new arrangement in the -inheritance of the tribes, to adjust the property of each upon some -new principle, to set up some new boundary-lines, what would have been -the reply of the faithful Israelite? A very simple one, we may be -sure. He would have replied in the language of Deuteronomy xix. 14. He -would have said, We want no novelties here; we are perfectly content -with those sacred and time-honored landmarks which they of old time -have set in our inheritance. We are determined, by the grace of God, -to keep to them, and to resist, with firm purpose, any modern -innovation. - -Such, we believe, would have been the prompt reply of every true -member of the congregation of Israel; and surely the Christian ought -not to be less prompt or less decided in his answer to all those who, -under the plea of progress and development, would remove the landmarks -of the Church of God and, instead of the precious teaching of Christ -and His apostles, offer us the so-called light of science and the -resources of philosophy. Thank God, we want them not. We have Christ -and His Word; what can be added to these? What do we want of human -progress or development, when we have "that which was _from the -beginning_"? What can science or philosophy do for those who possess -"_all truth_"? No doubt, we want--yea, long to make progress in the -knowledge of Christ; long for a fuller, clearer development of the -life of Christ in our daily history; but science and philosophy cannot -help us in these; nay, they could only prove a most serious hindrance. - -Christian reader, let us seek to keep close to Christ, close to His -Word. This is our only security in this dark and evil day. Apart from -Him, we are nothing, have nothing, can do nothing; in Him, we have -all. He is the portion of our cup and the lot of our inheritance. May -we know what it is not only to be safe in Him, but separated _to_ Him, -and satisfied _with_ Him, till that bright day when we shall see Him -as He is, and be like Him and with Him forever. - -We shall now do little more than quote the few remaining verses of our -chapter. They need no exposition. They set forth wholesome truth, to -which professing Christians, with all their light and knowledge, may -well give attention. - -"One witness shall not rise up against a man for any iniquity, or for -any sin, in any sin that he sinneth; at the mouth of two witnesses, or -at the mouth of three witnesses, shall the matter be established." -(Ver. 15.) - -This subject has already come before us. It cannot be too strongly -insisted upon. We may judge of its importance from the fact that not -only does Moses again and again press it upon Israel's attention, but -our Lord Jesus Christ Himself, and the Holy Ghost in the apostle Paul, -in two of his epistles, insists upon the principle of "two or three -witnesses," in every case. One witness, be he ever so trustworthy, is -not sufficient to decide a case. If this plain fact were more -carefully weighed and duly attended to, it would put an end to a vast -amount of strife and contention. We, in our fancied wisdom, might -imagine that one thoroughly reliable witness ought to be sufficient to -settle any question. Let us remember that God is wiser than we are, -and that it is ever our truest wisdom, as well as our greatest moral -security, to hold fast by His unerring Word. - -"If a false witness rise up against any man, to testify against him -that which is wrong; then both the men, between whom the controversy -is, shall stand before the Lord, before the priests and the judges -which shall be in those days; and _the judges shall make diligent -inquisition_: and, behold, if the witness be a false witness, and have -testified falsely against his brother; then shall ye do unto him as he -had thought to have done unto his brother: so shalt thou put the evil -away from among you. And those which remain shall hear and fear, and -shall henceforth commit no more any such evil among you. And thine -eye shall not pity; but life shall go for life, eye for eye, tooth for -tooth, hand for hand, foot for foot." (Ver. 16-21.) - -We may here see how God hates false witness; and further, we have to -bear in mind that though we are not under law, but under grace, false -witness is not less hateful to God; and surely the more fully we enter -into the grace in which we stand, the more intensely we shall abhor -false witness, slander, and evil-speaking, in every shape and form. -The good Lord preserve us from all such. - - - - -CHAPTER XX. - - -"When thou goest out to battle against thine enemies, and seest horses -and chariots, and a people more than thou, be not afraid of them; for -the Lord thy God is with thee, which brought thee up out of the land -of Egypt. And it shall be, when ye are come nigh unto the battle, that -the priest shall approach and speak unto the people, and shall say -unto them, Hear, O Israel! ye approach this day unto battle against -your enemies; let not your hearts faint; fear not, and do not tremble, -neither be ye terrified because of them; for the Lord your God is He -that goeth with you to fight for you against your enemies, to save -you." (Ver. 1-4.) - -How wonderful to think of the Lord as a Man of war! Think of His -fighting against people! Some find it very hard to take in the -idea--hard to understand how a benevolent Being could act in such a -character. But the difficulty arises mainly from not distinguishing -between the different dispensations. It was just as consistent with -the character of the God of Abraham, Isaac, and Jacob to fight against -His enemies, as it is with the character of the God and Father of our -Lord Jesus Christ to forgive them. And inasmuch as it is the revealed -character of God that furnishes the model on which His people are to -be formed--the standard by which they are to act, it was quite as -consistent for Israel to cut their enemies in pieces as it is for us -to love them, pray for them, and do them good. - -If this very simple principle were borne in mind, it would remove a -quantity of misunderstanding, and save a vast amount of unintelligent -discussion. No doubt it is thoroughly wrong for the Church of God to -go to war. No one can read the New Testament with a mind free from -bias and not see this. We are positively commanded to love our -enemies, to do good to them that hate us, and to pray for them that -despitefully use us. "Put up again thy sword into his place, for all -they that take the sword shall perish with the sword." And again, in -another gospel, "Then said Jesus unto Peter, 'Put up thy sword into -the sheath: the cup which My Father hath given Me, shall I not drink -it?'" Again, our Lord says to Pilate, "My kingdom is not of this -world: if My kingdom were of this world, _then would My servants -fight_"--it would be perfectly consistent for them so to do;--"but -_now_ is My kingdom not from hence"--and therefore it would be wholly -out of character, utterly inconsistent, thoroughly wrong, for them to -fight. - -All this is so plain that we need only say, "How readest thou?" Our -blessed Lord did not fight; He meekly and patiently submitted to all -manner of abuse and ill-treatment, and in so doing, He left us an -example, that we should follow His steps. If we only honestly ask -ourselves the question, What would Jesus do? it would close all -discussion on this point, as well as upon a thousand other points -besides. There is really no use in reasoning--no need of it. If the -words and ways of our blessed Lord, and the distinct teaching of His -Spirit by His holy apostles, be not sufficient for our guidance, all -discussion is utterly vain. - -And if we be asked, What does the Holy Ghost teach on this great -practical point? hear His precious, clear, and pointed words.--"Dearly -beloved, avenge not yourselves; but rather give place unto wrath; for -it is written, 'Vengeance is Mine; _I will repay_, saith the Lord.' -Therefore, if thine enemy hunger, feed him; if he thirst, give him -drink; for in so doing, thou shalt heap coals of fire on his head. Be -not overcome of evil, but overcome evil with good." (Rom. xii.) - -These are the lovely ethics of the Church of God, the principles of -that heavenly kingdom to which all true Christians belong. Would they -have suited Israel of old? Certainly not. Only conceive Joshua acting -toward the Canaanites on the principles of Romans xii! It would have -been as flagrant an inconsistency as for us to act on the principle of -Deuteronomy xx. How is this? Simply because in Joshua's day God was -executing judgment in righteousness, whereas now He is dealing in -unqualified grace. This makes all the difference. The principle of -divine action is the grand moral regulator for God's people in all -ages. If this be seen, all difficulty is removed, all discussion -definitively closed. - -But then, if any feel disposed to ask, What about the world? how could -it get on upon the principle of grace? Could it act on the doctrine of -Romans xii. 20? Not for a moment. The idea is simply absurd. To -attempt to amalgamate the principles of grace with the law of nations, -or to infuse the spirit of the New Testament into the frame-work of -political economy, would instantly plunge civilized society into -hopeless confusion. And here is just where many most excellent and -well-meaning people are astray. They want to press the nations of the -world into the adoption of a principle which would be destructive of -their national existence. The time is not come yet for nations to beat -their swords into plowshares, and their spears into pruning-hooks, and -learn war no more. That blessed time will come, thank God, when this -groaning earth shall be filled with the knowledge of the Lord as the -waters cover the sea; but to seek to get nations _now_ to act upon -peace principles is simply to ask them to cease to be--in a word, it -is thoroughly hopeless, unintelligent labor. It cannot be. We are not -called upon to regulate the world, but to pass through it as pilgrims -and strangers. Jesus did not come to set the world right. He came to -seek and to save that which was lost; and as to the world, He -testified of it that its deeds were evil. He will, ere long, come to -set things right; He will take to Himself His great power and reign. -The kingdoms of this world shall most assuredly become the kingdoms of -our Lord and of His Christ. He will gather out of His kingdom all -things that offend, and them that do iniquity. All this is most -blessedly true, but we must wait His time. It can be of no possible -use for us, by our ignorant efforts, to seek to bring about a -condition of things which all Scripture goes to prove can _only_ be -introduced by the personal presence and rule of our beloved and -adorable Lord and Saviour Jesus Christ. - -But we must proceed with our chapter. - -Israel were called to fight the Lord's battles. The moment they put -their foot upon the land of Canaan it was war to the knife with the -doomed inhabitants. "Of the cities of these people which the Lord thy -God doth give thee for an inheritance, thou shalt save alive nothing -that breatheth." This was distinct and emphatic. The seed of Abraham -were not only to possess the land of Canaan, but they were to be God's -instruments in executing His just judgment upon the guilty -inhabitants, whose sins had risen up to heaven, and become absolutely -intolerable. - -Does any one feel called upon to apologize for the divine actings -toward the seven nations of Canaan? If so, let him be well assured of -this, that his labor is perfectly gratuitous, entirely uncalled for. -What folly for any poor worm of the earth to think of entering upon -such work! and what folly, too, for any one to require an apology or -an explanation! It was a high honor put upon Israel to exterminate -those guilty nations--an honor of which they proved themselves utterly -unworthy, inasmuch as they failed to do as they were commanded. They -left alive many of those who ought to have been utterly destroyed; -they spared them to be the wretched instruments of their own ultimate -ruin, by leading them into the self-same sins which had so loudly -called for divine judgment. - -But let us look for a moment at the qualifications which were -necessary for those who would fight the Lord's battles. We shall find -the opening paragraph of our chapter full of most precious instruction -for ourselves in the spiritual warfare which we are called to wage. - -The reader will observe that the people, on approaching to the battle, -were to be addressed, first, by the priest, and secondly, by the -officers. This order is very beautiful. The priests came forward to -unfold to the people their high _privileges_; the officers came to -remind them of their holy _responsibilities_. Such is the divine order -here. Privilege comes first, and then responsibility. "The priest -shall approach and speak unto the people, and shall say unto them, -Hear, O Israel! ye approach this day unto battle against your enemies; -let not your hearts faint, fear not, and do not tremble, neither be ye -terrified because of them; for the Lord your God is He that goeth with -you, to fight for you against your enemies, to save you." - -What blessed words are these! how full of comfort and encouragement! -how eminently calculated to banish all fear and depression, and to -infuse courage and confidence into the most sinking, fainting heart! -The priest was the very expression of the grace of God,--his ministry -a stream of most precious consolation flowing from the loving heart of -the God of Israel to each individual warrior. His loving words were -designed and fitted to gird up the loins of the mind, and nerve the -feeblest arm for fight. He assures them of the divine presence with -them. There is no question, no condition, no "if," no "but." It is an -unqualified statement. Jehovah Elohim was with them. This surely was -enough. It mattered not, in the smallest degree, how many, how -powerful, or how formidable were their enemies, they would all prove -to be as chaff before the whirlwind in the presence of the Lord of -Hosts, the God of the armies of Israel. - -But then the _officer_ had to be heard as well as the _priest_.--"And -the officers shall speak unto the people, saying, What man is there -that hath built a new house and hath not dedicated it? let him go and -return to his house, lest he die in the battle, and another man -dedicate it. And what man is he that hath planted a vineyard and hath -not yet eaten of it? let him also go and return unto his house, lest -he die in the battle, and another man eat of it. And what man is there -that hath betrothed a wife and hath not taken her? let him go and -return unto his house, lest he die in the battle, and another man take -her. And the officers shall speak further unto the people, and they -shall say, What man is there that is fearful and fainthearted? let him -go and return unto his house, lest his brethren's heart faint as well -as his heart. And it shall be that when the officers have made an end -of speaking unto the people, that they shall make captains of the -armies to lead the people." (Ver. 5-9.) - -Thus we learn that there were two things absolutely essential to all -who would fight the Lord's battles, namely, a heart thoroughly -disentangled from the things of nature and of earth, and a bold -unclouded confidence in God. "No man that warreth entangleth himself -with the affairs of this life, that he may please him who hath chosen -him to be a soldier." There is a very material difference between -being _engaged_ in the affairs of this life and being _entangled_ by -them. A man might have had a house, a vineyard, and a wife and yet -have been fit for the battle. These things were not, in themselves, a -hindrance; but it was having them under such conditions as rendered -them an entanglement that unfitted a man for the conflict. - -It is well to bear this in mind. We, as Christians, are called to -carry on a constant spiritual warfare. We have to fight for every -inch of heavenly ground. What the Canaanites were to Israel, the -wicked spirits in the heavenlies are to us. We are not called to fight -for eternal life; we have gotten that as God's free gift before we -begin. We are not called to fight for salvation; we are saved before -we enter upon the conflict. It is most needful to know what it is that -we have to fight for, and whom we are to fight with. The object for -which we fight is, to make good, maintain, and carry out practically -our heavenly position and character in the midst of the scenes and -circumstances of ordinary human life from day to day. And then as to -our spiritual foes, they are wicked spirits, who, during this present -time, are permitted to occupy the heavenlies. "We wrestle not against -flesh and blood, [as Israel had to do in Canaan,] but against -principalities, against powers, against the world-rulers [+kosmokratoras+] -of this darkness, against wicked spirits in the heavenlies." - -Now, the question is, what do we want in carrying on such a conflict -as this? Must we abandon our lawful earthly callings? must we detach -ourselves from those relationships founded on nature and sanctioned of -God? Is it needful to become an ascetic, a mystic, or a monk in order -to carry on the spiritual warfare to which we are called? By no means; -indeed, for a Christian to do any one of these things would, in -itself, be a proof that he had completely mistaken his calling, or -that he had, at the very outset, fallen in the battle. We are -imperatively called upon to work with our hands the thing which is -good, that we may have to give to him that needeth. And not only so, -but we have the most ample guidance, in the pages of the New -Testament, as to how we are to carry ourselves in the varied natural -relationships which God Himself has established, and to which He has -affixed the seal of His approval. Hence it is perfectly plain that -earthly callings and natural relationships are, in themselves, no -hindrance to our waging a successful spiritual warfare. - -What, then, is needed by the Christian warrior? A heart thoroughly -_disentangled_ from things earthly and natural, and an unclouded -confidence in God. But how are these things to be maintained? Hear the -divine reply: "Wherefore take unto you the whole armor of God, that ye -may be able to withstand in _the evil day_,"--that is, the whole time -from the cross to the coming of Christ,--"and having done all, to -stand. Stand, therefore; having your loins girt about with _truth_, -and having on the breastplate of _righteousness_, and your feet shod -with the preparation of the gospel of _peace_; above all, taking the -shield of _faith_, wherewith ye shall be able to quench all the fiery -darts of the wicked. And take the helmet of salvation, and the sword -of the Spirit, which is the Word of God. Praying always with all -prayer and supplication in the Spirit, and watching thereunto with all -perseverance and supplication for all saints." (Eph. vi.) - -Reader, mark the qualification of a Christian warrior as here set -forth by the Holy Ghost. It is not the question of a house, a -vineyard, or a wife, but of having the inward man governed by "truth," -the outward conduct characterized by real practical "righteousness," -the moral habits and ways marked by the sweet "peace" of the gospel, -the whole man covered by the impenetrable shield of "faith," the seat -of the understanding guarded by the full assurance of "salvation," and -the heart continually sustained and strengthened by persevering prayer -and supplication, and led forth in earnest intercession for all -saints, and specially for the Lord's beloved workmen and their blessed -work. This is the way in which the spiritual Israel of God are to be -furnished for the warfare which they are called to wage with wicked -spirits in the heavenlies. May the Lord, in His infinite goodness, -make all these things very real in our souls' experience, and in our -practical career from day to day. - -The close of our chapter contains the principles which were to govern -Israel in their warfare. They were most carefully to discriminate -between the cities which were very far off from them and those that -pertained to the seven judged nations. To the former, they were, in -the first place, to make overtures of peace; with the latter, on the -contrary, they were to make no terms whatever. "When thou comest nigh -unto a city _to fight against it_, then _proclaim peace_ unto it"--a -marvelous method of fighting!--"And it shall be, if it make thee -answer of peace, and open unto thee, then it shall be that all the -people that is found therein shall be tributaries unto thee, and they -shall serve thee. And if it will make no peace with thee, but will -make war against thee, then thou shalt besiege it; and when the Lord -thy God hath delivered it into thine hands, thou shalt smite every -male thereof"--as expressing the positive energy of evil--"with the -edge of the sword. But the women, and the little ones, and the cattle, -and all that is in the city, even all the spoil thereof"--all that was -capable of being turned to account in the service of God and of His -people--"thou shalt take unto thyself; and thou shalt eat the spoil of -thine enemies, which the Lord thy God hath given thee. Thus shalt thou -do unto all the cities which are very far off from thee, which are not -of the cities of these nations." - -Indiscriminate slaughter and wholesale destruction formed no part of -Israel's business. If any cities were disposed to accept the proffered -terms of peace, they were to have the privilege of becoming -tributaries to the people of God; and in reference to those cities -which would make no peace, all within their walls which could be made -use of was to be reserved. - -There are things in nature and things of earth which are capable of -being used for God--they are sanctified by the Word of God and prayer. -We are told to make to ourselves friends of the mammon of -unrighteousness, that when we fail, they may receive us into -everlasting habitations; which simply means that if this world's -riches come into the Christian's hands, he should diligently and -faithfully use them in the service of Christ; he should freely -distribute them to the poor, and to all the Lord's needy workmen; in -short, he should make them available, in every right and prudent way, -for the furtherance of the Lord's work in every department. In this -way, the very riches which else might crumble into dust in their -hands, or prove to be as rust on their souls, shall produce precious -fruit that shall serve to minister an abundant entrance into the -everlasting kingdom of our Lord and Saviour Jesus Christ. - -Many seem to find considerable difficulty in Luke xvi. 9, but its -teaching is as clear and forcible as it is practically important. We -find very similar instruction in 1 Timothy vi.--"Charge them that are -rich in this world, that they be not high-minded, nor trust in -uncertain riches, but in the living God, who giveth us richly all -things to enjoy; that they do good, that they be rich in good works, -_ready to distribute_, willing to communicate, laying up in store for -themselves a good foundation against the time to come, that they may -lay hold on eternal life."[21] There is not a fraction which we spend -directly and simply for Christ which will not be before us by and by. -The thought of this, though it should not by any means be a -motive-spring, may well encourage us to devote all we have and all we -are to the service of our blessed Lord and Saviour Jesus Christ. - - [21] It may interest the reader to know that the four leading - authorities agree in reading +ontôs+ instead of +aiôniou+ in 1 Timothy - vi. 19. Thus the passage would be, "That they may lay hold on life in - earnest," or in reality. The only real life is, to live for Christ--to - live in the light of eternity--to use all we possess for the promotion - of God's glory and with an eye to the everlasting mansions. This, and - only this, is life in earnest. - -Such is the plain teaching of Luke xvi. and 1 Timothy vi; let us see -that we understand it. The expression, "That they may receive you into -everlasting habitations" simply means that what is spent for Christ -will be rewarded in the day that is coming. Even a cup of cold water -given in His precious name shall have its sure reward in His -everlasting kingdom. Oh, to spend and be spent for Him! - -But we must close this section by quoting the few last lines of our -chapter, in which we have a very beautiful illustration of the way in -which our God looks after the smallest matters, and His gracious care -that nothing should be lost or injured. "When thou shalt besiege a -city a long time, in making war against it to take it, thou shalt not -destroy the trees thereof, by forcing an ax against them; for thou -mayest eat of them, and thou shalt not cut them down (for the tree of -the field is man's life) to employ them in the siege; only the trees -which thou knowest that they be not trees for meat, thou shalt destroy -and cut them down; and thou shalt build bulwarks against the city that -maketh war with thee, until it be subdued." (Ver. 19, 20.) - -"Let nothing be lost," is the Master's own word to us--a word which -should ever be kept in remembrance. "Every creature of God is good, -and nothing to be refused." We should carefully guard against all -reckless waste of aught that can be made available for human use. -Those who occupy the place of domestic servants should give their -special attention to this matter. It is painful, at times, to witness -the sinful waste of human food. Many a thing is flung out as offal -which might supply a welcome meal for a needy family. If a Christian -servant should read these lines, we would earnestly entreat him or her -to weigh this subject in the divine presence, and never to practice or -sanction the waste of the smallest atom that is capable of being -turned to account for human use. We may depend upon it that to waste -any creature of God is displeasing in His sight. Let us remember that -His eye is upon us; and may it be our earnest desire to be agreeable -to Him in all our ways. - - - - -CHAPTER XXI. - - -"If one be found slain in the land which the Lord thy God giveth thee -to possess it, lying in the field, and it be not known who hath slain -him; then thy _elders_ and thy _judges_"--the guardians of the claims -of truth and righteousness--"shall come forth, and they shall measure -unto the cities that are round about him that is slain; and it shall -be, that the city which is next unto the slain man, even the elders of -that city shall take a heifer, which hath not been wrought with, and -hath not drawn in the yoke; and the elders of that city shall bring -down the heifer unto _a rough valley_ which is neither eared nor -sown, and shall strike off the heifer's neck there in the valley. And -_the priests the sons of Levi_"--exponents of grace and mercy--"shall -come near; for them the Lord thy God hath chosen to _minister_ unto -Him, and _to bless_ in the name of the Lord, and by their word shall -every controversy and every stroke be tried;"--blessed, comforting -fact!--"and all the elders of that city that are next unto the slain -man shall wash their hands over the heifer that is beheaded in the -valley; and they shall answer and say, Our hands have not shed this -blood, neither have our eyes seen it. Be merciful, O Lord, unto Thy -people Israel, whom Thou hast redeemed, and lay not innocent blood to -Thy people of Israel's charge. And the blood shall be forgiven them. -So shalt thou put away the guilt of innocent blood from among you, -when thou shalt do that which is right in the sight of the Lord." -(Ver. 1-9.) - -A very suggestive and interesting passage of holy Scripture now lies -open before us, and claims our attention. A sin is committed--a man is -found slain in the land, but no one knows aught about it; no one can -tell whether it is murder or manslaughter, or who committed the deed. -It lies entirely beyond the range of human knowledge; and yet there it -is--an undeniable fact. Sin has been committed, and it lies as a stain -on the Lord's land, and man is wholly incompetent to deal with it. - -What, then, is to be done? The glory of God and the purity of His land -must be maintained. He knows all about it, and He alone can deal with -it; and truly His mode of dealing with it is full of most precious -teaching. - -First of all, the elders and judges appear on the scene. The claims of -truth and righteousness must be duly attended to; justice and judgment -must be perfectly maintained. This is a great cardinal truth, running -all through the Word of God. _Sin_ must be judged ere _sins_ can be -forgiven or the sinner justified. Ere mercy's heavenly voice can be -heard, justice must be perfectly satisfied, the throne of God -vindicated, and His name glorified. Grace must reign through -righteousness. Blessed be God that it is so! What a glorious truth for -all who have taken their true place as sinners! God has been glorified -as to the question of sin, and therefore He can, in perfect -righteousness, pardon and justify the sinner. - -But we must confine ourselves simply to the interpretation of the -passage before us, and in so doing, we shall find in it a very -wonderful onlook into Israel's future. True, the great -foundation-truth of atonement is presented, but it is with special -reference to Israel. The death of Christ is here seen in its two grand -aspects, namely, as the expression of man's guilt, and the display of -God's grace. The former, we have in the man found slain in the field; -the latter, in the heifer slain in the rough valley. The elders and -the judges find out the city nearest to the slain man, and nothing can -avail for that city save the blood of a spotless victim--the blood of -the One who was slain at the guilty city of Jerusalem. - -The reader will note with much interest that the moment the claims of -justice were met by the death of the victim, a new element is -introduced into the scene. "The priests the sons of Levi shall come -near." This is grace acting on the blessed ground of righteousness. -The priests are the channels of grace, as the judges are the guardians -of righteousness. How perfect, how beautiful, is Scripture, in every -page, every paragraph, every sentence! It was not until the blood was -shed that the ministers of grace could present themselves. The heifer -beheaded in the valley changed the aspect of things completely. "The -priests the sons of Levi shall come near; for them the Lord thy God -hath chosen to minister unto Him, and to bless in the name of the -Lord; and _by their word_"--blessed fact for Israel! blessed fact for -every true believer!--"shall _every controversy_ and _every stroke be -tried_." All is to be settled on the glorious and eternal principle of -grace reigning through righteousness. - -Thus it is that God will deal with Israel by and by. We must not -attempt to interfere with the primary application of all those -striking institutions which come under our notice in this profound and -marvelous book of Deuteronomy. No doubt there are lessons for -us--precious lessons, but we may rest perfectly assured that the true -way in which to understand and appreciate those lessons is to see -their true and proper bearing. For instance, how precious, how full of -consolation, the fact that it is by the word of the minister of grace -that every controversy and every stroke is to be tried for repentant -Israel by and by, and for every repentant soul now! Do we lose aught -of the deep blessedness of this by seeing and owning the proper -application of the scripture? Assuredly not. So far from this, the -true secret of profiting by any special passage of the Word of God is -to understand its true scope and bearing. - -"And all the elders of that city that are next unto the slain man -shall wash their hands over the heifer that is beheaded in the -valley."[22] "I will wash my hands in innocency, and so will I compass -Thine altar." The true place to wash the hands is where the blood of -atonement has forever expiated our guilt. "And they shall answer and -say, Our hands have not shed this blood, neither have our eyes seen -it. Be merciful, O Lord, unto Thy people Israel, whom Thou hast -redeemed, and lay not innocent blood unto Thy people of Israel's -charge. And the blood shall be forgiven them." - - [22] How full of suggestive power is the figure of "the _rough - valley_"! How aptly it sets forth what this world at large, and the - land of Israel in particular, was to our blessed Lord and Saviour! - Truly it was a rough place to Him, a place of humiliation, a dry and - thirsty land, a place that had never been eared or sown. But, all - homage to His Name! by His death in this rough valley, He has procured - for this earth and for the land of Israel a rich harvest of blessing, - which shall be reaped throughout the millennial age, to the full - praise of redeeming love. And even now, He, from the throne of - heaven's majesty, and we, in spirit with Him, can look back to that - rough valley as the place where the blessed work was done which forms - the imperishable foundation of God's glory, the Church's blessing, - Israel's full restoration, the joy of countless nations, and the - glorious deliverance of this groaning creation. - -"Father, forgive them, for they know not what they do." "Unto you -first, God having raised up His Son Jesus, sent Him to bless you, by -turning away every one of you from his iniquities." Thus all Israel -shall be saved and blessed by and by, according to the eternal -counsels of God, and in pursuance of His promise and oath to Abraham, -ratified and eternally established by the precious blood of Christ, to -whom be all homage and praise, world without end! - -Verses 10-17 bear in a very special way upon Israel's relationship to -Jehovah. We shall not dwell upon it here. The reader will find -numerous references to this subject throughout the pages of the -prophets, in which the Holy Ghost makes the most touching appeals to -the conscience of the nation--appeals grounded on the marvelous fact -of the relationship into which He had brought them to Himself, but in -which they had so signally and grievously failed. Israel has proved an -unfaithful wife, and, in consequence thereof, has been set aside; but -the time will come when this long-rejected but never-forgotten people -shall not only be reinstated, but brought into a condition of -blessedness, privilege, and glory beyond any thing ever known in the -past. - -This must never, for a moment, be lost sight of or interfered with. It -runs like a brilliant golden line through the prophetic scriptures, -from Isaiah to Malachi, and the lovely theme is resumed and carried on -in the New Testament. Take the following glowing passage, which is -only one of a hundred: "For Zion's sake will I not hold my peace, and -for Jerusalem's sake I will not rest, until the righteousness thereof -go forth as brightness, and the salvation thereof as a lamp that -burneth. And the Gentiles shall see thy righteousness, and all kings -thy glory; and thou shalt be called by a new name, which the mouth of -the Lord shall name. Thou shalt also be a crown of glory in the hand -of the Lord, and a royal diadem in the hand of thy God. Thou shalt no -more be termed Forsaken, neither shall thy land any more be termed -Desolate; but thou shalt be called Hephzi-bah [My delight is in her], -and thy land Beulah [married]; for the Lord delighteth in thee, and -thy land shall be married. For as a young man marrieth a virgin, so -shall thy sons marry thee; and as the bridegroom rejoiceth over the -bride, so shall thy God rejoice over thee. I have set watchmen upon -thy walls, O Jerusalem, which shall never hold their peace day nor -night: ye that make mention of the Lord, keep not silence, and give -Him no rest, till He establish, and till He make Jerusalem a praise in -the earth. The Lord hath sworn by His right hand, and by the arm of -His strength"--let men beware how they meddle with this!--"Surely I -will no more give thy corn to be meat for thine enemies; and the sons -of the stranger shall not drink thy wine, for the which thou hast -labored; but they that have gathered it shall eat it and praise the -Lord, and they that have brought it together shall drink it in the -courts of My holiness.... Behold, the Lord hath proclaimed unto the -end of the world, 'Say ye to the daughter of Zion, Behold, thy -salvation cometh; behold, His reward is with Him, and His work before -Him. And they shall call them, The holy people, The redeemed of the -Lord; and thou shalt be called, Sought out, A city not forsaken.'" -(Is. lxii.) - -To attempt to alienate this sublime and glorious passage from its -proper object, and apply it to the Christian Church, either on earth -or in heaven, is to do positive violence to the Word of God, and -introduce a system of interpretation utterly destructive of the -integrity of holy Scripture. The passage which we have just -transcribed, with intense spiritual delight, applies only to the -literal Zion, the literal Jerusalem, the literal land of Israel. Let -the reader see that he thoroughly seizes and faithfully holds fast -this fact. - -As to the Church, her position on earth is that of an espoused virgin, -not of a married wife. Her marriage will take place in heaven. (Rev. -xix. 7, 8.) To apply to her such passages as the above is to falsify -her position entirely, and deny the plainest statements of Scripture -as to her calling, her portion, and her hope, which are purely -heavenly. - -Verses 18-21 of our chapter record the case of "a stubborn and -rebellious son." Here again we have Israel viewed from another -stand-point. It is the apostate generation, for which there is no -forgiveness. "If a man have a stubborn and rebellious son, which will -not obey the voice of his father, or the voice of his mother, and that -when they have chastened him will not hearken unto them; then shall -his father and his mother lay hold on him and bring him out unto the -elders of his city, and unto the gate of his place; and they shall say -unto the elders of his city, This our son is stubborn and rebellious; -he will not obey our voice; he is a glutton and a drunkard. And all -the men of his city shall stone him with stones, that he die; so shalt -thou put evil away from among you; and all Israel shall hear and -fear." - -The reader may with much interest contrast the solemn action of law -and government in the case of the rebellious son, with the lovely and -familiar parable of the prodigal son in Luke xv. Our space does not -admit of our dwelling upon it here, much as we should delight to do -so. It is marvelous to think that it is the same God who speaks and -acts in Deuteronomy xxi. and in Luke xv; but oh, how different the -action! how different the style! Under the law, the father is called -upon to lay hold of his son and bring him forth to be stoned; under -grace, the father runs to meet the returning son, falls on his neck -and kisses him; clothes him in the best robe, puts a ring on his hand, -and shoes on his feet, has the fatted calf killed for him, seats him -at the table with himself, and makes the house ring with the joy that -fills his own heart at getting back the poor wandering spendthrift. - -Striking contrast! In Deuteronomy xxi, we see _the hand of God_, in -righteous government, executing judgment upon the rebellious; in Luke -xv, we see _the heart of God_ pouring itself out, in soul-subduing -tenderness, upon the poor repentant one, giving him the sweet -assurance that it is His own deep joy to get back His lost one. The -persistent rebel meets the stone of judgment; the returning penitent -meets the kiss of love. - -But we must close this section by calling the reader's attention to -the last verse of our chapter. It is referred to in a very remarkable -way by the inspired apostle in the third chapter of Galatians. "Christ -hath redeemed us from the curse of the law, being made a curse for us; -for it is written, 'Cursed is every one that hangeth on a tree.'" - -This reference is full of interest and value, not only because it -presents to us the precious grace of our Lord and Saviour Jesus -Christ, in making Himself a curse for us, in order that the blessing -of Abraham might come on us poor sinners of the Gentiles, but also -because it furnishes a very striking illustration of the way in which -the Holy Spirit puts His seal upon the writings of Moses in general, -and upon Deuteronomy xxi. in particular. All Scripture hangs together -so perfectly that if one part be touched, you mar the integrity of the -whole. The same Spirit breathes in the writings of Moses, in the pages -of the prophets, in the four evangelists, in the Acts, in the -apostolic epistles, general and particular, and in that most profound -and precious section which closes the divine volume. We deem it our -sacred duty--as it is most assuredly our high privilege--to press this -weighty fact upon all with whom we come in contact; and we would very -earnestly entreat the reader to give it his earnest attention, to hold -it fast, and bear a steady testimony to it, in this day of carnal -laxity, cold indifference, and positive hostility. - - - - -CHAPTERS XXII.-XXV. - - -The portion of our book on which we now enter, though not calling for -elaborate exposition, yet teaches us two very important practical -lessons. In the first place, many of the institutions and ordinances -here set forth prove and illustrate, in a most striking way, the -terrible depravity of the human heart. They show us, with unmistakable -distinctness, what man is capable of doing if left to himself. We must -ever remember, as we read some of the paragraphs of this section of -Deuteronomy, that God the Holy Ghost has indited them. We, in our -fancied wisdom, may feel disposed to ask why such passages were ever -penned. Can it be possible that they are actually inspired by the Holy -Ghost? and of what possible value can they be to us? If they were -written for our learning, then what are we to learn from them? - -Our reply to all these questions is at once simple and direct; and it -is this: The very passages which we might least expect to find on the -page of inspiration teach us, in their own peculiar way, the moral -material of which we are made, and the moral depths into which we are -capable of plunging. And is not this of great moment? Is it not well -to have a faithful mirror held up before our eyes, in which we may see -every moral trait, feature, and lineament perfectly reflected? -Unquestionably. We hear a great deal about the dignity of human -nature, and very many find it exceedingly hard to admit that they are -really capable of committing some of the sins prohibited in the -section before us, and in other portions of the divine volume; but we -may rest assured that when God commands us not to commit this or that -particular sin, we are verily capable of committing it. This is beyond -all question. Divine wisdom would never erect a dam if there was not a -current to be resisted. There would be no necessity to tell an angel -not to steal; but man has theft in his nature, and hence the command -applies to him. And just so in reference to every other prohibited -thing; the prohibition proves the tendency--proves it beyond all -question. We must either admit this or imply the positive blasphemy -that God has spoken in vain. - -But then, it may be said, and is said by many, that while some very -terrible samples of fallen humanity are capable of committing some of -the abominable sins prohibited in Scripture, yet all are not so. This -is a most thorough mistake. Hear what the Holy Ghost says in the -seventeenth chapter of the prophet Jeremiah. "_The heart_ is deceitful -above all things, and desperately wicked." Whose heart is he speaking -of? Is it the heart of some atrocious criminal, or of some untutored -savage? Nay; it is the human heart--the heart of the writer and of the -reader of these lines. - -Hear also what our Lord Jesus Christ says on this subject.--"Out of -_the heart_ proceed evil thoughts, murders, adulteries, fornications, -thefts, false witness, blasphemies." Out of what heart? Is it the -heart of some hideously depraved and abominable wretch, wholly unfit -to appear in decent society? Nay; it is out of the human heart--the -heart of the writer and of the reader of these lines. - -Let us never forget this; it is a wholesome truth for every one of us. -We all need to bear in mind that if God were to withdraw His -sustaining grace for one moment, there is no depth of iniquity into -which we are not capable of plunging; indeed, we may add--and we do it -with deep thankfulness--it is His own gracious hand that preserves us, -each moment, from becoming a complete wreck in every way,--physically, -mentally, morally, spiritually, and in our circumstances. May we keep -this ever in the remembrance of the thoughts of our hearts, so that we -may walk humbly and watchfully, and lean upon that arm which alone can -sustain and preserve us. - -But we have said there is another valuable lesson furnished by this -section of our book which now lies open before us. It teaches us, in a -manner peculiar to itself, the marvelous way in which God provided for -every thing connected with His people. Nothing escaped His gracious -notice; nothing was too trivial for His tender care. No mother could -be more careful of the habits and manners of her little child than the -almighty Creator and moral Governor of the universe was of the most -minute details connected with the daily history of His people. By day -and by night, waking and sleeping, at home and abroad, He looked after -them. Their clothing, their food, their manners and ways toward one -another, how they were to build their houses, how they were to plow -and sow their ground, how they were to carry themselves in the deepest -privacy of their personal life,--all was attended to and provided for -in a manner that fills us with wonder, love, and praise. We may here -see, in a most striking way, that there is nothing too small for our -God to take notice of when His people are concerned. He takes a -loving, tender, fatherly interest in their most minute concerns. We -are amazed to find the Most High God, the Creator of the ends of the -earth, the Sustainer of the vast universe, condescending to legislate -about the matter of a bird's nest; and yet why should we be amazed -when we know that it is just the same to Him to provide for a sparrow -as to feed a thousand millions of people daily? - -But there was one grand fact which was ever to be kept prominently -before each member of the congregation of Israel, namely, the divine -presence in their midst. This fact was to govern their most private -habits, and give character to all their ways. "The Lord thy God -walketh in the midst of thy camp, to deliver thee, and to give up -thine enemies before thee; _therefore shall thy camp be holy_; that He -see no unclean thing in thee, and turn away from thee." (Chap. xxiii. -14.) - -What a precious privilege to have Jehovah walking in their midst! what -a motive for purity of conduct, and refined delicacy in their personal -and domestic habits! If He was in their midst to secure victory over -their enemies, He was also there to demand holiness of life. They were -never for one moment to forget the august Person who walked up and -down in their midst. Would the thought of this prove irksome to any? -Only to such as did not love holiness, purity, and moral order. Every -true Israelite would delight in the thought of having One dwelling in -their midst who could not endure aught that was unholy, unseemly, or -impure. - -The Christian reader will be at no loss to seize the moral force and -application of this holy principle. It is our privilege to have God -the Spirit dwelling in us, individually and collectively. Thus we -read, in 1 Corinthians vi. 19, "What! know ye not that _your body_ is -the temple of the Holy Ghost, which is in you, which ye have of God, -and ye are not your own?" This is individual. Each believer is a -temple of the Holy Ghost, and this most glorious and precious truth is -the ground of the exhortation given in Ephesians iv. 30--"_Grieve_ not -the holy Spirit of God, whereby ye are sealed unto the day of -redemption." - -How very important to keep this ever in the remembrance of the -thoughts of our hearts! what a mighty moral motive for the diligent -cultivation of purity of heart and holiness of life! When tempted to -indulge in any wrong current of thought or feeling, any unworthy -manner of speech, any unseemly line of conduct, what a powerful -corrective would be found in the realization of the blessed fact that -the Holy Spirit dwells in our body as in His temple! If only we could -keep this ever before us, it would preserve us from many a wandering -thought, many an unguarded and foolish utterance, many an unbecoming -act. - -But not only does the Holy Spirit dwell in each individual believer, -He also dwells in the Church collectively. "Know ye not that _ye are -the temple of God_, and that the Spirit of God dwelleth _in you_?" (1 -Cor. iii. 16.) It is upon this fact that the apostle grounds his -exhortation in 1 Thessalonians v. 19--"_Quench_ not the Spirit." How -divinely perfect is Scripture? how blessedly it hangs together! The -Holy Ghost dwells in us individually, hence we are not to _grieve_ -Him; He dwells in the assembly, hence we are not to _quench_ Him, but -give Him His right place, and allow full scope for His blessed -operations. May these great practical truths find a deep place in our -hearts, and exert a more powerful influence over our ways, both in -private life and in the public assembly. - -We shall now proceed to quote a few passages from the section of our -book which now lies open before us strikingly illustrative of the -wisdom, goodness, tenderness, holiness, and righteousness which marked -all the dealings of God with His people of old. Take, for example, the -very opening paragraph. "Thou shalt not see thy brother's ox or his -sheep go astray, and _hide thyself from them_; thou shalt in any case -bring them again unto thy brother. And if thy brother be not nigh unto -thee, or if thou know him not, then thou shalt bring it unto thine own -house, and it shall be with thee until thy brother seek after it, and -thou shalt restore it to him again. In like manner shalt thou do with -his ass; and so shalt thou do with his raiment; and with all lost -thing of thy brother's which he hath lost, and thou hast found, shalt -thou do likewise; _thou mayest not hide thyself_. Thou shalt not see -thy brother's ass or his ox fall down by the way, _and hide thyself -from them_; thou shalt surely help him to lift them up again." (Chap. -xxii. 1-4.) - -Here the two lessons of which we have spoken are very distinctly -presented. What a deeply humbling picture of the human heart have we -in that one sentence, "Thou mayest not hide thyself"! We are capable -of the base and detestable selfishness of hiding ourselves from our -brother's claims upon our sympathy and succor--of shirking the holy -duty of looking after his interests--of pretending not to see his real -need of our aid. Such is man!--such is the writer! - -But oh, how blessedly the character of our God shines out in this -passage! The brother's ox, or his sheep, or his ass, was not (to use -a modern phrase) to be thrust into pound for trespass; it was to be -brought home, cared for, and restored, safe and sound, to the owner, -without charge for damage. And so with the raiment. How lovely is all -this! how it breathes upon us the very air of the divine presence, the -fragrant atmosphere of divine goodness, tenderness, and thoughtful -love! What a high and holy privilege for any people to have their -conduct governed and their character formed by such exquisite statutes -and judgments! - -Again, take the following passage, so beautifully illustrative of -divine thoughtfulness: "When thou buildest a new house, then thou -shalt make a battlement for thy roof, that thou bring not blood upon -thine house, if any man fall from thence." The Lord would have His -people thoughtful and considerate of others; and hence, in building -their houses, they were not merely to think of themselves and their -convenience, but also of others and their safety. - -Cannot Christians learn something from this? How prone we are to think -only of ourselves, our own interests, our own comfort and convenience! -How rarely it happens that in the building or furnishing of our houses -we bestow a thought upon other people! We build and furnish for -ourselves. Alas! self is too much our object and motive-spring in all -our undertakings; nor can it be otherwise unless the heart be kept -under the governing power of those motives and objects which belong to -Christianity. We must live in the pure and heavenly atmosphere of the -new creation in order to get above and beyond the base selfishness -which characterizes fallen humanity. Every unconverted man, woman, and -child on the face of the earth is governed simply by self in some -shape or another. Self is the centre, the object, the motive-spring, -of every action. - -True, some are more amiable, more affectionate, more benevolent, more -unselfish, more disinterested, more agreeable, than others; but it is -utterly impossible that "the natural man" can be governed by spiritual -motives, or an earthly man be animated by heavenly objects. Alas! we -have to confess, with shame and sorrow, that we who profess to be -heavenly and spiritual are so prone to live for ourselves, to seek our -own things, to maintain our own interests, to consult our own ease and -convenience. We are all alive and on the alert when _self_, in any -shape or form, is concerned. - -All this is most sad and deeply humbling. It realty ought not to be, -and it would not be if we were looking more simply and earnestly to -Christ as our great Exemplar and model in all things. Earnest and -constant occupation of heart with Christ is the true secret of all -practical Christianity. It is not rules and regulations that will ever -make us Christlike in our spirit, manner, and ways. We must drink into -His spirit, walk in His footsteps, dwell more profoundly upon His -moral glories, and then we shall, of blessed necessity, be conformed -to His image. "We all with open face beholding as in a glass [or -mirroring--+katoptrizomenoi+] the glory, are changed into the -same image, from glory to glory even as by the Spirit of the Lord." (2 -Cor. iii.) - -We must now ask the reader to turn for a moment to the following very -important practical instructions--full of suggestive power for all -Christian workers: "Thou shalt not sow thy vineyard with _divers -seeds_, lest the fruit of thy seed which thou hast sown and the fruit -of thy vineyard be defiled." (Chap. xxii. 9.) - -What a weighty principle is here! Do we really understand it? do we -see its true spiritual application? It is to be feared there is a -terrible amount of "mingled seed" used in the so-called spiritual -husbandry of the present day. How much of "philosophy and vain -deceit," how much of "science falsely so called," how much of "the -rudiments of the world," do we find mixed up in the teaching and -preaching throughout the length and breadth of the professing church! -How little of the pure, unadulterated seed of the Word of God, the -"incorruptible seed" of the precious gospel of Christ, is scattered -broad-cast over the field of christendom in this our day! How few, -comparatively, are content to confine themselves within the covers of -the Bible for the material of their ministry! Those who are, by the -grace of God, faithful enough to do so, are looked upon as men of one -idea, men of the old school, narrow, and behind the times. - -Well, we can only say, with a full and glowing heart, God bless the -men of one idea--men of the precious old school of apostolic -preaching! Most heartily do we congratulate them on their blessed -narrowness, and their being behind these dark and infidel times. We -are fully aware of what we expose ourselves to in thus writing, but -this does not move us. We are persuaded that every true servant of -Christ must be a man of one idea, and that idea is Christ; he must -belong to the very oldest school--the school of Christ; he must be as -narrow as the truth of God; and he must, with stern decision, refuse -to move one hair's breadth in the direction of this infidel age. We -cannot shake off the conviction that the effort on the part of the -preachers and teachers of christendom to keep abreast of the -literature of the day must, to a very large extent, account for the -rapid advance of rationalism and infidelity. They have got away from -the holy Scriptures, and sought to adorn their ministry by the -resources of philosophy, science, and literature. They have catered -more for the intellect than for the heart and conscience. The pure and -precious doctrines of holy Scripture, the sincere milk of the Word, -the gospel of the grace of God and of the glory of Christ, were found -insufficient to attract and keep together large congregations. As -Israel of old despised the manna, got tired of it, and pronounced it -light food, so the professing church grew weary of the pure doctrines -of that glorious Christianity unfolded in the pages of the New -Testament, and sighed for something to gratify the intellect and feed -the imagination. The doctrines of the cross, in which the blessed -apostle gloried, have lost their charm for the professing church, and -any who would be faithful enough to adhere and confine themselves in -their ministry to those doctrines might abandon all thought of -popularity. - -But let all the true and faithful ministers of Christ, all true -workers in His vineyard, apply their hearts to the spiritual principle -set forth in Deuteronomy xxii. 9; let them, with unflinching decision, -refuse to make use of "divers seeds" in their spiritual husbandry; let -them confine themselves, in their ministry, to "the form of sound -words," and ever seek "rightly to divide the word of truth," that so -they may not be ashamed of their work, but receive a full reward in -that day when every man's work shall be tried of what sort it is. We -may depend upon it, the Word of God--the pure seed--is the only proper -material for the spiritual workman to use. We do not despise learning; -far from it; we consider it most valuable in its right place. The -_facts_ of science, too, and the resources of sound philosophy, may -all be turned to profitable account in unfolding and illustrating the -truth of holy Scripture. We find the blessed Master Himself and His -inspired apostles making use of the facts of history and of nature in -their public teaching; and who, in his sober senses, would think of -calling in question the value and importance of a competent knowledge -of the original languages of Hebrew and Greek in the private study and -public exposition of the Word of God? - -But admitting all this, as we most fully do, it leaves wholly -untouched the great practical principle before us--a principle to -which all the Lord's people and His servants are bound to adhere, -namely, that the Holy Ghost is the only power, and holy Scripture the -only material, for all true ministry in the gospel and the Church of -God. If this were more fully understood and faithfully acted upon, we -should witness a very different condition of things throughout the -length and breadth of the vineyard of Christ. - -Here, however, we must close this section. We have elsewhere sought to -handle the subject of "The Unequal Yoke," and shall not therefore -dwell upon it here.[23] The Israelite was not to plow with an ox and -an ass together; neither was he to wear a garment of divers sorts, as -of woolen and linen. The spiritual application of both these things is -as simple as it is important. The Christian is not to link himself -with an unbeliever for any object whatsoever, be it domestic, -religious, philanthrophic, or commercial; neither must he allow -himself to be governed by mixed principles. His character must be -formed and his conduct ruled by the pure and lofty principles of the -Word of God. Thus may it be with all who profess and call themselves -Christians. - - [23] See a pamphlet entitled "The Unequal Yoke," post-paid, 10 cts. - - - - -CHAPTER XXVI - - -"And it shall be, _when thou art come_ in unto the land which the Lord -thy God giveth thee for an inheritance, and _possessest it_, and -_dwellest_ therein; that thou shalt take of the first of all the fruit -of the earth, which thou shalt bring of thy land that the Lord thy God -giveth thee, and shalt put it in a basket, and shalt go unto _the -place which the Lord thy God shall choose to place His name -there_"--not to a place of their own or others' choosing.--"And thou -shalt go unto the priest that shall be in those days, and say unto -him, I profess this day unto the Lord thy God that _I am come_ unto -the country which the Lord sware unto our fathers for to give us. And -the priest shall take the basket out of thine hand, and set it down -before the altar of the Lord thy God." (Ver. 1-4.) - -The chapter on which we now enter contains the lovely ordinance of the -basket of first-fruits, in which we shall find some principles of the -deepest interest and practical importance. It was when the hand of -Jehovah had conducted His people into the land of promise that the -fruits of that land could be presented. It was obviously necessary to -be in Canaan ere Canaan's fruits could be offered in worship. The -worshiper was able to say, "I profess this day unto the Lord thy God -that I am come unto the country which the Lord sware unto our fathers -for to give us." - -Here lay the root of the matter.--"_I am come._" He does not say, I am -coming, hoping to come, or longing to come. No; but, "I am come." Thus -it must ever be. We must know ourselves saved ere we can offer the -fruits of a known salvation. We may be most sincere in our desires -after salvation, most earnest in our efforts to obtain it; but then we -cannot but see that efforts to be saved, and the fruits of a known and -enjoyed salvation, are wholly different. The Israelite did not offer -the basket of first-fruits in order to get into the land, but because -he was actually in it. "I profess this day ... that I am come." There -is no mistake about it--no question, no doubt, not even a hope. I am -actually in the land, and here is the fruit of it. - -"And thou shalt speak, and say before the Lord thy God, A Syrian ready -to perish was my father; and he went down into Egypt, and sojourned -there with a few, and became there a nation, great, mighty, and -populous; and the Egyptians evil entreated us, and afflicted us, and -laid upon us hard bondage; and when we cried unto the Lord God of our -fathers, the Lord heard our voice, and looked on our affliction and -our labor and our oppression; and the Lord brought us forth out of -Egypt with a mighty hand, and with an outstretched arm, and with great -terribleness, and with signs, and with wonders; and He hath brought us -into this place, and hath given us this land, even a land that floweth -with milk and honey. And now, behold, I have brought the first-fruits -of the land, which Thou, O Lord, hast given me. And thou shalt set it -before the Lord thy God, and worship before the Lord thy God; and thou -shalt rejoice in every good thing which the Lord thy God hath given -unto thee, and unto thine house, thou, and the Levite, and the -stranger that is among you." - -This is a very beautiful illustration of worship. "A Syrian ready to -perish." Such was the origin. There is nothing to boast of, so far as -nature is concerned. And as to the condition in which grace had found -them, what of it? Hard bondage in the land of Egypt; toiling amid the -brick-kilns, beneath the cruel lash of Pharaoh's taskmasters. But -then, "We cried unto Jehovah." Here was their sure and blessed -resource. It was all they could do, but it was enough. That cry of -helplessness went directly up to the throne and to the heart of God, -and brought Him down into the very midst of the brick-kilns of Egypt. -Hear Jehovah's gracious words to Moses--"I have surely seen the -affliction of My people which are in Egypt, and have heard their cry, -by reason of their taskmasters; for _I know their sorrows_; and I am -come down to deliver them out of the hand of the Egyptians, and to -bring them up out of that land unto a good land and a large, unto a -land flowing with milk and honey.... Now therefore, behold, the cry of -the children of Israel is come unto Me; and I have also seen the -oppression wherewith the Egyptians oppress them." (Ex. iii. 7-9.) - -Such was the immediate response of Jehovah to the cry of His people. -"I am come down to deliver them." Yes, blessed be His name, He came -down, in the exercise of His own free and sovereign grace, to deliver -His people; and no power of men or devils--earth or hell could hold -them for a moment beyond the appointed time. Hence, in our chapter, we -have the grand result as set forth in the language of the worshiper -and in the contents of his basket. "I am come unto the country which -the Lord sware unto our fathers for to give us.... And now, behold, I -have brought the first-fruits of the land, which Thou, O Lord, hast -given me." The Lord had accomplished all, according to the love of His -heart and the faithfulness of His word. Not one jot or tittle had -failed.--"I am come" And "I have brought the fruit." The fruit of -what? of Egypt? Nay; but "of the land, which Thou, O Lord, hast given -me." The worshiper's lips proclaimed the completeness of Jehovah's -work; the worshiper's basket contained the fruit of Jehovah's land. -Nothing could be simpler, nothing more real. There was no room for a -doubt, no ground for a question. He had simply to declare Jehovah's -work and show the fruit. It was all of God from first to last. He had -brought them out of Egypt, and He had brought them into Canaan. He had -filled their baskets with the mellow fruits of His land, and their -hearts with His praise. - -And now, beloved reader, let us just ask you, do you think it was -presumption on the part of the Israelite to speak as he did? Was it -right, was it modest, was it humble, of him to say, "_I am come_"? -Would it have been more becoming in him merely to give expression to -the faint hope that at some future period he might come? would doubt -and hesitation as to his position and his portion have been more -honoring and gratifying to the God of Israel? What say you? It may be -that, anticipating our argument, you are ready to say, There is no -analogy. Why not? If an Israelite could say, "I am come unto the -country which the Lord sware unto our fathers for to give us," why -cannot the believer now say, I am come unto Jesus? True, in the one -case, it was sight; in the other, it is faith. But is the latter less -real than the former? Does not the inspired apostle say to the -Hebrews, "Ye _are come_ unto Mount Zion"? and again, "We _receiving_ a -kingdom which cannot be moved, let us have grace whereby we may serve -God with reverence and godly fear." If we are in doubt as to whether -we have "come" or not, and as to whether we have "received the -kingdom" or not, it is impossible to worship in truth or serve with -acceptance. It is when we are in intelligent and peaceful possession -of the place and portion in Christ that true worship can ascend to the -throne above, and effective service be rendered in the vineyard below. - -For what, let us ask, is true worship? It is simply telling out, in -the presence of God, what He is, and what He has done. It is the heart -occupied with and delighting in God and in all His marvelous actings -and ways. Now, if we have no knowledge of God, and no faith in what -He has done, how can we worship Him? "He that cometh to God must -believe that He is, and that He is a rewarder of them that diligently -seek Him." But then to know God is eternal life. I cannot worship God -if I do not know Him, and I cannot know Him without having eternal -life. The Athenians had erected an altar "to the unknown God," and -Paul told them that they were worshiping in ignorance, and proceeded -to declare unto them the true God as revealed in the Person and work -of the Man Christ Jesus. - -It is deeply important to be clear as to this. I must know God ere I -can worship Him. I may "feel after Him, if haply I may find Him;" but -feeling after One whom I have not found, and worshiping and delighting -in One whom I have found, are two totally different things. God has -revealed Himself, blessed be His name! He has given us the light of -the knowledge of His glory in the face of Jesus Christ. He has come -near to us in the Person of that blessed One, so that we may know Him, -love Him, trust in Him, delight in Him, and use Him, in all our -weakness and in all our need. We have no longer to grope for Him amid -the darkness of nature, nor yet among the clouds and mists of spurious -religion, in its ten thousand forms. No; our God has made Himself -known by a revelation so plain that the wayfaring man, though a fool -in all beside, may not err therein. The Christian can say, "_I know_ -whom I have believed." This is the basis of all true worship. There -may be a vast amount of fleshly pietism, mechanical religion, and -ceremonial routine without a single atom of true spiritual worship. -This latter can only flow from the knowledge of God. - -But our object is not to write a treatise on worship, but simply to -unfold to our readers the instructive and beautiful ordinance of the -basket of first-fruits. And having shown that worship was the first -thing with an Israelite who found himself in possession of the -land--and further, that we now must know our place and privilege in -Christ before we can truthfully and intelligently worship the -Father--we shall proceed to point out another very important practical -result illustrated in our chapter, namely, _active benevolence_. - -"When thou hast made an end of tithing all the tithes of thine -increase the third year, which is the year of tithing, and hast given -it unto the Levite, the stranger, the fatherless, and the widow, that -they may eat within thy gates, and be filled; then thou shalt say -before the Lord thy God, I have brought away the hallowed things out -of mine house, and also have given them unto the Levite, and unto the -stranger, to the fatherless, and to the widow, according to all Thy -commandments, which Thou hast commanded me; I have not transgressed -Thy commandments, neither have I forgotten them." (Ver. 12, 13.) - -Nothing can be more beautiful than the moral order of these things. It -is precisely similar to what we have in Hebrews xiii. "By Him -therefore let us offer the sacrifice of praise to God continually, -that is, _the fruit_ of our lips giving thanks to His name." Here is -the worship. "But to do good and to communicate forget not; for with -such sacrifices God is well pleased." Here is the active benevolence. -Putting both together, we have what we may call the upper and the -nether side of the Christian's character--praising God and doing good -to men. Precious characteristics! May we exhibit them more faithfully. -One thing is certain, they will always go together. Show us a man -whose heart is full of praise to God, and we will show you one whose -heart is open to every form of human need. He may not be rich in this -world's goods; he may be obliged to say, like one of old who was not -ashamed to say it, "Silver and gold have I none;" but he will have the -tear of sympathy, the kindly look, the soothing word, and these things -tell far more powerfully upon a sensitive heart than the opening of -the purse-strings, and the jingling of silver and gold. Our adorable -Lord and Master, our great Exemplar, "went about doing good;" but we -never read of His giving money to any one; indeed, we are warranted in -believing that the blessed One never possessed a penny. When He wanted -to answer the Herodians on the subject of paying tribute to Cæsar, He -had to ask them to show Him a penny; and when asked to pay tribute, He -sent Peter to the sea to get it. He never carried money, and most -assuredly money is not named in the category of gifts bestowed by Him -upon His servants. Still He went about doing good, and we are to do -the same, in our little measure; it is at once our high privilege and -our bounden duty to do so. - -And let the reader mark the divine order laid down in Hebrews xiii. -and illustrated in Deuteronomy xxvi. Worship gets the first, the -highest place. Let us never forget this. We, in our wisdom or our -sentimentality, might imagine that doing good to men, usefulness, -philanthropy, is the highest thing; but it is not so. "Whoso offereth -_praise_ glorifieth Me." God inhabits the praises of His people. He -delights to surround Himself with hearts filled to overflowing with a -sense of His goodness, His greatness, and His glory. Hence, we are to -offer the sacrifice of praise to God "continually." So also the -Psalmist says, "I will bless the Lord at all times; His praise shall -continually be in my mouth." It is not merely now and then, or when -all is bright and cheery around us, when everything goes on smoothly -and prosperously; no, but "_at all times_"--"_continually_." The -stream of thanksgiving is to flow uninterruptedly. There is no -interval for murmuring or complaining, fretfulness or dissatisfaction, -gloom or despondency. Praise and thanksgiving are to be our continual -occupation. We are ever to cultivate the spirit of worship. Every -breath, as it were, ought to be a halleluiah. Thus it shall be by and -by. Praise will be our happy and holy service while eternity rolls -along its course of golden ages. When we shall have no further call to -"communicate," no demand on our resources or our sympathies, when we -shall have bid an eternal adieu to this scene of sorrow and need, -death and desolation, then shall we praise our God for evermore, -without let or interruption, in the sanctuary of His own blessed -presence above. - -"But to do good and to communicate _forget not_." There is singular -interest attaching to the mode in which this is put. He does not say, -But to offer the sacrifice of praise forget not. No; but lest, in the -full and happy enjoyment of our own place and portion in Christ, we -should "forget" that we are passing through a scene of want and -misery, trial and pressure, the apostle adds the salutary and -much-needed admonition as to doing good and communicating. The -spiritual Israelite is not only to rejoice in every good thing which -the Lord his God has bestowed upon him, but he is also to remember the -Levite, the stranger, the fatherless, and the widow--that is, the one -who has no earthly portion, and is thoroughly devoted to the Lord's -work, and the one who has no home, the one who has no natural -protector, and the one who has no earthly stay. It must ever be thus. -The rich tide of grace rolls down from the bosom of God, fills our -hearts to overflowing, and in its overflow, refreshes and gladdens our -whole sphere of action. If we were only living in the enjoyment of -what is ours in God, our every movement, our every act, our every -word, yea, our every look, would do good. The Christian, according to -the divine idea, is one who stands with one hand lifted up to God in -the presentation of the sacrifice of praise, and the other hand filled -with the fragrant fruits of genuine benevolence to meet every form of -human need. - -O beloved reader, let us deeply ponder these things; let us really -apply our whole hearts to the earnest consideration of them; let us -seek a fuller realization and a truer expression of these two great -branches of practical Christianity, and not be satisfied with any -thing less. - -We shall now briefly glance at the third point in the precious chapter -before us. We shall do little more than quote the passage for the -reader. The Israelite, having presented his basket and distributed his -tithes, was further instructed to say, "I have not eaten thereof in my -_mourning_, neither have I taken away aught thereof for any _unclean_ -use, nor given aught thereof for _the dead_; but I have hearkened to -the voice of the Lord my God, and have done according to all that Thou -hast commanded me. Look down from Thy holy habitation, from heaven, -and bless Thy people Israel, and the land which Thou hast given us, as -Thou swarest unto our fathers, a land that floweth with milk and -honey. This day the Lord thy God hath commanded thee to do these -statutes and judgments; thou shalt therefore _keep_ and _do_ them, -_with all thine heart_ and _with all thy soul_. Thou hast avouched the -Lord this day to be thy God, and to _walk in His ways_, and to keep -His statutes and His commandments and His judgments, and to hearken -unto His voice: and the Lord hath avouched thee this day to be His -peculiar people"--that is, a people of His own special possession--"as -He hath promised thee, and that thou shouldest keep _all_ His -commandments; and to make thee high above all nations which He hath -made, in praise and in name and in honor; and that thou mayest be _a -holy people_ unto the Lord thy God, as He hath spoken." (Ver. 14-19.) - -Here we have personal holiness, practical sanctification, entire -separation from every thing inconsistent with the holy place and -relationship into which they had been introduced, in the sovereign -grace and mercy of God. There must be no mourning, no uncleanness, no -dead works. We have no room, no time, for any such things as these; -they do not belong to that blessed sphere in which we are privileged -to live and move and have our being. We have just three things to do: -We look up to God, and offer the sacrifice of praise; we look around -at a needy world, and do good; we look in upon the circle of our own -being--our inner life, and seek, by grace, to keep ourselves -unspotted. "Pure religion and undefiled before God and the Father is -this: To visit the fatherless and widows in their affliction, and to -keep himself unspotted from the world." (Jas. i. 27.) - -Thus, whether we hearken to Moses in Deuteronomy xxvi, or to Paul in -Hebrews xiii, or to James in his most wholesome, needed, practical -epistle, it is the same Spirit that speaks to us, and the same grand -lessons that are impressed upon us--lessons of unspeakable value and -moral importance--lessons loudly called for in this day of easy-going -profession, in the which the doctrines of grace are taken up and held -in a merely intellectual way, and connected with all sorts of -worldliness and self-indulgence. - -Truly, there is an urgent need of a more powerful, practical ministry -amongst us. There is a deplorable lack of the prophetic and pastoral -element in our ministrations. By the prophetic element, we mean that -character of ministry that deals with the conscience, and brings it -into the immediate presence of God. This is _greatly_ needed. There is -a good deal of ministry which addresses itself to the intelligence, -but sadly too little for the heart and the conscience. The teacher -speaks to the understanding; the prophet speaks to the conscience;[24] -the pastor speaks to the heart. We speak, of course, generally. It may -so happen that the three elements are found in the ministry of one -man; but they are distinct; and we cannot but feel that where the -prophetic and pastoral gifts are lacking in any assembly, the teachers -should very earnestly wait upon the Lord for spiritual power to deal -with the hearts and consciences of His beloved people. Blessed be His -name, He has all needed gift, grace, and power for His servants. All -we need is, to wait on Him in real earnestness and sincerity of heart, -and He will most assuredly supply us with all suited grace and moral -fitness for whatever service we may be called to render in His Church. - - [24] Very many seem to entertain the idea that a prophet is one who - foretells future events, but it would be a mistake thus to confine the - term. 1 Corinthians xiv. 28-32 lets us into the meaning of the words - "prophet" and "prophesying." The teacher and the prophet are closely - and beautifully connected. The teacher unfolds truth from the Word of - God; the prophet applies it to the conscience; and, we may add, the - pastor sees how the ministry of both the one and the other is acting - on the heart and in the life. - -Oh, that all the Lord's servants may be stirred up to a more -deep-toned earnestness, in every department of His blessed work! May -we be "instant in season, out of season," and in no wise discouraged -by the condition of things around us, but rather find in that very -condition an urgent reason for more intense devotedness. - - - - -CHAPTER XXVII. - - -"And Moses, with the elders of Israel, commanded the people, saying, -'Keep all the commandments which I command you this day. And it shall -be on the day when ye shall pass over Jordan unto the land which the -Lord thy God giveth thee, that thou shalt set thee up great stones, -and plaster them with plaster; and thou shalt write upon them all the -words of this law, when thou art passed over, that thou mayest go in -unto the land which the Lord thy God giveth thee, a land that floweth -with milk and honey; as the Lord God of thy fathers hath promised -thee. Therefore it shall be when ye be gone over Jordan, that ye shall -set up these stones, which I command you this day, in Mount Ebal, and -thou shalt plaster them with plaster. And there shalt thou build an -altar unto the Lord thy God, an altar of stones: thou shalt not lift -up any iron tool upon them. Thou shalt build the altar of the Lord thy -God of whole stones; and thou shalt offer burnt-offerings thereon unto -the Lord thy God; and thou shalt offer peace-offerings, and shalt eat -there, and rejoice before the Lord thy God. And thou shalt write upon -the stones all the words of this law very plainly.' And Moses and the -priests the Levites spake unto all Israel, saying, 'Take heed, and -hearken, O Israel; _this day thou art become the people of the Lord -thy God_. Thou shalt _therefore_ obey the voice of the Lord thy God, -and do His commandments and His statutes, which I command thee this -day.' And Moses charged the people the same day, saying, 'These shall -stand upon Mount Gerizim to bless the people, when ye are come over -Jordan: Simeon and Levi and Judah and Issachar and Joseph and -Benjamin. And these shall stand upon Mount Ebal to curse: Reuben, Gad, -and Asher and Zebulun, Dan, and Naphtali.'" (Ver. 1-13.) - -There could not be a more striking contrast than that which is -presented in the opening and close of this chapter. In the paragraph -which we have just penned, we see Israel entering upon the land of -promise--that fair and fruitful land flowing with milk and honey, and -there erecting an altar in Mount Ebal, for burnt-offerings and -peace-offerings. We read nothing about sin-offerings or -trespass-offerings here. The law, in all its fullness, was to be -"written very plainly" upon the plastered stones, and the people, in -full, recognized, covenant-relationship, were to offer on the altar -those special offerings of sweet savor so blessedly expressive of -worship and holy communion. The subject here is not the trespasser _in -act_, or the sinner _in nature_, approaching the brazen altar with a -trespass-offering or a sin-offering; but rather a people fully -delivered, accepted, and blessed--a people in the actual enjoyment of -their relationship and their inheritance. - -True, they were trespassers and sinners, and as such, needed the -precious provision of the brazen altar,--this, of course, is obvious, -and fully understood and admitted by every one taught of God; but it -manifestly is not the subject of Deuteronomy xxvii. 1-13, and the -spiritual reader will at once perceive the reason. When we see the -Israel of God, in full covenant-relationship, entering into possession -of their inheritance, having the revealed will of their covenant-God, -Jehovah, plainly and fully written before them, and the milk and honey -flowing around them, we must conclude that all question as to -trespasses and sins is definitively settled, and that nothing remains -for a people so highly privileged and so richly blessed but to -surround the altar of their covenant-God and present those sweet-savor -offerings which were acceptable to Him and suited to them. - -In short, the whole scene unfolded to our view in the first half of -our chapter is perfectly beautiful. Israel having avouched Jehovah to -be their God, and Jehovah having avouched Israel to be His peculiar -people, to make them high above all nations which He had made, in -praise and in name and in honor, and a holy people unto the Lord their -God, as He had spoken,--Israel thus privileged, blessed, and exalted, -in full possession of the goodly land, and having all the precious -commandments of God before their eyes, what remained but to present -the sacrifices of praise and thanksgiving, in holy worship and happy -fellowship? - -But in the latter half of our chapter, we find something quite -different. Moses appoints six tribes to stand upon Mount Gerizim to -bless the people, and six on Mount Ebal to curse; but alas! when we -come to the actual history--the positive facts of the case, there is -not a single syllable of blessing, nothing but twelve awful curses, -each confirmed by a solemn "amen" from the whole congregation. - -What a sad change! what a striking contrast! It reminds us of what -passed before us in our study of Exodus xix. There could not be a more -impressive commentary on the words of the inspired apostle in -Galatians iii. 10.--"For as many as are of the works of the law"--as -many as are on that ground--"are under the curse; for it is -written,"--and here he quotes Deuteronomy xxvii.--"Cursed is every one -that continueth not in all things which are written in the book of the -law to do them." - -Here we have the real solution of the question. Israel, as to their -actual moral condition, were on the ground of law; and hence, although -the opening of our chapter presents a lovely picture of God's -thoughts respecting Israel, yet the close of it sets forth the sad and -humiliating result of Israel's real state before God. There is not a -sound from Mount Gerizim, not one word of benediction; but, instead -thereof, curse upon curse falls on the ears of the people. - -Nor could it possibly be otherwise. Let people contend for it as they -will, nothing but a curse can come upon "as many as are of the works -of the law." It does not merely say, As many as fail to keep the law, -though that is true; but, as if to set the truth in the very clearest -and most forcible manner before us, the Holy Ghost declares that for -_all_, no matter who--Jew, Gentile, or nominal Christian--all who are -on the ground or principle of works of law, there is and can be -nothing but a curse. - -Thus, then, the reader will be able intelligently to account for the -profound silence that reigned on Mount Gerizim in the day of -Deuteronomy xxvii. The simple fact is, if one solitary benediction had -been heard, it would have been a contradiction to the entire teaching -of holy Scripture on the question of law. - -We have so fully gone into the weighty subject of the law in the first -volume of these Notes that we do not feel called upon to dwell upon it -here. We can only say that the more we study Scripture, and the more -we ponder the law question in the light of the New Testament, the more -amazed we are at the manner in which some persist in contending for -the opinion that Christians are under the law, whether for life, for -righteousness, for holiness, or for any object whatsoever. How can -such an opinion stand for a moment in the face of that magnificent and -conclusive statement in Romans vi.--"YE ARE NOT UNDER LAW, BUT UNDER -GRACE"? - - - - -CHAPTER XXVIII. - - -In approaching the study of this remarkable section of our book, the -reader must bear in mind that it is by no means to be confounded with -chapter xxvii. Some expositors, in seeking to account for the absence -of the blessings in the latter, have sought for them here; but it is a -grand mistake--a mistake absolutely fatal to the proper understanding -of either chapter. The obvious fact is, the two chapters are wholly -distinct, in basis, scope, and practical application. Chapter xxvii. -is (to put it as pointedly and briefly as possible) _moral_ and -_personal_; chapter xxviii. is _dispensational_ and _national_. That -deals with the great root-principle of man's moral condition as a -sinner, utterly ruined and wholly incapable of meeting God on the -ground of law; this, on the other hand, takes up the question of -Israel as a nation, under the government of God. In short, a careful -comparison of the two chapters will enable the reader to see their -entire distinctness. For instance, what connection can we trace -between the six blessings of our chapter and the twelve curses of -chapter xxvii? None whatever. It is not possible to establish the -slightest relationship. But a child can see the moral link between the -blessings and curses of chapter xxviii. - -Let us quote a passage or two in proof. "And it shall come to pass, if -thou shalt _hearken diligently unto the voice of the Lord thy -God_,"--the grand old Deuteronomic motto, the key-note of the -book--"to observe and to do all His commandments which I command thee -this day, that the Lord thy God will set thee on high above all -nations of the earth; and all these blessings shall come on thee, and -overtake thee, _if thou shalt hearken unto the voice of the Lord thy -God_"--the only safeguard, the true secret of happiness, security, -victory, and strength.--"Blessed shalt thou be in the city, and -blessed shalt thou be in the field. Blessed shall be the fruit of thy -body, and the fruit of thy ground, and the fruit of thy cattle, the -increase of thy kine, and the flocks of thy sheep. Blessed shall be -thy basket and thy store. Blessed shalt thou be when thou comest in, -and blessed shalt thou be when thou goest out." - -Is it not perfectly plain to the reader that these are not the -blessings pronounced by the six tribes on Mount Gerizim? What is here -presented to us is Israel's national dignity, prosperity, and glory, -founded upon their diligent attention to all the commandments set -before them in this book. It was the eternal purpose of God that -Israel should be pre-eminent on the earth, high above all the -nations. This purpose shall assuredly be made good, although Israel, -in the past, have shamefully failed to render that perfect obedience -which was to form the basis of their national pre-eminence and glory. - -We must never forget or surrender this great truth. Some expositors -have adopted a system of interpretation by which the -covenant-blessings of Israel are spiritualized and made over to the -Church of God. This is a most fatal mistake. Indeed, it is hardly -possible to set forth in language, or even to conceive, the pernicious -effects of such a method of handling the precious Word of God. Nothing -is more certain than that it is diametrically opposed to the mind and -will of God. He will not and cannot sanction such tampering with His -truth, or such an unwarrantable alienation of the blessings and -privileges of His people Israel. - -True, we read, in Galatians iii, "That the blessing of Abraham might -come on the Gentiles through Jesus Christ, that we might -receive"--what? Blessings in the city and in the field? blessings in -our basket and store? Nay; but "the promise of the Spirit through -faith." So also we learn from the same epistle, in chapter iv, that -restored Israel will be permitted to reckon amongst her children all -those who are born of the Spirit during the Christian period. "But -Jerusalem which is above is free, which is the mother of us all. For -it is written, 'Rejoice, thou barren, that bearest not; break forth -and cry, thou that travailest not; for the desolate hath many more -children than she which hath a husband.'" - -All this is blessedly true, but it affords no warrant whatever for -transferring the promises made to Israel to New-Testament believers. -God has pledged Himself by an oath to bless the seed of Abraham His -friend--to bless them with all earthly blessings, in the land of -Canaan. This promise holds good, and is absolutely inalienable. Woe be -to all who attempt to interfere with its literal fulfillment in God's -own time. We have referred to this in our studies on the earlier part -of this book, and must now rest content with warning the reader most -solemnly against every system of interpretation which involves such -serious consequences as to the Word and ways of God. We must ever -remember that Israel's blessings are earthly; the Church's blessings -are heavenly. "Blessed be the God and Father of our Lord Jesus Christ, -who hath blessed us with _all spiritual blessings in the heavenlies in -Christ_." - -Thus, both the nature and the sphere of the Church's blessings are -wholly different from those of Israel, and must never be confounded. -But the system of interpretation above referred to does confound them, -to the marring of the integrity of holy Scripture, and the serious -damage of souls. To attempt to apply the promises made to Israel to -the Church of God, either now or hereafter, on earth or in heaven, is -to turn things completely upside down, and to produce the most -hopeless confusion in the exposition and application of Scripture. We -feel called upon, in simple faithfulness to the Word of God and to -the soul of the reader, to press this matter upon his earnest -attention. He may rest assured it is by no means an unimportant -question; so far from this, we are persuaded that it is utterly -impossible for any one who confounds Israel and the Church--the -earthly and the heavenly, to be a sound or accurate interpreter of the -Word of God. - -However, we cannot pursue this subject further here. We only trust -that the Spirit of God will arouse the heart of the reader to feel its -interest and importance, and give him to see the necessity of rightly -dividing the word of truth. If this be so, our object will be fully -gained. - -With regard to this twenty-eighth of Deuteronomy, if the reader only -seizes the fact of its entire distinctness from its predecessor, he -will be able to read it with spiritual intelligence and real profit. -There is no need whatever for elaborate exposition. It divides itself -naturally and obviously into two parts. In the first, we have a full -and most blessed statement of the results of obedience (See verses -1-15.); in the second, we have a deeply solemn and affecting statement -of the awful consequences of disobedience. (See verses 16-68.) And we -cannot but be struck with the fact that the section containing the -curses is more than three times the length of the one containing the -blessings. That consists of fifteen verses; this, of fifty-three. The -whole chapter furnishes an impressive commentary on the government of -God, and a most forcible illustration of the fact that "our God is a -consuming fire." All the nations of the earth may learn from Israel's -marvelous history that God must punish disobedience, and that, too, -first of all, in His own. And if He has not spared His own people, -what shall be the end of those who know Him not? "The wicked shall be -turned into hell, and all the nations that forget God." "It is a -fearful thing to fall into the hands of the living God." It is the -very height of extravagant folly for any one to attempt to evade the -full force of such passages, or to explain them away. It cannot be -done. Let any one read the chapter before us and compare it with the -actual history of Israel, and he will see that as sure as there is a -God on the throne of the majesty in the heavens, so surely will He -punish evil-doers, both here and hereafter. It cannot be otherwise. -The government that could or would allow evil to go unjudged, -uncondemned, unpunished, would not be a perfect government--would not -be the government of God. It is vain to found arguments upon one-sided -views of the goodness, kindness, and mercy of God. Blessed be His -name, He is kind and good and merciful and gracious, long-suffering -and full of compassion; but He is holy and just, righteous and true, -and "He hath appointed a day, in the which He will judge the world -[the habitable earth--+oikoumenên+] in righteousness by that -Man whom He hath ordained; whereof He hath given assurance [given -proof--+pistin+] unto all, in that He hath raised Him from the -dead." (Acts xvii.) - -However, we must draw this section to a close; but ere doing so, we -feel it to be our duty to call the reader's attention to a very -interesting point in connection with verse 13 of our chapter. "The -Lord shall make thee the head, and not the tail; and thou shalt be -above only, and thou shalt not be beneath; if that thou hearken unto -the commandments of the Lord thy God, which I command thee this day, -to observe and to do them." - -This, no doubt, refers to Israel as a nation. They are destined to be -the head of all the nations of the earth. Such is the sure and settled -purpose and counsel of God respecting them. Low as they are now sunk, -scattered and lost amongst the nations, suffering the terrible -consequences of their persistent disobedience, sleeping, as we read in -Daniel xii, in the dust of the earth, yet they shall, _as a nation_, -arise and shine in far brighter glory than that of Solomon. - -All this is blessedly true, and established beyond all question in -manifold passages in Moses, the Psalms, the prophets, and the New -Testament; but in looking through the history of Israel, we find some -very striking instances of individuals who were permitted and enabled, -through infinite grace, to make their own of the precious promise -contained in verse 13, and that, too, in very dark and depressing -periods of the national history, when Israel, as a nation, was the -tail and not the head. We shall just give the reader an instance or -two, not only to illustrate our point, but also to set before him a -principle of immense practical importance and universal application. - -Let us turn for a moment to that charming little book of Esther--a -book so little understood or appreciated--a book which, we may truly -say, fills a niche and teaches a lesson which no other book does. It -belongs to a period when most assuredly Israel was not the head, but -the tail; but, notwithstanding, it presents to our view the very -edifying and encouraging picture of an individual son of Abraham so -carrying himself as to reach the very highest position, and gaining a -splendid victory over Israel's bitterest foe. - -As to Israel's condition in the days of Esther, it was such that God -could not publicly own them. Hence it is that His name is not found in -this book, from beginning to end. The Gentile was the head and Israel -the tail. The relationship between Jehovah and Israel could no longer -be publicly owned; but the heart of Jehovah could never forget His -people, and, we may add, the heart of a faithful Israelite could never -forget Jehovah or His holy law; and these are just the two facts that -specially characterize this most interesting little book. God was -acting for Israel behind the scenes, and Mordecai was acting for God -before the scenes. It is worthy of remark that neither Israel's best -Friend nor their worst enemy is once named in the book of Esther, and -yet the whole book is full of the actings of both. The finger of God -is stamped on every link in the marvelous chain of providence; and on -the other hand, the bitter enmity of Amalek comes out in the cruel -plot of the haughty Agagite. - -All this is intensely interesting. Indeed, in rising from the study of -this book, we may well say, "Oh, scenes surpassing fable and yet -true." No romance could possibly exceed in interest this simple but -most blessed history. But we must not expatiate, much as we should -like to do so. Time and space forbid. We merely refer to it now in -order to point out to the reader the unspeakable value and importance -of individual faithfulness at a moment when the national glory was -faded and gone. Mordecai stood like a rock for the truth of God. He -refused, with stern decision, to own Amalek. He would save the life of -Ahasuerus, and bow to his authority as the expression of the power of -God; but he would not bow to Haman. His conduct in this matter was -governed simply by the Word of God. The authority for his course was -to be found in this blessed book of Deuteronomy.--"_Remember_ what -Amalek did unto thee by the way, when ye were come forth out of Egypt; -how he met thee by the way, and smote the hindmost of thee, even all -that were feeble behind thee, when thou wast faint and weary; and _he -feared not God_"--here was the true secret of the whole -matter--"therefore it shall be, when the Lord thy God hath given thee -rest from all thine enemies round about, in the land which the Lord -thy God giveth for an inheritance to possess it, that thou shalt blot -out the remembrance of Amalek from under heaven; _thou shalt not -forget it_." (Chap. xxv. 17-19.) - -This was distinct enough for every circumcised ear, every obedient -heart, every upright conscience. Equally distinct is the language of -Exodus xvii.--"And the Lord said unto Moses, 'Write this for a -memorial in a book, and rehearse it in the ears of Joshua; for I will -utterly put out the remembrance of Amalek from under heaven.' And -Moses built an altar, and called the name of it JEHOVAH-nissi [the -Lord my banner]; for he said, 'Because the Lord hath sworn that the -Lord will have war with Amalek from generation to generation.'" (Ver. -14-16.) - -Here, then, was Mordecai's authority for refusing a single nod of his -head to the Agagite. How could a faithful member of the house of -Israel bow to a member of a house with which Jehovah was at war? -Impossible. He could clothe himself in sackcloth, fast and weep for -his people, but he could not, he would not, he dare not, bow to an -Amalekite. He might be charged with presumption, blind obstinacy, -stupid bigotry, and contemptible narrow-mindedness; but with that he -had nothing whatever to do. It might seem the most unaccountable folly -to withhold the common mark of respect from the highest noble in the -kingdom; but that noble was an Amalekite, and that was enough for -Mordecai. The apparent folly was simple obedience. - -It is this which makes the case so interesting and important for us. -Nothing can ever do away with our responsibility to obey the Word of -God. It might be said to Mordecai that the commandment as to Amalek -was a by-gone thing, having reference to Israel's palmy days. It was -quite right for Joshua to fight with Amalek; Saul, too, ought to have -obeyed the word of Jehovah instead of sparing Agag; but now, all was -changed; the glory was departed from Israel, and it was perfectly -useless to attempt to act on Exodus xvii. or Deuteronomy xxv. - -All such arguments, we feel assured, would have no weight whatever -with Mordecai. It was enough for him that Jehovah had said, -"_Remember_ what Amalek did.... _Thou shalt not forget it_." How long -was this to hold good? "From generation to generation." Jehovah's war -with Amalek was never to cease until his very name and remembrance -were blotted out from under heaven. And why? Because of his cruel and -heartless treatment of Israel. Such was the kindness of God toward His -people! How, then, could a faithful Israelite ever bow to an -Amalekite? Impossible. Could Joshua bow to Amalek? Nay. Did Samuel? -Nay; "he hewed Agag in pieces before the Lord in Gilgal." How, then, -could Mordecai bow to him? He could not do it, cost what it might. It -mattered not to him that the gallows was erected for him. He could be -hanged, but he could never do homage to Amalek. - -And what was the result? A magnificent triumph! There stood the proud -Amalekite near the throne, basking in the sunshine of royal favor, -boasting himself in his riches, his greatness, his glory, and about to -crush beneath his foot the seed of Abraham. There, on the other hand, -lay poor Mordecai in sackcloth and ashes and tears. What could he do? -He could obey. He had neither sword nor spear; but he had the Word of -God, and by simply obeying that Word, he gained a victory over Amalek -quite as decisive and splendid in its way as that gained by Joshua in -Exodus xvii.--a victory which Saul failed to gain, though surrounded -by a host of warriors selected from the twelve tribes of Israel. -Amalek sought to get Mordecai hanged; but instead of that, he was -obliged to act as his footman, and conduct him, in all but regal pomp -and splendor, through the street of the city. "And Haman answered the -king, 'For the man whom the king delighteth to honor, let the royal -apparel be brought which the king useth to wear, and the horse that -the king rideth upon, and the crown royal which is set upon his head; -and let this apparel and horse be delivered to the hand of one of the -king's most noble princes, that they may array the man withal whom the -king delighteth to honor, and bring him on horseback through the -street of the city, and proclaim before him, Thus shall it be done to -the man whom the king delighteth to honor.' Then the king said to -Haman, 'Make haste, and take the apparel and the horse, as thou hast -said, and do even so to Mordecai the Jew, that sitteth at the king's -gate: let nothing fail of all that thou hast spoken.' Then took Haman -the apparel and the horse, and arrayed Mordecai, and brought him on -horseback through the street of the city, and proclaimed before him, -'Thus shall it be done unto the man whom the king delighteth to -honor.' And Mordecai came again to the king's gate; but Haman hasted -to his house mourning, and having his head covered." - -Here, assuredly, Israel was the head and Amalek the tail--Israel, not -nationally, but individually. But this was only the beginning of -Amalek's defeat and of Israel's glory. Haman was hanged on the very -gallows he had erected for Mordecai, "and Mordecai went out from the -presence of the king in royal apparel of blue and white, and with a -great crown of gold, and with a garment of fine linen and purple; and -the city of Shushan rejoiced and was glad." - -Nor was this all. The effect of Mordecai's marvelous victory was felt -far and wide over the hundred and twenty-seven provinces of the -empire. "In every province, and in every city whithersoever the king's -commandment and his decree came, the Jews had joy and gladness, a -feast and a good day. And many people of the land became Jews, for the -fear of the Jews fell upon them." And, to crown all, we read that -"Mordecai the Jew was next unto king Ahasuerus, and great among the -Jews, and accepted of the multitude of his brethren, seeking the -wealth of his people, and speaking peace to all his seed." - -Now, reader, does not all this prove to us, in the most striking -manner, the immense importance of individual faithfulness? Is it not -eminently calculated to encourage us to stand for the truth of God, -cost what it may? Only see what marvelous results followed from the -actings of one man! Many might have condemned Mordecai's conduct. It -might have seemed like unaccountable obstinacy to refuse a simple mark -of respect to the highest noble in the empire; but it was not so. It -was simple obedience; it was decision for God, and it led to a most -magnificent victory, the spoils of which were reaped by his brethren -at the very ends of the earth. - -For further illustration of the subject suggested by Deuteronomy -xxviii. 13, we must refer the reader to Daniel iii. and vi. There he -will see what morally glorious results can be reached by individual -faithfulness to the true God, at a moment when Israel's national glory -was gone--their city and temple in ruins. The three worthies refused -to worship the golden image. They dared to face the wrath of the king, -to withstand the universal voice of the empire, yea, to meet the fiery -furnace itself, rather than disobey. They could surrender life, but -they could not surrender the truth of God. - -And what was the result? A splendid victory! They walked through the -furnace with the Son of God, and were called forth from the furnace as -witnesses and servants of the Most High God. Glorious privilege! -wondrous dignity! and all the simple result of obedience. Had they -gone with the crowd, and bowed the head in worship to the national -god, in order to escape the dreadful furnace, see what they would have -lost! But, blessed be God, they were enabled to stand fast in the -confession of the grand foundation-truth of the unity of the -Godhead--that truth which had been trampled underfoot amid the -splendors of Solomon's reign; and the record of their faithfulness has -been penned for us by the Holy Spirit in order to encourage us to -tread, with firm step, the path of individual devotedness, in the face -of a God-hating, Christ-rejecting world, and in the face of a -truth-neglecting christendom. It is impossible to read the narrative -and not have our whole renewed being stirred up and drawn out in -earnest desire for more deep-toned personal devotedness to Christ and -His precious cause. - -Similar must be the effect produced by the study of Daniel vi. We -cannot allow ourselves to quote or expatiate; we can only commend the -soul-stirring record to the attention of the reader. It is uncommonly -fine, and it furnishes a splendid lesson for this day of soft, -self-indulgent, easy-going profession, in which it costs people -nothing to give a nominal assent to the truths of Christianity; but in -which, notwithstanding, there is so little desire or readiness to -follow, with whole-hearted decision, a rejected Lord, or to yield an -unqualified and unhesitating obedience to His commandments. - -How refreshing, in the face of so much heartless indifference, to read -of the faithfulness of Daniel! He, with unflinching decision, -persisted in his holy habit of praying three times a day, with his -window open toward Jerusalem, although he knew that the den of lions -was the penalty of his act. He might have closed his window and drawn -his curtains and retired into the privacy of his chamber to pray, or -he might have waited for the midnight hour, when no human eye could -see or human ear hear him. But no; this beloved servant of God would -not hide his light under a bed or a bushel. There was a great -principle at stake. It was not merely that he would pray to the one -living and true God, but he would pray with "_his windows open toward -Jerusalem_." And why "toward Jerusalem"? Because it was God's centre. -But it was in ruins. True, for the present, and as looked at from a -human stand-point; but to faith, and from a divine stand-point, -Jerusalem was God's centre for His earthly people. It was, and it -shall be, beyond all question. And not only so, but its dust is -precious to Jehovah; and hence Daniel was in full communion with the -mind of God when he opened his windows toward Jerusalem and prayed. He -had Scripture for what he did, as the reader may see by referring to 2 -Chronicles vi. "If they return to thee with all their heart and with -all their soul in the land of their captivity, whither they have -carried them captives, and pray _toward their land_, which Thou gavest -unto their fathers, and _toward the city_ which Thou hast chosen, and -_toward the house_ which I have built for Thy name." - -Here was Daniel's warrant. This was what he did, utterly regardless of -human opinions, and utterly regardless, too, of pains and penalties. -He would rather be thrown into the den of lions than surrender the -truth of God; he would rather go to heaven with a good conscience -than remain on earth with a bad one. - -And what was the result? Another splendid triumph! "Daniel was taken -up out of the den, and no manner of hurt was found upon him, BECAUSE -HE BELIEVED IN HIS GOD." - -Blessed servant! noble witness! Assuredly he was the head on this -occasion, and his enemies the tail. And how? Simply by obedience to -the Word of God. This is what we deem to be of such vast moral -importance for this our day. It is to illustrate and enforce this that -we refer to those brilliant examples of individual faithfulness at a -time when Israel's national glory was in the dust, their unity gone, -and their polity broken up. We cannot but regard it as a fact full of -interest, full of encouragement, full of suggestive power, that in the -darkest days of Israel's history as a nation we have the brightest and -noblest examples of personal faith and devotedness. We earnestly press -this upon the attention of the Christian reader. We consider it -eminently calculated to strengthen and cheer up our hearts in standing -for the truth of God at a moment like the present, when there is so -much to discourage us in the general condition of the professing -church. It is not that we are to look for such speedy, striking, and -splendid results as were realized in those cases to which we have -referred. This is by no means the question. What we have to keep -before our hearts is the fact that, no matter what may be the -condition of the ostensible people of God at any given time, it is -the privilege of the individual man of God to tread the narrow path -and reap the precious fruits of simple obedience to the Word of God -and the precious commandments of our Lord and Saviour Jesus Christ. - -This, we feel persuaded, is a truth for the day. May we all feel its -holy power. We are in imminent danger of lowering the standard of -personal devotedness because of the general condition. This is a fatal -mistake, yea, it is the positive suggestion of the enemy of Christ and -His cause. If Mordecai, Shadrach, Meshach, Abednego, and Daniel had -acted thus, what would have been the result? - -Ah, no, reader; we have ever to bear in mind that our one great -business is, to obey, and leave results with God. It may please Him to -permit His servants to see striking results, or He may see fit to -allow them to wait for that great day that is coming, when there will -be no danger of our being puffed up by seeing any little fruit of our -testimony. Be this as it may, it is our plain and bounden duty to -tread that bright and blessed path indicated for us by the -commandments of our precious and adorable Lord and Saviour Jesus -Christ. May God enable us, by the grace of His Holy Spirit, so to do. -May we cleave to the truth of God with purpose of heart, utterly -regardless of the opinions of our fellow-men who may charge us with -narrowness, bigotry, intolerance, and such like. _We have just to go -on with the Lord!_ - - - - -CHAPTER XXIX - - -This chapter closes the second grand division of our book. In it we -have a most solemn appeal to the conscience of the congregation. It is -what we may term the summing up and practical application of all that -has gone before in this most profound, practical, and hortatory -section of the five books of Moses. - -"These are the words of the covenant, which the Lord commanded Moses -to make with the children of Israel _in the land of Moab, beside the -covenant which He made with them in Horeb_." Allusion has already been -made to this passage as one of the many proofs of the entire -distinctness of the book of Deuteronomy from the preceding section of -the Pentateuch; but it claims the reader's attention on another -ground. It speaks of a special covenant made with the children of -Israel in the land of Moab, in virtue of which they were to be brought -into the land. This covenant was as distinct from the covenant made at -Sinai as it was from the covenant made with Abraham, Isaac, and Jacob. -In a word, it was neither pure _law_ on the one hand, nor pure _grace_ -on the other, but _government_ exercised in sovereign mercy. - -It is perfectly clear that Israel _could_ not enter the land on the -ground of the Sinai or Horeb-covenant, inasmuch as they had completely -failed under it, by making a golden calf. They forfeited all right -and title to the land, and were only saved from instant destruction by -sovereign mercy exercised toward them through the mediation and -earnest intercession of Moses. It is equally plain that they _did_ not -enter the land on the ground of the Abrahamic covenant of grace, for -had they done so, they would not have been turned out of it. Neither -the extent nor the duration of their tenure answered to the terms of -the covenant made with their fathers. It was by the terms of the -Moab-covenant that they entered upon the limited and temporary -possession of the land of Canaan; and inasmuch as they have as -signally failed under the Moab-covenant as under that of Horeb--failed -under government as completely as under law, they are expelled from -the land and scattered over the face of the earth, under the -governmental dealings of God. - -But not forever. Blessed be the God of all grace, the seed of Abraham -His friend shall yet possess the land of Canaan according to the -magnificent terms of the original grant. "The gifts and calling of God -are without repentance." Gifts and calling must not be confounded with -law and government. Mount Zion can never be classed with Horeb and -Moab. The new and everlasting covenant of grace, ratified by the -precious blood of the Lamb of God, shall be gloriously fulfilled to -the letter, spite of all the powers of earth and hell--men and devils -combined. "'Behold, the days come, saith the Lord, when I will make a -new covenant with the house of Israel and with the house of Judah; -not according to the covenant that I made with their fathers in the -day when I took them by the hand to lead them out of the land of -Egypt; because they continued not in My covenant, and I regarded them -not, saith the Lord. For this is the covenant that I will make with -the house of Israel after those days, saith the Lord: I will put My -laws into their mind, and write them in their hearts; and I will be to -them a God, and they shall be to Me a people; and they shall not teach -every man his neighbor, and every man his brother, saying, Know the -Lord; for all shall know Me, from the least to the greatest. For I -will be merciful to their unrighteousness, and their sins and their -iniquities will I remember no more.' In that He saith, 'A new -covenant,' He hath made the first old. Now that which decayeth and -waxeth old is ready to vanish away." (Heb. viii. 8-13.) - -Now, the reader must carefully guard against a system of -interpretation that would apply this precious and beautiful passage to -the Church. It involves a threefold wrong, namely, a wrong to the -truth of God, a wrong to the Church, and a wrong to Israel. We have -raised a warning note on this subject again and again in the course of -our studies on the Pentateuch, because we feel its immense importance. -It is our deep and thorough conviction that no one can understand, -much less expound, the Word of God who confounds Israel with the -Church. The two things are as distinct as heaven and earth; and hence, -when God speaks of Israel, Jerusalem, and Zion, if we presume to -apply those names to the New-Testament Church, it can only issue in -utter confusion. We believe it to be a simple impossibility to set -forth the mischievous consequences of such a method of handling the -Word of God. It puts an end to all accuracy of interpretation, and to -all that holy precision and divine certainty which Scripture is -designed and fitted to impart; it mars the integrity of truth, damages -the souls of God's people, and hinders their progress in divine life -and spiritual intelligence. In short, we cannot too strongly urge upon -every one who reads these lines the absolute necessity of guarding -against this fatally false system of handling holy Scripture. - -We must beware of meddling with the scope of prophecy, or the true -application of the promises of God. We have no warrant whatever to -interfere with the divinely appointed sphere of the covenants. The -inspired apostle tells us distinctly, in the ninth of Romans, that -they pertain to Israel; and if we attempt to alienate them from the -Old-Testament fathers and transfer them to the Church of God--the body -of Christ, we may depend upon it, we are doing what Jehovah-Elohim -will never sanction. The Church forms no part of the ways of God with -Israel and the earth. Her place, her portion, her privileges, her -prospect, are all heavenly. She is called into existence in this time -of Christ's rejection, to be associated with Him where He is now -hidden in the heavens, and to share His glory in the coming day. If -the reader fully grasps this grand and glorious truth, it will go far -toward helping him to put things into their right places and leave -them there. - -We must now turn our attention to the very solemn, practical -application of all that has passed before us to the conscience of -every member of the congregation. - -"And Moses called unto all Israel, and said unto them, 'Ye have seen -all that the Lord did before your eyes in the land of Egypt unto -Pharaoh, and unto all his servants, and unto all his land; the great -temptations which thine eyes have seen, the signs, and those great -miracles; yet the Lord hath not given you a heart to perceive, and -eyes to see, and ears to hear, unto this day.'" - -This is peculiarly solemn. The most astounding miracles and signs may -pass before us, and leave _the heart_ untouched. These things may -produce a transient effect upon the mind and upon the natural -feelings, but unless the conscience is brought into the light of the -divine presence, and the heart brought under the immediate action of -the truth by the power of the Spirit of God, there is no permanent -result reached. Nicodemus inferred from the miracles of Christ that He -was a teacher come from God; but this was not enough. He had to learn -the deep and wondrous meaning of that mighty sentence, "Ye must be -born again." A faith founded on miracles may leave people unsaved, -unblessed, unconverted--awfully responsible, no doubt, but wholly -unconverted. We read, at the close of the second chapter of John's -gospel, of many who professed to believe on Christ when they saw His -miracles; but He did not commit Himself unto them. There was no divine -work, nothing to be trusted. There must be a new life--a new nature, -and miracles and signs cannot impart this. We must be born again--born -of the Word and Spirit of God. The new life is communicated by the -incorruptible seed of the gospel of God, lodged in the heart by the -power of the Holy Ghost. It is not a head-belief founded on miracles, -but a heart-belief in the Son of God. It is something which could -never be known under law or government. "The _gift_ of God is eternal -life, through Jesus Christ our Lord." Precious gift! glorious source! -blessed channel! Universal and everlasting praise to the Eternal -Trinity! - -"And I have led you forty years in the wilderness; your clothes are -not waxen old upon you, and thy shoe is not waxen old upon thy -foot."--Wonderful clothes! wonderful shoes! God took care of them and -made them last, blessed forever be His great and holy name!--"Ye have -not eaten bread, neither have ye drunk wine or strong drink; that ye -might know that I am the Lord your God." They were fed and clothed by -God's own gracious hand. "Man did eat angels' food." They had no need -of wine or strong drink--no need of stimulants. "They drank of that -spiritual rock that followed them, and that rock was Christ." That -pure stream refreshed them in the dreary desert, and the heavenly -manna sustained them day by day. All they wanted was the capacity to -enjoy the divine provision. - -Here, alas! like ourselves, they failed; they got tired of the -heavenly food, and lusted for other things. How sad that we should be -so like them! how very humbling that we should so fail to appreciate -that precious One whom God has given to be our life, our portion, our -object, our all in all! How terrible to find our hearts craving the -wretched vanities and follies of this poor passing world--its riches, -its honors, its distinctions, its pleasures, which all perish in the -using, and which, even if they were lasting, are not for a moment to -be compared with "the unsearchable riches of Christ"! May God, in His -infinite goodness, "grant us, according to the riches of His glory, to -be strengthened with might by His Spirit in the inner man; that Christ -may dwell in our hearts by faith; that we, being rooted and grounded -in love, may be able to comprehend with all saints what is the breadth -and length and depth and height; and _to know the love of Christ_, -which passeth knowledge, that we may be filled with _all the fullness -of God_." Oh, that this most blessed prayer may be answered in the -deep and abiding experience of the reader and the writer! - -"And when ye came unto this place, Sihon the king of Heshbon, and Og -the king of Bashan"--formidable and much-dreaded foes!--"came out -against us unto battle, and we smote them." And had they been ten -thousand times as great and as formidable, they would have proved to -be as chaff before the presence of the God of the armies of Israel. -"And we took their land, and gave it for an inheritance unto the -Reubenites, and to the Gadites, and to the half tribe of Manasseh." -Will any one dare to compare this with what human history records -respecting the invasion of South America by the Spaniards? Woe be to -those who do so! they will find themselves terribly mistaken. There is -this grand and all-important difference, that Israel had the direct -authority of God for what they did to Sihon and Og; the Spaniards -could show no such authority for what they did to the poor ignorant -savages of South America. This alters the case completely. The -introduction of God and His authority is the one perfect answer to -every question, the divine solution of every difficulty. May we ever -keep this weighty fact in the remembrance of the thoughts of our -hearts, as a divine antidote against every infidel suggestion! - -"Keep therefore the words of this [the Moab] covenant, and do them, -_that ye may prosper in all that ye do_." Simple obedience to the Word -of God ever has been, is now, and ever shall be the deep and real -secret of all true prosperity. To the Christian, of course, the -prosperity is not in earthly or material things, but in heavenly and -spiritual; and we must never forget that it is the very height of -folly to think of prospering or making progress in the divine life if -we are not yielding an implicit obedience to all the commandments of -our blessed and adorable Lord and Saviour Jesus Christ. "If ye abide -in Me, and My words abide in you, ye shall ask what ye will, and it -shall be done unto you. Herein is My Father glorified, that ye bear -much fruit; so shall ye be My disciples. As the Father hath loved Me, -so have I loved you; continue ye in My love. _If ye keep My -commandments_, ye shall abide in My love; even as I have kept My -Father's commandments, and abide in His love." Here is true Christian -prosperity. May we earnestly long after it, and diligently pursue the -proper method of attaining it. - -"Ye stand this day, _all of you_, before the Lord your God; your -captains of your tribes, your elders, and your officers, with all the -men of Israel, _your little ones_"--touching and interesting -fact!--"your wives, and _thy stranger_ that is in thy camp." How -exquisite, how deeply affecting, the expression, "_thy_ stranger"! -What a powerful appeal to Israel's heart on behalf of the stranger! -"From the hewer of thy wood unto the drawer of thy water; that thou -shouldest enter into covenant with the Lord thy God, and into His -oath, which the Lord thy God maketh with thee this day; that He may -establish thee to-day for a people unto Himself, and that He may be -unto thee a God, as He hath said unto thee, and as He hath sworn unto -thy fathers, to Abraham, to Isaac, and to Jacob. Neither with you only -do I make this covenant and this oath, but with him that standeth here -with us this day before the Lord our God, and also with him that is -not here with us this day; for ye know how we have dwelt in the land -of Egypt, and how we came through the nations which ye passed by; and -ye have seen their abominations [that is, the objects of their -worship--their false gods] and their idols, wood and stone, silver and -gold, which were among them." (Ver. 10-17.) - -This earnest appeal is not only general, but also intensely -individual. This is very important. We are ever prone to generalize, -and thus miss the application of truth to our individual conscience. -This is a grave mistake, and a most serious loss to our souls. We are -every one of us responsible to yield an implicit obedience to the -precious commandments of our Lord. It is thus we enter into the real -enjoyment of our relationship, as Moses says to the people, "that He -may establish thee for a people unto Himself, and that He may be unto -thee a God." - -Nothing can be more precious. And then it is so very simple. There is -no vagueness, obscurity, or mysticism about it. It is simply having -His most precious commandments treasured up in our hearts, acting upon -the conscience, and carried out in the life. This is the true secret -of habitually realizing our relationship with our Father and with our -Lord and Saviour Jesus Christ. - -For any one to imagine that he can enjoy the blessed sense of intimate -relationship while living in the habitual neglect of our Lord's -commandments is a miserable and mischievous delusion. "If ye keep My -commandments, ye shall abide in My love." This is _the_ grand point; -let us deeply ponder it. "If ye love Me, keep My commandments." "Not -every one that saith unto Me, Lord, Lord, shall enter into the kingdom -of heaven; but he that doeth the will of My Father which is in -heaven." "For whosoever shall do the will of My Father which is in -heaven, the same is My brother, and sister, and mother." "Circumcision -is nothing, and uncircumcision is nothing, but the keeping of the -commandments of God." - -These are seasonable words for this day of easy-going, self-indulgent, -worldly profession. May they sink down into our ears and into our -hearts. May they take full possession of our whole moral being, and -bring forth fruit in our individual history. We feel persuaded of the -need of this practical side of things. We are in imminent danger, -while seeking to keep clear of every thing like legality, of running -into the opposite evil of carnal laxity. The passages of holy -Scripture which we have just quoted--and they are but a few of -many--supply the divine safeguard against both these pernicious and -deadly errors. It is blessedly true that we are brought into the holy -relationship of children by the sovereign grace of God, through the -power of His Word and Spirit. This one fact cuts up by the roots the -noxious weed of legality. - -But then, surely the relationship has its suited affections, its -duties, and its responsibilities, the due recognition of which -furnishes the true remedy for the terrible evil of carnal laxity so -prevalent on all hands. If we are delivered from _law-works_--as, -thank God, we are, if we are true Christians--it is not that we should -be good-for-nothing self-pleasers, but that _life-works_ might be -produced in us, to the glory of Him whose name we bear, whose we are, -and whom we are bound, by every argument, to love obey, and serve. - -May we, beloved reader, earnestly seek to apply our hearts to this -practical line of things. We are imperatively called upon to do so, -and we may fully count upon the abundant grace of our Lord Jesus -Christ to enable us to respond to the call, spite of the ten thousand -difficulties and hindrances that lie in our way. Oh, for a deeper work -of grace in our souls, a closer walk with God, a more pronounced -discipleship! Let us give ourselves to the earnest pursuit of these -things! - -We must now proceed with the lawgiver's solemn appeal. He warns the -people to take heed, "lest there should be among you man or woman or -family or tribe whose heart turneth away this day from the Lord our -God, to go and serve the gods of these nations; lest there should be -among you _a root_ that beareth gall and wormwood." - -These searching words are referred to by the inspired apostle in his -epistle to the Hebrews in a very emphatic manner. "_Looking -diligently_," he says, "lest any man fail of the grace of God; lest -any root of bitterness springing up trouble you, and thereby many be -defiled." - -What weighty words are these! how full of wholesome admonition and -warning! They set forth the solemn responsibility of all Christians. -We are all called upon to exercise a holy, jealous, godly care over -each other, which, alas! is but little understood or recognized. We -are not all called to be pastors or teachers. The passage just quoted -does not refer particularly to such; it refers to all Christians, and -we are bound to attend to it. We hear great complaints on all sides, -of the sad lack of pastoral care. No doubt there is a great lack of -true pastors in the Church of God, as there is of every other gift. -This is only what we might expect. How could it be otherwise? How -could we expect a profusion of spiritual gifts in our present -miserable condition? The Spirit is grieved and quenched by our -lamentable divisions, our worldliness, our gross unfaithfulness. Need -we, then, marvel at our deplorable poverty? - -But our blessed Lord is full of deep and tender compassion toward us -in the midst of our ruin and spiritual desolation, and if we only -humbled ourselves under His mighty hand, He would graciously lift us -up, and enable us, in many ways, to meet the deficiency of pastoral -gift amongst us. We might, through His precious grace, look more -diligently and lovingly after one another, and seek each other's -spiritual progress and prosperity in a thousand ways. - -Let not the reader imagine for a moment that we mean to give the -smallest countenance to prying officiousness or unwarrantable -espionage on the part of Christians. Far away be the thought! We look -upon such things as perfectly insufferable in the Church of God. They -stand at the very moral antipodes of that loving, holy, tender, -diligent pastoral care of which we speak and for which we long. - -But does it not strike the reader that, while giving the widest -possible berth to these most contemptible evils to which we have just -referred, we might cultivate and exercise a loving, prayerful interest -in one another, and a holy watchfulness and care, which might prevent -many a root of bitterness from springing up? We cannot doubt it. It is -quite true we are not all called to be pastors, and it is equally true -that there is a grievous dearth of pastors in the Church of God. We -mean, of course, true pastors--pastors given by the Head of the -Church--men with a pastor's heart, and real pastoral gift and power. -All this is undeniable, and for this very reason it ought to stir the -hearts of the Lord's beloved people every where to seek of Him grace -to enable them to exercise a tender, loving, brotherly care over one -another, which might go a great way toward supplying the need of -pastors amongst us. One thing is clear, that in the passage just -quoted from Hebrews xii. there is nothing said about pastors. It is -simply a most stirring exhortation to all Christians to exercise a -mutual care, and to watch against the springing up of any root of -bitterness. - -And oh, how needful this is! How terrible are those roots! How bitter -they are! How widely spread are their pernicious tendrils at times! -What irreparable mischief they do! How many are defiled by them! How -many precious links of friendship are snapped, and how many hearts -broken by them! Yes, reader, and how often we have felt persuaded that -a little judicious pastoral or even brotherly care, a little loving, -godly counsel, might have nipped the evil in the bud, and thus -hindered an incalculable amount of mischief and sorrow. May we all lay -these things to heart, and earnestly seek grace to do what we can to -prevent roots of bitterness springing up and spreading abroad their -defiling influence. - -But we must hearken to further weighty and searching words from the -beloved and venerable lawgiver. He draws a most solemn picture of the -end of the one who caused the root of bitterness to spring up. - -"And it come to pass, when he heareth the words of this curse, _that -he bless himself in his heart_, saying, I shall have peace, though I -walk in the imagination of mine heart, to add drunkenness to thirst." -Fatal delusion! Crying, Peace, peace! when there is no peace, but -imminent wrath and judgment. "The Lord will not spare him, but then -the anger of the Lord and His jealousy shall smoke against that man, -and,"--instead of the "peace" which he vainly promised himself,--"all -the curses that are written in this book shall lie upon him, and the -Lord shall blot out his name from under heaven." Awful warning to all -who act as roots of bitterness in the midst of the people of God, and -to all who countenance them! - -"And the Lord shall separate him unto evil out of all the tribes of -Israel, according to all the curses of the covenant that are written -in this book of the law; so that the generation to come of your -children, that shall rise up after you, and the stranger that shall -come from a far land, shall say, when they see the plagues of that -land, and the sicknesses which the Lord hath laid upon it; and that -the whole land thereof is brimstone and salt and burning, that it is -not sown, nor beareth, nor any grass groweth therein, like the -overthrow of Sodom and Gomorrah, Admah and Zeboim, which the Lord -overthrew in His anger and in His wrath:"--Soul-subduing examples of -the governmental dealings of the living God, which ought to speak with -a voice of thunder in the ears of all those who are turning the grace -of our God into lasciviousness, and denying the Lord that bought -them!--"even all nations shall say, Wherefore hath the Lord done thus -unto this land? What meaneth the heat of this great anger? Then men -shall say, Because they have forsaken the covenant of the Lord God of -their fathers, which He made with them when He brought them forth out -of the land of Egypt; for they went and served other gods, and -worshiped them, gods whom they knew not, and whom He had not given -unto them; and the anger of the Lord was kindled against this land, to -bring upon it all the curses that are written in this book; and the -Lord rooted them out of their land in anger, and in wrath, and in -great indignation, and cast them into another land, as it is this -day." (Ver. 19-28.) - -Reader, how peculiarly solemn is all this! What a powerful -illustration of the apostle's words, "It is a fearful thing to fall -into the hands of the living God"! and again, "Our God is a consuming -fire"! How important that the professing church should give heed to -such warning notes! Most assuredly, she is called to learn much from -the history of God's dealings with His people Israel; Romans xi. is -perfectly clear and conclusive as to this. The apostle, in speaking of -the divine judgment upon the unbelieving branches of the olive-tree, -thus appeals to christendom: "If some of the branches be broken off', -and thou, being a wild olive-tree; wert grafted in among them, and -with them partakest of the root and fatness of the olive-tree; boast -not against the branches. But if thou boast, thou bearest not the -root, but the root thee. Thou wilt say then, The branches were broken -off that I might be grafted in. Well; because of unbelief they were -broken off; and thou standest by faith. BE NOT HIGH-MINDED, BUT FEAR; -for if God spared not the natural branches, take heed lest He also -spare not thee. Behold therefore the goodness and severity of God; on -them which fell, severity; but toward thee, goodness, _if thou -continue in His goodness_; otherwise _thou also shalt be cut off_." - -Alas! the professing church has not continued in the goodness of God. -It is utterly impossible to read her history in the light of -Scripture and not see this. She has grievously departed, and there is -nothing before her save the unmingled wrath of Almighty God. The -beloved members of the body of Christ who, sad to say, are mingled -with the terrible mass of corrupt profession, will be gathered out of -it and taken to the place prepared in the Father's house in heaven. -Then, if not before, they will see how wrong it was to have remained -in connection with what was so flagrantly opposed to the mind of -Christ as revealed, with divine clearness and simplicity, in the holy -Scriptures. - -But as to the great thing known as christendom, it will be "spued out" -and "cut off." It will be given over to strong delusion, to believe a -lie, "that they all might be damned who believed not the truth, but -_had pleasure in unrighteousness_." - -Tremendous words! May they ring in the ears and sink down into the -hearts of thousands who are going on from day to day, week to week, -and year to year, content with a mere name to live, a form of -godliness, but denying the power, "_lovers of pleasure rather than -lovers of God_." What an awfully graphic picture of so-called -Christian England! How appalling the condition and the destiny of the -pleasure-hunting thousands who are rushing blindly, heedlessly, and -madly down the inclined plane that leads to hopeless and everlasting -misery! May God, in His infinite goodness, by the power of His Spirit -and by the mighty action of His Word, rouse the hearts of His people -every where to a more profound and influential sense of these things. - -We must now, ere closing this section, briefly direct the reader's -attention to the last verse of our chapter. It is one of those -passages of Scripture sadly misunderstood and misapplied. "The secret -things belong unto the Lord our God; but those things which are -revealed belong unto us, and to our children forever, that we may do -all the words of this law." This verse is constantly used to hinder -the progress of souls in the knowledge of "the deep things of God," -but its simple meaning is this: The things "revealed" are what we have -had before us in the preceding chapter of this book; the things -"secret," on the other hand, refer to those resources of grace which -God had in store, to be unfolded when the people should have utterly -failed to "do all the words of this law." The revealed things are what -Israel ought to have done, but did not do; the secret things are what -God would do, spite of Israel's sad and shameful failure, and they are -most blessedly presented in the following chapters--the counsels of -divine grace, the provisions of sovereign mercy to be displayed when -Israel shall have thoroughly learnt the lesson of their utter failure -under both the Moab and the Horeb-covenants. - -Thus this passage, when rightly understood, so far from affording any -warrant for the use so constantly made of it, encourages the heart to -search into these things which, though "secret" to Israel in the -plains of Moab, are fully and clearly "revealed" to us for our profit, -comfort, and edification.[25] The Holy Spirit came down, on the day -of Pentecost, to lead the disciples into _all truth_. The canon of -Scripture is complete; all the purposes and counsels of God are fully -revealed. The mystery of the Church completes the entire circle of -divine truth. The apostle John could say to all God's children, "Ye -have an unction from the Holy One, and know _all things_." - - [25] 1 Corinthians ii. 9 is another of the misunderstood and - misapplied passages. "But, as it is written, 'Eye hath not seen, nor - ear heard, neither have entered into the heart of man, the things - which God hath prepared for them that love Him.'" Here, people are - sure to stop, and hence conclude that we cannot possibly know aught of - the precious things which God has in store for us; but the very next - verse proves the gross absurdity of any such conclusion. "But God - _hath revealed_ them unto us by His Spirit; for the Spirit searcheth - all things, yea, the deep things of God. For what man knoweth the - things of a man, save the spirit of man which is in him? even so the - things of God knoweth no man, but the Spirit of God. Now we [that is, - all the Lord's people] have received, not the spirit of the world, but - the spirit which is of God; _that we might know the things that are - freely given to us of God_." Thus this passage, like Deuteronomy xxix. - 20, teaches the very opposite of what is so constantly deduced from - it. How important to examine and weigh the context of the passages - which are quoted. - -Thus the entire New Testament abounds with evidence to prove the -mistaken use that is so constantly made of Deuteronomy xxix. 29. We -have dwelt upon it because we are aware that the Lord's beloved people -are sadly hindered by it in their progress in divine knowledge. The -enemy would ever seek to keep them in the dark, when they ought to be -walking in the sunlight of divine revelation--to keep them as babes -feeding upon milk, when they ought, as those "of full age," to be -feeding upon the "strong meat" so freely provided for the Church of -God. We have but little idea of how the Spirit of God is grieved and -Christ dishonored by the low tone of things amongst us. How few really -"know the things that are freely given to us of God"! Where are the -proper privileges of the Christian understood, believed, and realized? -How meagre is our apprehension of divine things! How stunted our -growth! How feeble our practical exposition of the truth of God! What -a blotted epistle of Christ we present! - -Beloved Christian reader, let us seriously ponder these things in the -divine presence. Let us honestly search out the root of all this -lamentable failure, and have it judged and put away, that so we may -more faithfully and unmistakably declare whose we are and whom we -serve. May it be more thoroughly manifest that Christ is our one -absorbing object. - - - - -CHAPTER XXX. - - -This chapter is one of very deep interest and importance. It is -prophetic, and presents to us some of "the secret things" referred to -at the close of the preceding chapter. It unfolds some of those most -precious resources of grace treasured up in the heart of God, to be -unfolded when Israel, having utterly failed to keep the law, should be -scattered to the ends of the earth. - -"And it shall come to pass, when all these things are come upon thee, -the blessing and the curse, which I have set before thee, and _thou -shalt call them to mind_ among all the nations, whither the Lord thy -God hath driven thee, and _shalt return unto the Lord thy God_, and -shalt obey His voice according to all that I command thee this day, -_thou and thy children, with all thine heart and with all thy soul_; -that then the Lord thy God will turn thy captivity, and _have -compassion upon thee_, and will return and gather thee from all the -nations, whither the Lord thy God hath scattered thee." - -How touching, how perfectly beautiful, is all this! It is no question -of law-keeping, but something far deeper, far more precious; it is the -turning of the heart--the whole heart--the whole soul to Jehovah, at a -time when a literal obedience to the law is utterly impossible. It is -a broken and contrite heart turning to God, and God, in deep and -tender compassion, meeting that heart. This is true blessedness, at -all times and in all places. It is something above and beyond all -dispensational dealings and arrangements. It is God Himself, in all -the fullness and ineffable blessedness of what He is, meeting a -repentant soul; and we may truly say that when these two meet, all is -divinely and eternally settled. - -It must be perfectly clear to the reader that what we have now before -us is something as far removed from law-keeping and human -righteousness as heaven is above earth. The first verse of our chapter -proves in the clearest possible manner that the people are viewed as -in a condition in which the carrying out of the ordinances of the law -is a simple impossibility. But blessed be God, there is not a spot on -the face of the earth, be it ever so remote, from which the heart -cannot turn to God. The _hands_ might not be able to present a victim -for the altar, the _feet_ might not be able to travel to the appointed -place of worship, but the _heart_ could travel to God. Yes; the poor -crushed, broken, contrite heart could go directly to God, and God, in -the depth of His compassion and tender mercy, could meet that heart, -bind it up, and fill it to overflowing with the rich comfort and -consolation of His love, and the full joy of His salvation. - -But let us hearken yet further to those "secret things" which "belong -to God"--things precious beyond all human thought. "If any of thine be -driven out unto _the utmost parts of heaven_"--as far as they could -go--"from thence will the Lord thy God _gather thee_, and from thence -will He _fetch thee_; and the Lord thy God will bring thee into the -land which thy fathers possessed, and thou shalt possess it; and _He -will do thee good_, and multiply thee above thy fathers." - -How precious is all this! But there is something far better still. Not -only will He gather them, fetch them, and multiply them--not only will -He act in power _for_ them, but He will do a mighty work of grace _in_ -them of far more value than any outward prosperity however desirable. -"And the Lord thy God will _circumcise thine heart_"--the very centre -of the whole moral being, the source of all those influences which go -to form the character--"and the heart of thy seed, to love the Lord -thy God with all thine heart"--the grand moral regulator of the entire -life--"and with all thy soul, that thou mayest live. And the Lord thy -God will put all these curses upon thine enemies, and on them that -hate thee, which persecuted thee"--a solemn word for all those nations -who have ever sought to oppress the Jews!--"And thou shalt return, and -obey the voice of the Lord, and do all His commandments, which I -command thee this day." - -Nothing can be more morally lovely than all this. The people gathered, -fetched, multiplied, blessed, circumcised in heart, thoroughly devoted -to Jehovah, and yielding a whole-hearted, loving obedience to all His -precious commandments! What can exceed this in blessedness for a -people on the earth? - -"And the Lord thy God will make thee plenteous in every work of thine -hand, in the fruit of thy body, and in the fruit of thy cattle, and in -the fruit of thy land, for good; for the Lord will again rejoice over -thee for good, as He rejoiced over thy fathers: if thou shalt hearken -unto the voice of the Lord thy God, to keep His commandments and His -statutes which are written in this book of the law, and if thou turn -unto the Lord thy God, with all thine heart and with all thy soul. For -this commandment which I command thee this day, it is not hidden from -thee, neither is it far off. It is not in heaven, that thou shouldest -say, Who shall go up for us to heaven, and bring it unto us, that we -may hear it and do it? Neither is it beyond the sea, that thou -shouldest say, Who shall go over the sea for us, and bring it unto us, -that we may hear it and do it? But the Word is _very nigh unto thee_, -in thy _mouth_, and in thy _heart_, that thou mayest do it." (Ver. -10-14.) - -This is a singularly interesting passage. It furnishes a key to "the -secret things" already referred to, and sets forth the great -principles of divine righteousness, in vivid and beautiful contrast to -legal righteousness in every possible aspect. According to the truth -here unfolded, it matters not in the least where a soul may be--here, -there, or any where; "the Word is nigh thee." It could not possibly be -nigher. What could be nigher than "in thy mouth, and in thy heart"? We -need not, as we say, move a muscle to get it. If it were above us or -beyond us, reason would that we might complain of our utter inability -to reach it; but no, there is no need of either _hands_ or _feet_ in -this most blessed and all-important matter. The _heart_ and the -_mouth_ are here called into exercise. - -There is a very beautiful allusion to the above passage in the tenth -chapter of the epistle to the Romans, to which the reader may refer -with much interest and profit. Indeed, it is so full of evangelic -sweetness, that we must quote it. - -"Brethren, my heart's desire and prayer to God for Israel is, that -they might be saved. For I bear them record, that they have a zeal of -God, but not according to knowledge. For they, being _ignorant of -God's righteousness_, and _going about_ to establish their own -righteousness, _have not submitted themselves_ unto the righteousness -of God. For Christ is the end of the law for righteousness to _every -one that believeth_"--not to every one who _says_ he believes, as in -James ii. 14.--"For Moses describeth the righteousness which is of the -law, that the man which doeth those things shall live by them. But the -righteousness which is of faith speaketh on this wise: Say not in -thine heart, Who shall ascend into heaven? (that is, to bring Christ -down;)"--Striking parenthesis! Marvelous instance of the Spirit's use -of Old-Testament scripture! It bears the distinct stamp of His -master-hand.--"or, Who shall descend into the deep? (that is, to bring -up Christ again from the dead.) But what saith it? The Word is nigh -thee, even in thy mouth, and in thy heart; that is, _the word of -faith, which we preach_;"--How perfectly beautiful the addition! Who -but the Spirit could have supplied it?--"that if thou shalt _confess -with thy mouth_ the Lord Jesus, and shalt _believe in thine heart_ -that God hath raised Him from the dead, thou shalt be saved. For with -the heart man believeth unto righteousness, and with the mouth -confession is made unto salvation. For the Scripture saith, 'Whosoever -believeth on Him shall not be ashamed.'" - -Mark this beautiful word--"whosoever." It most assuredly takes in the -Jew. It meets him wherever he may be, a poor exile at the very ends of -the earth, under circumstances where obedience to the law as such was -simply impossible, but where the rich and precious grace of God and -His most glorious salvation could meet him in the depth of his need. -There, though he could not keep the law, he could confess with his -mouth the Lord Jesus, and believe in his heart that God had raised Him -from the dead; and this is salvation. - -But then, if it be "whosoever," it cannot possibly be confined to the -Jew; nay, it cannot be confined at all; and hence the apostle goes on -to say, "There _is_ no difference between the Jew and the Greek." -There _was_ the greatest possible difference under the law. There -could not be a broader or more distinct line of demarkation than that -which the lawgiver had drawn between the Jew and the Greek; but that -line is obliterated, for a double reason: first, because "all have -sinned and come short of the glory of God" (chap. iii. 23.); and -secondly, because "the same Lord over all is rich unto all that call -upon Him; for whosoever shall call upon the name of the Lord shall be -saved." - -How blessedly simple! "Calling"--"believing"--"confessing"! Nothing -can exceed the transcendent grace that shines in these words. No doubt -it is assumed that the soul is really in earnest--that the _heart_ is -engaged. God deals in moral realities. It is not a nominal, notional -head-belief; but divine faith wrought in the heart by the Holy -Ghost--a living faith, which connects the soul, in a divine way and by -an everlasting link, to Christ. - -And then there is the confessing with the mouth the Lord Jesus. This -is of cardinal importance. A man may say, I believe in my heart, but I -am not one for parading my religious belief. I am not a talker. I keep -my religion to myself. It is entirely a matter between my soul and -God; I do not believe in that perpetual intruding our religious -impressions upon other people. Many who talk loudly and largely about -their religion in public, make but a sorry figure in private, and I -certainty do not want to be identified with such. I utterly abhor all -cant. Deeds, not words, for me. - -All this sounds very plausible, but it cannot stand for a moment in -the light of Romans x. 9. There must be the confession with the mouth. -Many would like to be saved by Christ, but they shrink from the -reproach of confessing His precious Name. They would like to get to -heaven when they die, but they do not want to be identified with a -rejected Christ. Now God does not own such. He looks for the full, -bold, clear confession of Christ, in the face of a hostile world. Our -Lord Christ, too, looks for this confession. He declares that whoso -confesses Him before men, He will confess before the angels of God; -but whoso denies Him before men, He will deny before the angels of -God. The thief on the cross exhibited the two great branches of true -saving faith. He believed with his heart, and confessed with his -mouth. Yes, he gave a flat contradiction to the whole world on the -most vital question that ever was or ever could be raised, and that -question was Christ. He was a thoroughly pronounced disciple of -Christ. Oh, that there were more such! There is a terrible amount of -indefiniteness and cold half-heartedness in the professing church, -grievous to the Holy Ghost, offensive to Christ, hateful to God. We -long for bold decision, out-and-out, unmistakable testimony to the -Lord Jesus. May God the Holy Spirit stir up all our hearts, and lead -us forth, in more thorough consecration of heart, to that blessed One -who freely gave His life to save us from everlasting burnings! - -We shall close this section by quoting for the reader the last few -verses of our chapter, in which Moses makes a peculiarly solemn appeal -to the hearts and consciences of the people. It is a most powerful -word of exhortation. - -"See, I have set before thee this day _life and good_ and _death and -evil_." Thus it is ever in the government of God. The two things are -inseparably linked together. Let no man dare to snap the link. God -"will render to every man according to his deeds; to them who, by -patient continuance in well-doing, seek for glory and honor and -immortality, eternal life; but unto them that are contentious, and do -not obey the truth, but obey unrighteousness, indignation and wrath, -tribulation and anguish, upon _every soul of man that doeth evil_, of -the Jew first, and also of the Gentile; but glory, honor, and peace to -_every man that worketh good_, to the Jew first, and also to the -Gentile: _for there is no respect of persons with God_." (Rom. ii. -6-11.) - -The apostle does not, in this great practical passage, go into the -question of power; he simply states the broad fact--a fact applicable -at all times and under all dispensations--government, law, and -Christianity; it ever holds good that "God will render to every man -according to his deeds." This is of the very last possible importance. -May we ever bear it in mind. It may perhaps be said, Are not -Christians under grace? Yes, thank God; but does this weaken, in the -smallest degree, the grand governmental principle stated above? Nay, -it strengthens and confirms it immensely. - -But again, some may feel disposed to say, Can any unconverted person -do good? We reply, This question is not raised in the scripture just -quoted. Every one taught of God knows and feels and owns that not one -atom of "good" has ever been done in this world but by the grace of -God; that man left to himself will do evil only--evil continually. -"Every good gift and every perfect gift is from above, and cometh down -from the Father of lights." All this is most blessedly true, and -thankfully owned by every pious soul, but it leaves wholly untouched -the fact set forth in Deuteronomy xxx. and confirmed by Romans ii, -that _life and good_, _death and evil_, are bound together by an -inseparable link. May we never forget it. May it ever abide in the -remembrance of the thoughts of our hearts. - -"See, I have set before thee this day life and good, and death and -evil; in that I command thee this day to love the Lord thy God, to -walk in His ways, and to keep His commandments and His statutes and -His judgments, that thou mayest live and multiply; and the Lord thy -God shall bless thee in the land whither thou goest to possess it. But -if _thine heart turn away_, so that _thou wilt not hear_, but shalt be -drawn away, and worship other gods, and serve them; I denounce unto -you this day, that ye shall surely perish, and that ye shall not -prolong your days upon the land, whither thou passest over Jordan to -go to possess it. I call heaven and earth to record this day against -you, that I have set before you life and death, blessing and cursing; -therefore choose life, that both thou and thy seed may live; that thou -mayest love the Lord thy God, and that thou mayest obey His voice, and -that thou mayest _cleave unto Him_"--the all-important, essential -thing for each, for all, the very spring and power of all true -religion, in every age, in every place;--"_for He is thy life, and the -length of thy days_;"--How close! how vital! how real! how very -precious!--"that thou mayest dwell in the land which the Lord sware -unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them." -(Ver. 15-20.) - -Nothing can be more solemn than this closing appeal to the -congregation; it is in full keeping with the tone and character of the -entire book of Deuteronomy--a book marked throughout by the most -powerful exhortations that ever fell on mortal ears. We have no such -soul-stirring appeals in any of the preceding sections of the -Pentateuch. Each book, we need not say, has its own specific niche to -fill, its own distinct object and character; but the great burden of -Deuteronomy, from beginning to end, is exhortation; its thesis, the -Word of God; its object, obedience--whole-hearted, earnest, loving -obedience, grounded on a known relationship and enjoyed privileges. - - - - -CHAPTER XXXI. - - -The heart of Moses still lingers, with deep tenderness and -affectionate solicitude, over the congregation. It seems as though he -could never weary of pouring into their ears his earnest exhortations. -He felt their need, he foresaw their danger, and, like a true and -faithful shepherd, he sought, with all the deep and tender affection -of His large, loving heart, to prepare them for what was before them. -No one can read his closing words without being struck with their -peculiarly solemn tone. They remind us of Paul's touching farewell to -the elders of Ephesus. Both these beloved and honored servants -realized, in a very vivid manner, the seriousness of their own -position and that of the persons they were addressing. They felt the -uncommon gravity of the interests at stake, and the urgent need of the -most faithful dealing with the heart and conscience. This will account -for what we may term the awful solemnity of their appeals. All who -really enter into the situation and destiny of the people of God in a -world like this _must_ be serious. The true sense of these things, the -apprehension of them in the divine presence, must, of necessity, -impart a holy gravity to the character, and a special pungency and -power to the testimony. - -"And Moses went and spake these words unto all Israel. And he said -unto them, 'I am a hundred and twenty years old this day; I can no -more go out and come in; also the Lord hath said unto me, Thou shalt -not go over this Jordan.'" How very touching this allusion to his -great age, and this fresh and final reference to the solemn -governmental dealing of God with himself personally! The direct and -manifest object of both was, to give effect to his appeal to the -hearts and consciences of the people, to strengthen the moral lever by -which this beloved and honored servant of God sought to move them in -the direction of simple obedience. If he points to his gray hairs, or -to the holy discipline exercised toward him, it most assuredly is not -for the purpose of bringing himself, his circumstances, or his -feelings before them, but simply to touch the deepest springs of their -moral being by every possible means. - -"The Lord thy God, He will go over before thee, and He will destroy -these nations from before thee, and thou shalt possess them; and -Joshua, he shall go over before thee, as the Lord hath said. And the -Lord shall do unto them as He did to Sihon and to Og, kings of the -Amorites, and unto the land of them whom He destroyed. And the Lord -shall give them up before your face, that ye may do unto them -according unto all the commandments which I have commanded you." Not a -word of murmuring or repining as to himself, not the faintest tinge of -envy or jealousy in his reference to the one who was to take his -place, not the most distant approach to aught of the kind; every -selfish consideration is swallowed up in the one grand object of -encouraging the hearts of the people to tread, with firm step, the -pathway of obedience, which was then, is now, and ever must be the -path of victory, the path of blessing, the path of peace. - -"Be strong and of a good courage, fear not, nor be afraid of them; for -the Lord thy God, He it is that doth go with thee; He will not fail -thee nor forsake thee." What precious, soul-sustaining words are -these, beloved Christian reader! how eminently calculated to lift the -heart above every discouraging influence! The blessed consciousness of -the Lord's presence with us, and the remembrance of His gracious ways -with us, in days gone by, must ever prove the true secret of strength -in moving onward. The same mighty hand which had subdued before them -Sihon and Og, could subdue all the kings of Canaan. The Amorites were -quite as formidable as the Canaanites; Jehovah was more than a match -for all. "We have heard with our ears, O God, our fathers have told -us, what work Thou didst in their days, in the times of old. How Thou -didst drive out the heathen with Thy hand, and plantedst them; how -Thou didst afflict the people, and cast them out." - -Only think of God driving out people with His own hand! What an answer -to all the arguments and difficulties of a morbid sentimentality! How -very shallow and erroneous are the thoughts of some in reference to -the governmental ways of God! How miserably one-sided their notions of -His character and actings! How perfectly absurd the attempt to measure -God by the standard of human judgment and feeling! It is very evident -that Moses had not the smallest particle of sympathy with such -sentiments when he addressed to the congregation of Israel the -magnificent exhortation quoted above. He knew something of the gravity -and solemnity of the government of God, something, too, of the -blessedness of having Him as a shield in the day of battle, a refuge -and a resource in every hour of peril and need. - -Let us hearken to his encouraging words addressed to the man who was -to succeed him. "And Moses called unto Joshua, and said unto him in -the sight of all Israel, '_Be strong and of a good courage_; for thou -must go with this people unto the land which the Lord hath sworn unto -their fathers to give them; and thou shalt cause them to inherit it. -And the Lord, He it is that doth go before thee; He will be with thee; -He will not fail thee, neither forsake thee; fear not, neither be -dismayed.'" - -Joshua needed a special word for himself, as one called to occupy a -prominent and very distinguished place in the congregation. But the -word to him embodies the same precious truth as that addressed to the -whole assembly. He is assured of the divine presence and power with -him. This is enough for each, for all; for Joshua as for the most -obscure member of the assembly. Yes, reader, and enough for thee, -whoever thou art, or whatever be thy sphere of action. It matters not -in the least what difficulties or dangers may lie before us, our God -is amply sufficient for all. If only we have the sense of the Lord's -presence with us, and the authority of His Word for the work in which -we are engaged, we may move on with joyful confidence, spite of ten -thousand difficulties and hostile influences. - -"And Moses wrote this law, and delivered it unto the priests the sons -of Levi, which bear the ark of the covenant of the Lord, and unto all -the elders of Israel. And Moses commanded them, saying, 'At the end of -every seven years, in the solemnity of the year of release, in the -feast of tabernacles, when _all Israel_ is come to appear before the -Lord thy God in the place which He shall choose, thou shalt read this -law before all Israel, in their hearing. Gather the people together, -_men_ and _women_ and _children_, and _thy stranger_ that is within -thy gates, that they may _hear_, and that they may _learn_, and _fear_ -the Lord your God, and _observe to do all the words_ of this law; and -that _their children, which have not known any thing, may hear, and -learn to fear the Lord your God_, as long as ye live in the land -whither ye go over Jordan to possess it." (Ver. 9-35.) - -Two things in the foregoing passage claim our special attention; -first, the fact that Jehovah attached the most solemn importance to -the public assembly of His people for the purpose of hearing His Word. -"All Israel"--"men, women, and children"--with the stranger who had -cast in his lot amongst them, were commanded to assemble themselves -together to hear the reading of the book of the law of God, that all -might learn His holy will and their duty. Each member of the assembly, -from the eldest to the youngest, was to be brought into direct -personal contact with the revealed will of Jehovah, that each one -might know his solemn responsibility. - -And secondly, we have to weigh the fact that the children were to be -gathered before the Lord to hearken to His Word. Both these facts are -full of weighty instruction for all the members of the Church of -God--instruction urgently called for on all sides. There is a most -deplorable amount of failure as to these two points. We sadly neglect -the assembling of ourselves together for the simple reading of the -holy Scriptures. There does not seem to be sufficient attraction in -the Word of God itself to bring us together. There is an unhealthy -craving for other things; human oratory, music, religious excitement -of some kind or other seems needful to bring people together,--any -thing and every thing but the precious Word of God. - -It will perhaps be said that people have the Word of God in their -houses, that it is quite different now from what it was with Israel; -every one can read the Scriptures at home, and there is not the same -necessity for the public reading. Such a plea will not stand the test -of truth for a moment. We may rest assured, if the Word of God were -loved and prized and studied in private and in the family, it would be -loved and prized and studied in public. We should delight to gather -together around the fountain of holy Scripture, to drink, in happy -fellowship, of the living water, for our common refreshment and -blessing. - -But it is not so. The Word of God is not loved and studied, either -privately or publicly. Trashy literature is devoured in private, and -music, ritualistic services, and imposing ceremonies are eagerly -sought after in public. Thousands will flock to hear music, and pay -for admission, but how few care for a meeting to read the holy -Scriptures! These are facts, and facts are powerful arguments. We -cannot get over them. There is a growing thirst for religious -excitement, and a growing distaste for the calm study of holy -Scripture and the spiritual exercises of the Christian assembly. It is -perfectly useless to deny it. We cannot shut our eyes to it. The -evidence of it meets us on every hand. - -Thank God, there are a few, here and there, who really love the Word -of God, and delight to meet, in holy fellowship, for the study of its -precious truths. May the Lord increase the number of such, and bless -them abundantly. May our lot be cast with them, "till traveling days -are done." They are but an obscure and feeble remnant every where; but -they love Christ and cleave to His Word, and their richest enjoyment -is, to get together and think and speak and sing of Him. May God bless -them and keep them. May He deepen His precious work in their souls, -and bind them more closely to Himself and one another, and thus -prepare them, in the state of their affections, for the appearing of -"the Bright and Morning Star." - -We must now turn for a few moments to the closing verses of our -chapter, in which Jehovah speaks to His beloved and honored servant, -in tones of deep and touching solemnity, as to his own death, and as -to Israel's dark and gloomy future. - -"And the Lord said unto Moses, 'Behold, thy days approach that thou -must die: call Joshua, and present yourselves in the tabernacle of the -congregation, that I may give him a charge.' And Moses and Joshua went -and presented themselves in the tabernacle of the congregation. And -the Lord appeared in the tabernacle in a pillar of a cloud; and the -pillar of the cloud stood over the door of the tabernacle. And the -Lord said unto Moses, 'Behold, thou shalt sleep with thy fathers; and -this people will rise up and go a whoring after the gods of the -strangers of the land, whither they go to be among them, and will -forsake Me, and break My covenant which I have made with them. Then My -anger shall be kindled against them in that day, and I will forsake -them, and I will hide My face from them, and they shall be devoured, -and many evils and troubles shall befall them; so that they will say -in that day, _Are not these evils come upon us because our_ _God is -not among us?_ And I will surely hide My face in that day, for all the -evils which they shall have wrought, in that they are turned unto -other gods.'" - -"Their sorrows shall be multiplied that hasten after another god." So -says the Spirit of Christ in Psalm xvi. Israel has proved, is proving, -and shall yet more fully prove the solemn truth of these words. Their -history in the past, their present dispersion and desolation, and, -beyond all, that "great tribulation" through which they have yet to -pass, at "the time of the end,"--all go to confirm and illustrate the -truth that the sure and certain way to multiply our sorrows is, to -turn away from the Lord and look to any creature-resource. This is one -of the many and varied practical lessons which we have to gather from -the marvelous history of the seed of Abraham. May we learn it -effectually. May we learn to cleave to the Lord with purpose of heart, -and turn away, with holy decision, from every other object. This, we -feel persuaded, is the only path of true happiness and peace. May we -ever be found in it. - -"Now therefore write ye this song for you, and teach it the children -of Israel; put it in their mouths, _that this song may be a witness -for Me against the children of Israel_. For when I shall have brought -them into the land which I sware unto their fathers, that floweth with -milk and honey; and they shall have eaten and filled themselves and -waxen fat; then will they turn unto other gods, and serve them, and -provoke Me, and break My covenant. And it shall come to pass, when -many evils and troubles are befallen them, that this song shall -testify against them as a witness; for it shall not be forgotten out -of the mouths of their seed; for I know their imaginations which they -go about, even now, before I have brought them into the land which I -sware." - -How deeply affecting, how peculiarly solemn, is all this! Instead of -Israel being a witness for Jehovah before all nations, the song of -Moses was to be a witness for Jehovah against the children of Israel. -They were called to be His witnesses; they were responsible to declare -His name and to show forth His praise in that land into which, in His -faithfulness and sovereign mercy, He conducted them; but alas! they -utterly and shamefully failed, and hence, in view of this sad and most -humiliating failure, a song was to be written which, in the first -place, as we shall see, sets forth, in most magnificent strains, the -glory of God; and secondly, records, in accents of inflexible -faithfulness, Israel's deplorable failure, in every stage of their -history. - -"Moses therefore wrote this song the same day, and taught it the -children of Israel. And he gave Joshua the son of Nun a charge, and -said, '_Be strong, and of a good courage_; for thou shalt bring the -children of Israel into the land which I sware unto them; and _I will -be with thee_.'" Joshua was not to be discouraged or faint-hearted -because of the predicted unfaithfulness of the people. He was, like -his great progenitor, to be strong in faith giving glory to God. He -was to move forward with joyful confidence, leaning on the arm and -confiding in the word of Jehovah, the covenant-God of Israel, in -nothing terrified by his adversaries, but resting in the precious, -soul-sustaining assurance that, however the seed of Abraham might fail -to obey, and, as a consequence, bring down judgment on themselves, yet -the God of Abraham would infallibly maintain and make good His -promise, and glorify His name in the final restoration and everlasting -blessing of His chosen people. - -All this comes out with uncommon vividness and power in the song of -Moses, and Joshua was called to serve in the faith of it. He was to -fix his eye, not upon Israel's ways, but upon the eternal stability of -the divine covenant with Abraham. He was to conduct Israel across the -Jordan and plant them in that fair inheritance designed for them in -the purpose of God. Had Joshua occupied his mind with Israel, he must -have flung down his sword and given up in despair; but no, he had to -encourage himself in the Lord his God, and serve in the energy of a -faith that endures as seeing Him who is invisible. - -Precious, soul-sustaining, God-honoring faith! May the reader, -whatever be his line of life or sphere of action, know, in the -profoundest depths of his soul, the moral power of this divine -principle. May every beloved child of God and every servant of Christ -know it. It is the only thing which will enable us to grapple with the -difficulties, hindrances, and hostile influences which surround us in -the scene through which we are passing, and to finish our course with -joy. - -"And it came to pass when Moses had made an end of writing the words -of this law in a book, until they were finished, that Moses commanded -the Levites, which bare the ark of the covenant of the Lord, saying, -'Take this book of the law, and put it in the side of the ark of the -covenant of the Lord your God, _that it may be there for a witness -against thee_. For I know thy rebellion, and thy stiff neck; behold, -while I am yet alive with you this day, ye have been rebellious -against the Lord; and how much more after my death? Gather unto me all -the elders of your tribes, and your officers, that I may speak these -words in their ears, and call heaven and earth to record against them. -For I know that after my death ye will utterly corrupt yourselves, and -turn aside from the way which I have commanded you; and evil will -befall you in the latter days; because ye will do evil in the sight of -the Lord, to provoke Him to anger through the work of your hands.'" - -How forcibly we are here reminded of Paul's farewell address to the -elders of Ephesus!--"For I know this, that after my departing shall -grievous wolves enter in among you, not sparing the flock. Also from -among your own selves shall men arise, speaking perverse things, to -draw away disciples after them. Therefore _watch_, _and remember_, -that by the space of three years I ceased not to warn every one night -and day with tears. And now, brethren, I commend you to God, and to -the word of His grace, which is able to build you up, and to give you -an inheritance among all them which are sanctified." (Acts xx. 29-32.) - -Man is the same always and every where. His history is a blotted one -from beginning to end. But oh, it is such a relief and solace to the -heart to know and remember that God is ever the same, and His Word -abides and is "settled forever in heaven." It was hid in the side of -the ark of the covenant and there preserved intact, spite of all the -grievous sin and folly of the people. This gives sweet rest to the -heart at all times, in the face of human failure, and the wreck and -ruin of every thing committed to man's hand. "The Word of our God -shall stand forever;" and while it bears a true and solemn testimony -against man and his ways, it also conveys home to the heart the most -precious and tranquilizing assurance that God is above all man's sin -and folly, that His resources are absolutely inexhaustible, and that -ere long His glory shall shine out and fill the whole scene. The Lord -be praised for the deep consolation of all this! - - - - -CHAPTER XXXII. - - -"And Moses spake in the ears of all the congregation of Israel the -words of this song, until they were ended." It is not too much to say -that one of the very grandest and most comprehensive sections in the -divine volume now lies open before us and claims our prayerful -attention. It takes in the whole range of God's dealings with Israel -from first to last, and presents a most solemn record of their -grievous sin and of divine wrath and judgment. But, blessed be God, it -begins and ends with Him; and this is full of deepest and richest -blessing for the soul. If it were not so, if we had only the -melancholy story of man's ways, we should be completely overwhelmed; -but in this magnificent song, as indeed in the entire volume, we begin -with God and we end with God. This tranquilizes the spirit most -blessedly, and enables us, in calm and holy confidence, to pursue the -history of man, to see every thing going to pieces in his hands, and -to mark the actings of the enemy in opposition to the counsels and -purposes of God. We can afford to see the complete failure and ruin of -the creature, in every shape and form, because we know and are assured -that God will be God in spite of every thing. He will have the upper -hand in the end, and then all will be--must be right. God shall be all -in all, and there shall be neither enemy nor evil occurrent throughout -that vast universe of bliss of which our adorable Lord Christ shall be -the central sun forever. - -But we must turn to the song. - -"Give ear, O ye heavens, and I will speak; and hear, O earth, the -words of my mouth." Heaven and earth are summoned to hearken to this -magnificent outpouring. Its range is commensurate with its vast moral -importance. "My doctrine shall drop as the rain, my speech shall -distill as the dew, as the small rain upon the tender herb, and as the -showers upon the grass; because I will publish the name of the Lord; -ascribe ye greatness unto our God." - -Here lies the solid, the imperishable foundation of every thing. Come -what may, the name of our God shall stand forever. No power of earth -or hell can possibly countervail the divine purpose, or hinder the -outshining of the divine glory. What sweet rest this gives the heart -in the midst of this dark, sorrowful, sin-stricken world, and in the -face of the apparently successful schemes of the enemy! Our refuge, -our resource, our sweet relief and solace, are found in the name of -the Lord our God, the God and Father of our Lord Jesus Christ. Truly -the publication of that blessed name must ever be as the refreshing -dew and tender rain falling upon the heart. This is, of a truth, the -divine and heavenly doctrine on which the soul can feed, and by which -it is sustained, at all times, and under all circumstances. - -"He is _the_ Rock"--not merely _a_ rock. There is, there can be, no -other Rock but Himself. Eternal and universal homage to His glorious -name!--"His work is perfect;"--not a single flaw in aught that comes -from His blessed hand; all bears the stamp of absolute perfection. -This will be made manifest to all created intelligences by and by. It -is manifest to faith now, and is a spring of divine consolation to all -true believers. The very thought of it distills as the dew upon the -thirsty soul. "For _all_ His ways are judgment; a God of truth, and -without iniquity; just and right is He." Infidels may cavil and sneer; -they may, in their fancied wisdom, try to pick holes in the divine -actings; but their folly shall be manifest to all. "Let God be true, -but every man a liar; as it is written, 'That Thou mightest be -justified in Thy sayings, and mightest overcome when Thou art -judged.'" God must have the upper hand in the end. Let men beware how -they presume to call in question the sayings and doings of the only -true, the only wise, and the almighty God. - -There is something uncommonly fine in the opening notes of this song. -It gives the sweetest rest to the heart to know that however man, and -even the people of God, may fail and come to ruin, yet we have to do -with One who abideth faithful and cannot deny Himself, whose ways are -absolutely perfect, and who, when the enemy has done his very utmost, -and brought all his malignant designs to a head, shall glorify -Himself, and bring in universal and everlasting blessedness. - -True, He has to execute judgment upon man's ways. He is constrained to -take down the rod of discipline and use it, at times, with terrible -severity upon His own people. He is perfectly intolerant of evil in -those who bear His holy name. All this comes out, with special -solemnity in the song before us. Israel's ways are exposed and dealt -with unsparingly; nothing is allowed to pass; all is set forth with -holy precision and faithfulness. Thus we read, "They have corrupted -themselves; their spot is not the spot of His children; they are a -perverse and crooked generation. Do ye thus requite the Lord, O -foolish people and unwise? is not He thy Father that hath bought thee? -hath He not made thee, and established thee?" - -Here we have the first note of reproof in this song, but no sooner has -it fallen on the ear than it is followed by a most precious outpouring -of testimony to the goodness, loving-kindness, faithfulness, and -tender mercy of Jehovah, the Elohim of Israel, and the Most High, or -Elion of all the earth. "Remember the days of old, consider the years -of many generations; ask thy father, and he will show thee; thy -elders, and they will tell thee; when the Most High [God's millennial -title] divided to the nations their inheritance, when He separated the -sons of Adam, He set the bounds of the people according to the number -of the children of Israel." - -What a glorious fact is here unfolded to our view! a fact but little -understood or taken account of by the nations of the earth. How little -do men consider that, in the original settlement of the great national -boundaries, the Most High had direct reference to "the children of -Israel"! Yet thus it was, and the reader should seek to grasp this -grand and intensely interesting fact. When we look at geography and -history from a divine stand-point, we find that Canaan and the seed of -Jacob are God's centre. Yes; Canaan, a little strip of land lying -along the eastern coast of the Mediterranean, with an area of eleven -thousand square miles, (about a third of the extent of Ireland,) is -the centre of God's geography, and the twelve tribes of Israel are the -central object of God's history. How little have geographers and -historians thought of this! They have described countries, and written -the history of nations, which, in geographical extent and political -importance, far outstrip Palestine and its people, according to human -thinking, but which, in God's account, are as nothing compared with -that little strip of land which He deigns to call His own, and which -it is His fixed purpose to inherit through the seed of Abraham His -friend.[26] - - [26] How true it is that God's thoughts are not man's thoughts, or His - ways as man's ways! Man attaches importance to extensive territories, - material strength, pecuniary resources, well-disciplined armies, - powerful fleets; God, on the contrary, takes no account of such - things; they are to Him as the small dust of the balance. "Have ye not - known? have ye not heard? hath it not been told you from the - beginning? have ye not understood from the foundations of the earth? - It is He that sitteth upon the circle of the earth, and the - inhabitants thereof are as grasshoppers; that stretcheth out the - heavens as a curtain, and spreadeth them out as a tent to dwell in; - that bringeth the princes to nothing; He maketh the judges of the - earth as vanity." Hence we may see the moral reason why, in selecting - a country to be the centre of His earthly plans and counsels, Jehovah - did not select one of vast extent, but a very small and insignificant - strip of land, of little account in the thoughts of men. But oh, what - importance attaches to that little spot! what principles have been - unfolded there! what events have taken place there! what deeds have - been done there! what plans and purposes are yet to be wrought out - there! There is not a spot on the face of the earth so interesting to - the heart of God as the land of Canaan and the city of Jerusalem. - Scripture teems with evidence as to this: we could fill a small volume - with proofs. The time is rapidly approaching when living facts will do - what the fullest and clearest testimony of Scripture fails to do, - namely, convince men that the land of Israel was, is, and ever shall - be God's earthly centre. All other nations owe their importance, their - interest, their place in the pages of inspiration, simply to the fact - of their being, in some way or other, connected with the land and - people of Israel. How little do historians know or think of this! But - surely every one who loves God ought to know it and ponder it. - -We cannot attempt to dwell upon this most important and suggestive -fact, but we would ask the reader to give it his serious -consideration. He will find it fully developed and strikingly -illustrated in the prophetic scriptures of the Old and New Testaments. -"The Lord's portion is His people; Jacob is the lot of His -inheritance. He found him in a desert land, and in the waste howling -wilderness; He led him about, He instructed him, He kept him _as the -apple of His eye_"--the most sensitive, delicate part of the human -body.--"As an eagle stirreth up her nest, fluttereth over her young, -spreadeth abroad her wings, taketh them, beareth them upon her -wings;"--to teach them to fly and to keep them from falling--"so the -Lord alone did lead him, and there was no strange god with him. He -made him ride on the high places of the earth, that he might eat the -increase of the fields; and He made him to suck honey out of the rock, -and oil out of the flinty rock; butter of kine, and milk of sheep, -with fat of lambs, and rams of the breed of Bashan, and goats, with -the fat of kidneys of wheat; and thou didst drink the pure blood of -the grape." - -Need we say that the primary application of all this is to Israel? No -doubt the Church may learn from it and profit by it, but to apply it -to the Church would involve a double mistake, a mistake of the most -serious nature; it would involve nothing less than the reducing of -the Church from a heavenly to an earthly level, and the most -unwarrantable interference with Israel's divinely appointed place and -portion. What, we may lawfully inquire, has the Church of God, the -body of Christ, to do with the settlement of the nations of the earth? -Nothing whatever. The Church, _according to the mind of God_, is a -stranger on the earth. Her portion, her hope, her home, her -inheritance, her all, is heavenly. It would make no difference in the -current of this world's history if the Church had never been heard of. -Her calling, her walk, her destiny, her whole character and course, -her principles and morals, are or ought to be heavenly. The Church has -nothing to do with the politics of this world. Her citizenship is in -heaven, from whence she looks for the Saviour. She proves false to her -Lord, false to her calling, false to her principles, in so far as she -meddles with the affairs of nations. It is her high and holy privilege -to be linked and morally identified with a rejected, crucified, risen, -and glorified Christ. She has no more to do with the present system of -things, or with the current of this world's history, than her -glorified Head in the heavens. "They," says our Lord Christ, speaking -of His people, "are not of the world, even as I am not of the world." - -This is conclusive. It fixes our position and our path in the most -precise and definite way possible. "As He is, so are we in this -world." This involves a double truth, namely, our perfect acceptance -with God and our complete separation from the world. We are in the -world, but not _of_ it. We have to pass through it as pilgrims and -strangers, looking out for the coming of our Lord, the appearing of -the Bright and Morning Star. It is no part of our business to -interfere with municipal or political matters. We are called and -exhorted to obey the powers that be, to pray for all in authority, to -pay tribute, and owe no man any thing; "to be blameless and harmless, -the sons of God without rebuke in the midst of a crooked and perverse -nation," among whom we are to "shine as lights in the world, holding -forth the word of life." - -From all this we may gather something of the immense practical -importance of "rightly dividing the word of truth." We have but little -idea of the injury done, both to the truth of God and to the souls of -His people, by confounding Israel with the Church--the earthly and the -heavenly. It hinders all progress in the knowledge of Scripture, and -mars the integrity of Christian walk and testimony. This may seem a -strong statement, but we have seen the truth of it painfully -illustrated times without number; and we feel that we cannot too -urgently call the attention of the reader to the subject. We have more -than once referred to it in the progress of our studies on the -Pentateuch, and therefore we shall not further pursue it here, but -proceed with our chapter. - -At verse 15, we reach a very different note in the song of Moses. Up -to this point, we have had before us God and His actings, His -purposes, His counsels, His thoughts, His loving interest in His -people Israel, His tender, gracious dealings with them. All this is -full of deepest, richest blessing. There is, there can be, no drawback -here. When we have God and His ways before us, there is no hindrance -to the heart's enjoyment. All is perfection--absolute, divine -perfection, and as we dwell upon it, we are filled with wonder, love, -and praise. - -But there is the human side, and here, alas! all is failure and -disappointment. Thus at the fifteenth verse of our chapter we read, -"But Jeshurun waxed fat and kicked"--what a very full and suggestive -statement! How vividly it presents, in its brief compass, the moral -history of Israel!--"thou art waxen fat, thou art grown thick, thou -art covered with fatness; then he forsook God which made him, and -lightly esteemed the Rock of his salvation. They provoked Him to -jealousy with strange gods, with abominations provoked they Him to -anger. They sacrificed unto devils, not to God; to gods whom they knew -not, to new gods that came newly up, whom your fathers feared not. Of -the Rock that begat thee thou art unmindful, and hast forgotten God -that formed thee." - -There is a solemn voice in all this for the writer and the reader. We -are each of us in danger of treading the moral path indicated by the -words just quoted. Surrounded on all hands by the rich and varied -mercies of God, we are apt to make use of them to nourish a spirit of -self-complacency. We make use of the gifts to shut out the Giver. In a -word, we, too, like Israel, wax fat and kick--we forget God. We lose -the sweet and precious sense of His presence and of His perfect -sufficiency, and turn to other objects, as Israel did to false gods. -How often do we forget the Rock that begat us, the God that formed us, -the Lord that redeemed us! And all this is so much the more -inexcusable in us, inasmuch as our privileges are so much higher than -theirs. We are brought into a relationship and a position of which -Israel knew absolutely nothing; our privileges and blessings are of -the very highest order; it is our privilege to have fellowship with -the Father and with His Son Jesus Christ; we are the objects of that -perfect love which stopped not short of introducing us into a position -in which it can be said of us, "As He [Christ] is, so are we in this -world." Nothing could exceed the blessedness of this; even divine love -itself could go no further than this. It is not merely that the love -of God has been manifested to us in the gift and the death of His only -begotten and well-beloved Son, and in giving us His Spirit, but it has -been made perfect with us by placing us in the very same position as -that blessed One on the throne of God. - -All this is perfectly marvelous. It passeth knowledge. And yet how -prone we are to forget the blessed One who has so loved us and wrought -for us and blessed us! How often we slip away from Him in the spirit -of our minds and the affections of our hearts! It is not merely a -question of what the professing church, as a whole, has done, but the -very much deeper, closer, more pointed question of what our own -wretched hearts are constantly prone to do. We are apt to forget God, -and to turn to other objects, to our serious loss and His dishonor. - -Would we know how the heart of God feels as to all this? would we form -any thing like a correct idea of how He resents it? Let us hearken to -the burning words addressed to His erring people Israel, the -overwhelming strains of the song of Moses. May we have grace to hear -them aright, and deeply profit by them. - -"And when the Lord saw it, He abhorred them, _because of the provoking -of His sons and of His daughters_. And He said, 'I will hide My face -from them, I will see what their end shall be;'"--alas! alas! a truly -deplorable end--"'for they are a very froward generation, children in -whom is no faith. They have moved Me to jealousy with that which is -not God; they have provoked Me to anger with their vanities; and I -will move them to jealousy with those which are not a people; I will -provoke them to anger with a foolish nation. For a fire is kindled in -Mine anger, and shall burn unto the lowest hell, and shall consume the -earth with her increase, and shall set on fire the foundations of the -mountains. I will heap mischiefs upon them; I will spend Mine arrows -upon them. They shall be burnt with hunger, and devoured with burning -heat and with bitter destruction; I will also send the teeth of beasts -upon them, with the poison of serpents of the dust. The sword without -and terror within shall destroy both the young man and the virgin, -the suckling also with the man of gray hairs.'" (Ver. 19-26.) - -Here we have a most solemn record of God's governmental dealings with -His people--a record eminently calculated to set forth the awful truth -of Hebrews x. 31--"It is a fearful thing to fall into the hands of the -living God." The history of Israel in the past, their condition at -present, and what they are yet to pass through in the future--all goes -to prove, in the most impressive manner, that "our God is a consuming -fire." No nation on the face of the earth has ever been called to pass -through such severe discipline as the nation of Israel. As the Lord -reminds them in those deeply solemn words, "You only have I known of -all the families of the earth, therefore will I punish you for your -iniquities." No other nation was ever called to occupy the highly -privileged place of actual relationship with Jehovah. This dignity was -reserved for one nation; but the very dignity was the basis of a most -solemn responsibility. If they were called to be His people, they were -responsible to conduct themselves in a way worthy of such a wondrous -position, or else have to undergo the heaviest chastenings ever -endured by any nation under the sun. Men may reason about all this; -they may raise all manner of questions as to the moral consistency of -a benevolent Being acting according to the terms set forth in verses -22-25 of our chapter. But all such questions and reasonings must -sooner or later be discovered to be utter folly. It is perfectly -useless for men to argue against the solemn actings of divine -government, or the terrible severity of the discipline exercised -toward the chosen people of God. How much wiser and better and safer -to be warned by the facts of Israel's history to flee from the wrath -to come, and lay hold upon eternal life and full salvation revealed in -the precious gospel of God! - -And then, with regard to the use which Christians should make of the -record of His dealings with His earthly people, we are bound to turn -it to most profitable account by learning from it the urgent need of -walking humbly, watchfully, and faithfully in our high and holy -position. True, we are the possessors of eternal life, the privileged -subjects of that magnificent grace which reigns through righteousness -unto eternal life by Jesus Christ our Lord; we are members of the body -of Christ, temples of the Holy Ghost, and heirs of eternal glory; but -does all this afford any warrant for neglecting the warning voice -which Israel's history utters in our ears? are we, because of our -incomparably higher privileges, to walk carelessly and despise the -wholesome admonitions which Israel's history supplies? God forbid! -Nay, we are bound to give earnest heed to the things which the Holy -Ghost has written for our learning. The higher our privileges, the -richer our blessings, the nearer our relationship, the more does it -become us, the more solemnly are we bound, to be faithful, and to seek -in all things to carry ourselves in such a way as to be well-pleasing -to Him who has called us into the very highest and most blessed place -that even His perfect love could bestow. The Lord, in His great -goodness, grant that we may, in true purpose of heart, ponder these -things in His holy presence, and earnestly seek to serve Him with -reverence and godly fear. - -But we must proceed with our chapter. - -At verse 26, we have a point of deepest interest in connection with -the history of the divine dealings with Israel. "I said I would -scatter them into corners, _I would make the remembrance of them to -cease from among men._" And why did He not? The answer to this -question presents a truth of infinite value and importance to -Israel--a truth which lies at the very foundation of all their future -blessing. No doubt, so far as they are concerned, they deserved to -have their remembrance blotted out from among men; but God has His own -thoughts and counsels and purposes respecting them; and not only so, -but He takes account of the thoughts and actings of the nations in -reference to His people. This comes out with singular force and beauty -at verse 27. He condescends to give us His reasons for not -obliterating every trace of the sinful and rebellious people--and oh, -what a touching reason it is!--"_Were it not that I feared the wrath -of the enemy_, lest their adversaries should behave themselves -strangely, and lest they should say, Our hand is high, and the Lord -hath not done all this." - -Can aught be more affecting than the grace that breathes in these -words? God will not permit the nations to behave themselves strangely -toward His poor erring people. He will use them as His rod of -discipline, but the moment they attempt, in the indulgence of their -own bitter animosity, to exceed their appointed limit, He will break -the rod in pieces, and make it manifest to all that He Himself is -dealing with His beloved though erring people, for their ultimate -blessing and His glory. - -This is a truth of unspeakable preciousness. It is the fixed purpose -of Jehovah to teach all the nations of the earth that Israel has a -special place in His heart, and a destined place of pre-eminence on -the earth. This is beyond all question. The pages of the prophets -furnish a body of evidence perfectly unanswerable on the point. If -nations forget or oppose, so much the worse for them. It is utterly -vain for them to attempt to countervail the divine purpose, for they -may rest assured that the God of Abraham, Isaac, and Jacob will -confound every scheme formed against the people of His choice. Men may -think, in their pride and folly, that their hand is high, but they -will have to learn that God's hand is higher still. - -But our space does not admit of our dwelling upon this deeply -interesting subject; we must allow the reader to pursue it for -himself, in the light of holy Scripture. He will find it a most -profitable and refreshing study. Most gladly would we accompany him -through the precious pages of the prophetic scriptures, but we must -just now confine ourselves to the magnificent song which is in itself -a remarkable epitome of the entire teaching on the point--a brief but -comprehensive and impressive history of God's ways with Israel and -Israel's ways with God, from first to last--a history strikingly -illustrative of the great principles of grace, law, government, and -glory. - -At verse 29, we have a very touching appeal. "O that they were wise, -that they understood this, that they would _consider their latter -end_! How should one chase a thousand, and two put ten thousand to -flight, except their Rock had sold them, and the Lord had shut them -up? For their rock is not as our Rock, even our enemies themselves -being judges."--There is, there can be, but the one Rock, blessed -throughout all ages be His glorious name!--"For their vine is of the -vine of Sodom, and of the fields of Gomorrah; their grapes are grapes -of gall, their clusters are bitter; their wine is the poison of -dragons, and the cruel venom of asps." - -Terrible picture of a people's moral condition drawn by a master-hand! -Such is the divine estimate of the real state of all those whose rock -was not as the Rock of Israel. But a day of vengeance will come. It is -delayed in long-suffering mercy, but it _will_ come as sure as there -is a God on the throne of heaven. A day is coming when all those -nations which have dealt proudly with Israel shall have to answer at -the bar of the Son of Man for their conduct, hear His solemn sentence, -and meet His unsparing wrath. - -"Is not this laid up in store with Me, and _sealed_ _up among My -treasures_? To Me belongeth vengeance and recompense; their foot shall -slide in due time; for the day of their calamity is at hand, and the -things that shall come upon them make haste. For the Lord shall judge -[vindicate, defend, or avenge] His people, and _repent Himself for His -servants_, when He seeth that their power is gone, and there is none -shut up or left." Precious grace for Israel by and by--for each, for -all, _now_, who feel and own their need. - -"And He shall say, Where are their gods, their rock in whom they -trusted; which did eat the fat of their sacrifices, and drank the wine -of their drink-offerings? let them rise up and help you and be your -protection. See now that I, even I, am He, and there is no god with -Me; I kill, and I make alive; I wound, and I heal;"--wound in -governmental wrath, and heal in pardoning grace; all homage to His -great and holy name, throughout the everlasting ages!--"neither is -there airy that can deliver out of My hand. For I lift up My hand to -heaven, and say 'I live forever.'"--Glory be to God in the highest! -Let all created intelligences adore His matchless name!--"If I whet My -glittering sword, and Mine hand take hold on judgment,"--as it most -assuredly will--"I will render vengeance to Mine enemies, and will -reward them that hate Me"--whoever and wherever they are. Tremendous -sentence for all whom it may concern, for all haters of God--all -lovers of pleasure rather than lovers of God!--"I will make Mine -arrows drunk with blood, and My sword shall devour flesh; and that -with the blood of the slain and of the captives, _from the beginning -of revenges upon the enemy_." - -Here we reach the end of the heavy record of judgment, wrath, and -vengeance so briefly presented in this song of Moses, but so largely -unfolded throughout the prophetic scriptures. The reader can refer, -with much interest and profit, to Ezekiel xxxviii. and xxxix, where we -have the judgment of Gog and Magog, the great northern foe who is to -come up, at the end, against the land of Israel, and there meet his -ignominious fall and utter destruction. - -He may also turn to Joel iii, which opens with words of balm and -consolation for the Israel of the future.--"For behold, in those days, -and in that time, when I shall bring again the captivity of Judah and -Jerusalem, I will also gather all nations, and will bring them down -into the valley of Jehoshaphat, and will plead with them there for My -people and for My heritage Israel, whom they have scattered among the -nations, and parted My land." Thus he will see how perfectly the -voices of the prophets harmonize with the song of Moses, and how -fully, how clearly, and how unanswerably, in both the one and the -other, does the Holy Ghost set forth and establish the grand truth of -Israel's future restoration, supremacy, and glory. - -And then, how truly delightful is the closing note of our song! how -magnificently it places the top-stone upon the whole superstructure! -All the hostile nations are judged, under whatever style or title -they appear upon the scene, whether it be Gog and Magog, the Assyrian, -or the king of the north--all the foes of Israel shall be confounded -and consigned to everlasting perdition, and then this sweet note falls -upon the ear,--"REJOICE, O YE NATIONS, WITH HIS PEOPLE; FOR HE WILL -AVENGE THE BLOOD OF HIS SERVANTS, AND WILL RENDER VENGEANCE TO HIS -ADVERSARIES, AND WILL BE MERCIFUL UNTO HIS LAND AND TO HIS PEOPLE." - -Here ends this marvelous song, one of the very finest, fullest, and -most forcible utterances in the whole volume of God. It begins and -ends with God, and takes in, in its comprehensive range, the history -of His earthly people Israel--past, present, and future. It shows us -the ordering of the nations in direct reference to the divine purpose -as to the seed of Abraham. It unfolds the final judgment of all those -nations that have acted or shall yet act in opposition to the chosen -seed; and then, when Israel is fully restored and blessed, according -to the covenant made with their fathers, the saved nations are -summoned to rejoice with them. - -How glorious is all this! What a splendid circle of truth is presented -to the vision of our souls in the thirty-second chapter of -Deuteronomy! Well may it be said, "God is _the_ Rock, His work is -perfect." Here the heart can rest, in holy tranquillity, come what -may. Every thing may go to pieces in man's hand, all that is merely -human may and must issue in hopeless wreck and ruin, but "the Rock" -shall stand forever, and every "work" of the divine Hand shall shine -in everlasting perfection to the glory of God and the perfect blessing -of His people. - -Such, then, is the song of Moses; such its scope, range, and -application. The intelligent reader does not need to be told that the -Church of God, the body of Christ, the mystery of which the blessed -apostle Paul was made the minister, finds no place in this song. When -Moses wrote this song, the mystery of the Church lay hid in the bosom -of God. If we do not see this, we are wholly incompetent to interpret, -or even to understand, the holy Scriptures. To a simple mind, taught -exclusively by Scripture, it is as clear as a sunbeam that the song of -Moses has for its thesis the government of God, in connection with -Israel and the nations; for its sphere, the earth; and for its centre, -the land of Canaan. - -"And Moses came and spake all the words of this song in the ears of -the people, he, and Hoshea the son of Nun. And Moses made an end of -speaking all these words to all Israel; and he said unto them, '_Set -your hearts unto all the words_ which I testify among you this day, -which _ye shall command your children to observe to do_, _all the -words of this law_. For it is not a vain thing for you, because _it is -your life_; and through this thing ye shall prolong your days in the -land, whither ye go over Jordan to possess it.'" (Ver. 44-47.) - -Thus, from first to last, through every section of this precious book -of Deuteronomy, we find Moses, that beloved and most honored servant -of God, urging upon the people the solemn duty of implicit, -unqualified, hearty obedience to the Word of God. In this lay the -precious secret of life, peace, progress, prosperity--all. They had -nothing else to do but _obey_. Blessed business! happy, holy duty! May -it be ours, beloved reader, in this day of conflict and confusion, in -the which man's will is so fearfully dominant. The world and the -so-called church are rushing on together, with appalling rapidity, -along the dark pathway of self-will--a pathway which must end in the -blackness of darkness forever. Let us bear this in mind, and earnestly -seek to tread the narrow path of simple obedience to all the precious -commandments of our Lord and Saviour Jesus Christ. Thus shall our -hearts be kept in sweet peace; and although we may seem, to the men of -this world, and even to professing Christians, to be odd and -narrow-minded, let us not be moved the breadth of a hair from the path -indicated by the Word of God. May the word of Christ dwell in us -richly, and the peace of Christ rule in our hearts, _until the end_. - -It is very remarkable, and indeed eminently impressive, to find our -chapter closing with another reference to Jehovah's governmental -dealing with His beloved servant Moses. "And the Lord spake unto Moses -_that self-same day_"--the very day in which he uttered his song in -the ears of the people--"saying, 'Get thee up into this mountain -Abarim, unto Mount Nebo, which is in the land of Moab, that is over -against Jericho; and behold the land of Canaan, which I give unto the -children of Israel for a possession; and die in the mount whither -thou goest up, and be gathered unto thy people; as Aaron thy brother -died in Mount Hor, and was gathered unto his people; because ye -trespassed against Me among the children of Israel at the waters of -Meribah-Kadesh, in the wilderness of Zin, because ye sanctified Me not -in the midst of the children of Israel. Yet thou shalt see the land -before thee; _but thou shalt not go thither unto the land which I give -the children of Israel_.'" (Ver. 48-52.) - -How solemn and soul-subduing is the government of God! Surely it ought -to make the heart tremble at the very thought of disobedience. If such -an eminent servant as Moses was judged for speaking unadvisedly with -his lips, what will be the end of those who live from day to day, week -to week, month to month, and year to year in deliberate and habitual -neglect of the plainest commandments of God, and positive self-willed -rejection of His authority? - -Oh, for a lowly mind, a broken and contrite heart! This is what God -looks for and delights in; it is with such He can make His blessed -abode. "To this man will I look, even to him who is poor and of a -contrite spirit, and trembleth at My word." God, in His infinite -goodness, grant much of this sweet spirit to each of His beloved -children, for Jesus Christ's sake. - - - - -CHAPTER XXXIII - - -"And this is the blessing wherewith Moses, the man of God, blessed the -children of Israel before his death." - -It is full of interest and comfort to find that the last words of the -lawgiver were words of unmingled blessing. We have dwelt upon his -various discourses--those solemn, searching, and deeply affecting -homilies addressed to the congregation of Israel; we have meditated -upon that marvelous song, with its mingled notes of grace and -government: but we are now called to hearken to words of most precious -benediction, words of sweetest comfort and consolation, words flowing -from the very heart of the God of Israel and giving His own loving -thoughts respecting them, and His onlook into their glorious future. - -The reader will doubtless notice a marked difference between the last -words of Moses as recorded in Deuteronomy xxxiii. and the last words -of Jacob as given in Genesis xlix. It is needless to say that both are -given by the same pen--both divinely inspired, and hence, although -they differ, they do not and cannot clash; there is, there can be, no -discrepancy between two sections of the volume of God. This is a -cardinal truth, a vital and fundamental principle with every devout -Christian, every true believer--a truth to be tenaciously grasped and -faithfully confessed, in the face of all the ignorant and insolent -assaults of infidelity. - -We are not, of course, going to enter upon an elaborate comparison of -the two chapters; this would be impossible just now, on various -grounds. We are obliged to be as concise and brief as possible. But -there is one grand point of difference, which can be seized at a -glance. Jacob gives the history of the actings of his sons--some of -them, alas! most sad and humiliating: Moses, on the contrary, presents -the actings of divine grace, whether in them or toward them. This will -at once account for the difference. The evil actings of Reuben, of -Simeon, and of Levi are recorded by Jacob, but entirely omitted by -Moses. Is this discrepancy? Nay, but divine harmony. Jacob views his -sons in their personal history; Moses views them in their -covenant-relationship with Jehovah. Jacob gives us human failure, -infirmity, and sin: Moses gives us divine faithfulness, goodness, and -loving-kindness. Jacob gives us human actings, and judgment thereon: -Moses gives us divine counsels, and unmingled blessing flowing out of -them. Thanks and praise to our God, His counsels and His blessings and -His glory are above and beyond all human failure, sin, and folly. He -will ultimately have it all His own way, and that forever; then, -Israel and the nations shall be fully blessed, and shall rejoice -together in the abundant goodness of God, and celebrate His praise -from shore to shore, and from the river to the ends of the earth. - -We shall now do little more than quote for the reader the various -blessings of the tribes. They are full of most precious instruction, -and do not call for much in the way of exposition. - -"And he said, 'The Lord came from Sinai, and rose up from Seir unto -them; He shined forth from Mount Paran, and He came with ten thousands -of saints [holy ones]; from His right hand went a fiery law for them. -Yea, _He loved the people_;"--precious, unfailing source of all their -future blessing!--"_all His saints are in Thy hand_;"--true secret of -their perfect security!--"and they sat down at _Thy feet_;"--the only -safe and proper attitude for them, for us, for each, for all!--"every -one shall receive of Thy words."--Blessed boon! precious treasure! -Every word that proceedeth out of the mouth of the Lord is more -precious, by far, than thousands of gold and silver; sweeter also than -honey and the honey-comb.--"Moses commanded us a law, even the -inheritance of the congregation of Jacob. And he was king in Jeshurun, -when the heads of the people and the tribes of Israel were gathered -together. Let Reuben live and not die, and let not his men be few.'" - -We have nothing here about Reuben's instability, nothing about his -sin. Grace is in the ascendant; blessings are flowing in rich -abundance from the loving heart of the One who delights to bless and -to surround Himself with hearts filled to overflowing with the sense -of His goodness. - -"And this is the blessing of Judah; and he said, 'Hear, Lord, the -voice of Judah, and bring him unto his people; let his hands be -sufficient for him; and be Thou a help to him from his enemies.'" -Judah is the royal line. "Our Lord sprang out of Judah," thus -illustrating, in a truly marvelous manner, how divine grace rises, in -its majesty, above human sin, and triumphs gloriously over -circumstances which reveal man's utter weakness. "Judas begat Phares -and Zara of Thamar"! Who but the Holy Spirit could have penned these -words? How plainly they declare that God's thoughts are not as our -thoughts! What human hand would have introduced Thamar into the -genealogical line of our adorable Lord and Saviour Jesus Christ? Not -one. The stamp of divinity is strikingly impressed on Matthew i. 3, as -it is upon every clause of the holy volume from beginning to end. The -Lord be praised that it is so! - -"Judah, thou art he whom thy brethren shall praise; thy hand shall be -in the neck of thine enemies; thy father's children shall bow down -before thee. Judah is a lion's whelp; from the prey, my son, thou art -gone up; he stooped down, he couched as a lion, and as an old lion; -who shall rouse him up? The sceptre shall not depart from Judah, nor a -lawgiver from between his feet, until Shiloh come; and unto him shall -the gathering of the people be. Binding his foal unto the vine, and -his ass's colt unto the choice vine; he washed his garments in wine, -and his clothes in the blood of grapes; his eyes shall be red with -wine, and his teeth white with milk." (Gen. xlix. 8-12.) - -"And I saw in the right hand of Him that sat on the throne a book -written within and on the backside, sealed with seven seals. And I saw -a strong angel proclaiming with a loud voice, 'Who is worthy to open -the book, and to loose the seals thereof?' And no man in heaven, nor -in earth, neither under the earth, was able to open the book, neither -to look thereon. And I wept much, because no man was found worthy to -open and to read the book, neither to look thereon. And one of the -elders saith unto me, 'Weep not: behold, _the Lion of the tribe of -Juda_, the Root of David, hath prevailed to open the book and to loose -the seven seals thereof.' And I beheld, and lo, in the midst of the -throne and of the four living creatures, and in the midst of the -elders, stood _a Lamb_, as it had been _slain_, having seven horns and -seven eyes, which are the seven spirits of God sent forth into all the -earth." - -How highly favored is the tribe of Judah! Surely, to be in the -genealogical line from which our Lord sprang is a high honor, and yet -we know--for our Lord Himself has told us--that it is far higher, far -more blessed, to hear the Word of God and keep it. To do the will of -God, to treasure up in our hearts His precious commandments, brings us -morally nearer to Christ than even the fact of being of His kindred -according to the flesh. (Matt. xii. 46-50.) - -"And of Levi he said, 'Let Thy Thummin and Thy Urim [lights and -perfections] be with Thy holy one, whom Thou didst prove at Massah, -and with whom Thou didst strive at the waters of Meribah; _who said -unto his father and to his mother, I have not seen him_; _neither did -he acknowledge his brethren, nor knew_ his own children; _for they -have observed Thy word and kept Thy covenant_. They shall teach Jacob -Thy judgments, and Israel Thy law; they shall put incense before Thee, -and whole burnt-sacrifice upon Thine altar. Bless, Lord, his -substance, and accept the work of his hands; smite through the loins -of them that rise against him, and of them that hate him, that they -rise not again.'" (Ver. 8-11.) - -The reader will notice the fact that Simeon is left out here, though -so intimately associated with Levi in Genesis xlix. "Simeon and Levi -are brethren; instruments of cruelty are in their habitations. O my -soul, come not thou into their secret; unto their assembly, mine -honor, be not thou united; for _in their anger they slew a man_, and -_in their self-will_ they digged down a wall. Cursed be their anger, -for it was fierce; and their wrath, for it was cruel: I will divide -them in Jacob, and scatter them in Israel." - -Now, when we compare Genesis xlix, with Deuteronomy xxxiii, we observe -two things, namely, human responsibility on the one hand, and divine -sovereignty on the other. Moreover, we see nature and its actings; -grace and its fruits. Jacob looks at Simeon and Levi linked together -in nature, and displaying nature's tempers and ways. So far as they -were concerned, they both alike deserved the curse; but in Levi, we -see the glorious triumphs of sovereign grace. It was grace which -enabled Levi, in the days of the golden calf, to gird on the sword and -stand for the glory of the God of Israel. "Then Moses stood in the -gate of the camp, and said, 'Who is on the Lord's side? let him come -unto me.' And all the sons of Levi gathered themselves together unto -him. And he said unto them, 'Thus saith the Lord God of Israel, Put -every man his sword by his side, and go in and out from gate to gate -throughout the camp, and slay every man his brother, and every man his -companion, and every man his neighbor.' And the children of Levi did -according to the word of Moses; and there fell of the people that day -about three thousand men. For Moses had said, 'Consecrate yourselves -to-day to the Lord, even every man upon his son, and upon his brother; -that he may bestow upon you a blessing this day.'" (Ex. xxxii. 26-29.) - -Where was Simeon on this occasion? He was with Levi in the day of -nature's self-will, fierce anger, and cruel wrath; why not in the day -of bold decision for Jehovah? He was ready to go with his brother to -avenge a family insult, why not to vindicate the honor of God, -insulted as it was by the idolatrous act of the whole congregation? -Will any one say he was not responsible? Let such an one beware how he -raises such a question. The call of Moses was addressed to the whole -congregation; Levi alone responded, and he got the blessing. He stood -for God in a dark and evil day, and for this he was honored with the -priesthood--the very highest dignity that could be conferred upon -him. The call was addressed to Simeon as well as to Levi, but Simeon -did not respond. Is there any difficulty here? To a mere theologian -there may be, but to a devout Christian there is none. God is -sovereign. He does as He pleases, and gives none account of any of His -matters. If any one feels disposed to ask, Why is Simeon omitted in -Deuteronomy xxxiii? The simple and conclusive answer is, "O man, who -art thou that repliest against God?" In Simeon, we see nature's -actings judged; in Levi, we see the fruits of grace rewarded; in both, -we see God's truth vindicated and His name glorified. Thus it ever has -been, thus it is, and thus it shall be. Man is responsible: God is -sovereign. Are we called upon to reconcile these two propositions? -Nay; we are called to believe them. They are reconciled already, -inasmuch as they appear side by side on the page of inspiration. This -is enough for every pious mind; and as for cavilers, they will get -their definitive answer by and by.[27] - - [27] For further remarks on the tribe of Levi, the reader is referred - to "Notes on the Book of Exodus," chapter xxxii; "Notes on the Book of - Numbers," chapter iii, iv, and viii; also a pamphlet, first published - in the year 1846, entitled, "The History of the Tribe of Levi - Considered." All these can be had from Loizeaux Brothers. - -"And of Benjamin ["the son of my right hand"] he said, 'The beloved of -the Lord shall dwell in safety by Him; and the Lord shall cover him -all the day long, and he shall dwell between His shoulders.'" - -Blessed place for Benjamin! blessed place for each beloved child of -God! How precious is the thought of dwelling in safety in the divine -presence, in conscious nearness to the true and faithful Shepherd and -Bishop of our souls, day and night abiding under the covert of His -sheltering wings! - - "How blest are they who still abide, - Close sheltered by Thy watchful side! - Who life and strength from Thee receive, - And with Thee move and in Thee live." - -Reader, seek to know more and more the reality and blessedness of -Benjamin's place and portion. Be not satisfied with any thing short of -the enjoyed presence of Christ, the abiding sense of relationship and -nearness to Him. Be assured of it, it is your happy privilege. Let -nothing rob you of it. Keep ever near the Shepherd's side, reposing in -His love, lying down in the green pastures and beside the still -waters. The Lord grant that the writer and the reader may prove the -deep blessedness of this, in this day of hollow profession and empty -talk. May we know the unspeakable preciousness of deep, personal -intimacy with Himself. This is the special need of the day in which -our lot is cast--a day of so much intellectual traffic in truth, but -of so little heart-knowledge and true appreciation of Christ. - -"And of Joseph he said, 'Blessed of the Lord be his land, for the -precious things of heaven, for the dew, and for the deep that coucheth -beneath, and for the precious fruits brought forth by the sun, and for -the precious things put forth by the moon, and for the chief things -of the ancient mountains, and for the precious things of the lasting -hills, and for the precious things of the earth and fullness thereof, -and for the good-will of Him that dwelt in the bush; let the blessing -come upon the head of Joseph, and upon the top of the head of him that -was separated from his brethren. His glory is like the firstling of -his bullock, and his horns are like the horns of unicorns; with them -he shall push the people together to the ends of the earth; and they -are the ten thousands of Ephraim, and they are the thousands of -Manasseh.'" - -Joseph is a very remarkable type of Christ. We have dwelt upon his -history in our studies on the book of Genesis. The reader will notice -the emphatic way in which Moses speaks of the fact of his having been -separated from his brethren. He was rejected and cast into the pit. He -passed, in figure, through the deep waters of death, and thus reached -the place of dignity and glory. He was raised from the dungeon to be -ruler over the land of Egypt, and the preserver and sustainer of his -brethren. The iron entered into his soul, and he was made to taste the -bitterness of the place of death ere he entered the sphere of glory. -Striking type of Him who hung upon the cross, lay in the grave, and is -now on the throne of the Majesty of heaven. - -We cannot but be struck with the fullness of the blessing pronounced -upon Joseph both by Moses in Deuteronomy xxxiii. and by Jacob in -Genesis xlix. Jacob's utterance is uncommonly fine. "Joseph is a -fruitful bough, even a fruitful bough by a well,"--Exquisitely -beautiful figure!--"whose branches run over the wall. The archers have -sorely grieved him, and shot at him, and hated him; but his bow abode -in strength, and the arms of his hands were made strong by the hands -of the mighty God of Jacob; (_from thence is the Shepherd, the Stone -of Israel_:) even by the God of thy father, who shall help thee; and -by the Almighty, who shall bless thee with blessings of heaven above, -blessings of the deep that lieth under, blessings of the breasts and -of the womb: the blessings of thy father have prevailed above the -blessings of my progenitors unto the utmost bound of the everlasting -hills: they shall be on the head of Joseph, and on the crown of the -head of him that was separate from his brethren." - -Magnificent range of blessing! And all this flowing from and based -upon his sufferings. It is needless to say that all these blessings -will be made good in the experience of Israel by and by. The -sufferings of the true Joseph will form the imperishable foundation of -the future blessedness of His brethren in the land of Canaan; and not -only so, but the tide of blessing, deep and full, shall flow forth -from that highly favored though now desolate land, in refreshing -virtue into all the earth. "And it shall be in that day, that living -waters shall go out from Jerusalem; half of them toward the former -sea, and half of them toward the hinder sea; in summer and in winter -shall it be." Bright and blessed prospect for Jerusalem, for the land -of Israel, and for the whole earth! What a sad mistake to apply such -scriptures to the gospel dispensation or to the Church of God! How -contrary to the testimony of holy Scripture, to the heart of God, and -to the mind of Christ! - -"And of Zebulun he said, 'Rejoice, Zebulun, in thy going out; and, -Issachar, in thy tents. They shall call the people unto the mountain; -there they shall offer sacrifices of righteousness: for they shall -suck of the abundance of the seas, and of the treasures hid in the -sand.'" - -Zebulun is to rejoice in his going forth, and Issachar in abiding in -his tents. It will be joy at home and abroad; and there will be power -to act on others also--calling the people unto the mountain to offer -the sacrifices of righteousness. All this grounded upon the fact that -they themselves shall suck of the abundance of the seas and of hidden -treasures. Thus it is always, in principle. It is our privilege to -rejoice in the Lord, come what may, and to draw from those eternal -springs and hidden treasures that are to be found in Himself. Then -shall we be in a condition of soul to call others to taste and see -that the Lord is good; and not only so, but to present to God those -sacrifices of righteousness so acceptable to Him. - -"And of Gad he said, 'Blessed be he that enlargeth Gad: he dwelleth as -a lion, and teareth the arm with the crown of the head. And he -provided the first part for himself, because there, in a portion of -the lawgiver, was he seated; and he came with the heads of the people, -he executed the justice of the Lord, and His judgments with Israel.' -And of Dan he said, 'Dan is a lion's whelp; he shall leap from -Bashan.' And of Naphtali he said, 'O Naphtali, satisfied with favor, -and full with the blessing of the Lord: possess thou the west and the -south.' And of Asher he said, 'Let Asher be blessed with children; let -him be acceptable to his brethren, and let him dip his foot in oil. -Thy shoes shall be iron and brass; and as thy days thy strength. There -is none like unto the God of Jeshurun, who rideth upon the heaven in -thy help, and in His excellency on the sky. The eternal God is thy -refuge, and underneath are the everlasting arms: and He shall thrust -out the enemy from before thee; and shall say, Destroy them. Israel -then shall dwell in safety alone: the fountain of Jacob shall be upon -a land of corn and wine; also his heavens shall drop down dew. Happy -art thou, O Israel: who is like unto thee, O people saved by the Lord, -the shield of thy help, and who is the sword of thy excellency! and -thine enemies shall be found liars unto thee; and thou shalt tread -upon their high places.'" (Ver. 20-29.) - -Truly we may say human comment is uncalled for here. Nothing can -exceed the preciousness of the grace that breathes in the closing -lines of our book. The blessings of this chapter, like the song of -chapter xxxii, begin and end with God and His marvelous ways with -Israel. It is refreshing and comforting beyond expression, at the -close of all the appeals, all the exhortations, all the solemn -warnings, all the faithful declarations, all the prophetic records as -to failure and sin, judgment and governmental wrath--after all these, -to listen to such accents as those which we have just penned. It is -indeed a most magnificent termination to this blessed book of -Deuteronomy. Grace and glory shine out with uncommon lustre. God will -yet be glorified in Israel, and Israel fully and forever blessed in -God. Nothing can hinder this. The gifts and calling of God are without -repentance. He will make good every jot and tittle of His precious -Word to Israel. The last words of the lawgiver bear the clearest and -fullest testimony to all this. Had we nothing but the last four verses -of the precious chapter on which we have been dwelling, they would be -amply sufficient to prove, beyond all question, the future -restoration, blessing, pre-eminence, and glory of the twelve tribes of -Israel in their own land. - -True it is--blessedly true--that the Lord's people now can draw -instruction, comfort, and refreshment from the blessings pronounced -upon Israel. Blessed be God, we can know what it is to be "satisfied -with favor, and full of the blessing of the Lord;" we may take comfort -from the assurance that "as our days shall be our strength," we too -can say, "The eternal God is our refuge, and underneath are the -everlasting arms"--we can say all this, and much more. We can say what -Israel never could and never can say. The Church's blessings and -privileges are all heavenly and spiritual, but that does not hinder -our taking comfort from the promises made to Israel. The grand -mistake of professing Christians is in applying to the Church -exclusively what most manifestly applies to God's earthly people. We -must once more earnestly entreat the Christian reader to watch against -this serious error. He need not be in the least afraid of losing aught -of his own special blessing by leaving to the seed of Abraham the -place and the portion assigned them by the counsels and promises of -God; on the contrary, it is only when these are clearly understood and -fully acknowledged that we can make an intelligent use of the entire -canon of Old-Testament scripture. We may lay it down as a great -root-principle that no one can possibly understand or interpret -Scripture who does not clearly recognize the grand distinction between -Israel and the Church of God. - - - - -CHAPTER XXXIV. - - -This brief chapter forms an inspired postscript to the book of -Deuteronomy. We are not told who was employed as the instrument in the -hand of the inspiring Spirit, but this is a matter of no moment to the -devout student of holy Scripture. We are fully persuaded that the -postscript is as truly inspired as the book, and the book as the -Pentateuch, and the Pentateuch as the whole volume of God. - -"And Moses went up from the plains of Moab unto the mountain of Nebo, -to the top of Pisgah, that is over against Jericho. And the Lord -showed him all the land of Gilead, unto Dan, and all Naphtali, and the -land of Ephraim and Manasseh, and all the land of Judah, unto the -utmost sea, and the south, and the plain of the valley of Jericho, the -city of palm-trees, unto Zoar. And the Lord said unto him, 'This is -the land which I sware unto Abraham, unto Isaac, and unto Jacob, -saying, I will give it unto thy seed; I have caused thee to see it -with thine eyes, but thou shalt not go over thither.' So Moses the -servant of the Lord died there in the land of Moab, according to the -word of the Lord. And He buried him in a valley in the land of Moab, -over against Beth-peor; but no man knoweth of his sepulchre unto this -day." - -In our studies on the books of Numbers and Deuteronomy, we have had -occasion to dwell upon the very solemn and, we may truly add, -soul-subduing fact recorded in the above quotation. It will not -therefore be needful to add many words in this our closing section. We -would merely remind the reader that if he would have a full -understanding of the whole subject, he must look at Moses in a twofold -aspect, namely, officially and personally. - -Now, looking at this beloved and honored man in his official capacity, -it is very plain that it lay not in his province to conduct the -congregation of Israel into the promised land. The wilderness was his -sphere of action; it pertained not to him to lead the people across -the river of death into their destined inheritance. His ministry was -connected with man's responsibility under law and the government of -God, and hence it never could lead the people into the enjoyment of -the promise: it was reserved for his successor to do this. Joshua, a -type of the risen Saviour, was God's appointed instrument to lead His -people across the Jordan, and plant them in their divinely given -inheritance. - -All this is plain, and deeply interesting; but we must look at Moses -personally, as well as officially; and here too we must view him in a -twofold aspect--as the subject of government, and the object of grace. -We must never lose sight of this most important distinction: it runs -all through Scripture, and is strikingly illustrated in the history of -many of the Lord's beloved people and of His most eminent servants. -The subject of grace and government demands the reader's most profound -attention. We have dwelt upon it again and again in the course of our -studies, but no words of ours could adequately set forth its moral -importance and immense practical value. We consider it one of the -weightiest and most seasonable subjects that could possibly engage the -attention of the Lord's people at the present moment. - -It was the government of God which, with stern decision, forbad the -entrance of Moses into the promised land, much as he longed to do so. -He spoke unadvisedly with his lips--he failed to glorify God in the -eyes of the congregation at the waters of Meribah, and for this he was -forbidden to cross the Jordan and plant his foot on the promised -land. - -Let us deeply ponder this, beloved Christian reader. Let us see that -we fully apprehend its moral force and practical application. It is -surely with the greatest tenderness and delicacy that we would refer -to the failure of one of the most beloved and illustrious of the -Lord's servants, but it has been recorded for our learning and solemn -admonition, and therefore we are bound to give earnest heed to it. We -should ever remember that we too, though under grace, are also the -subjects of divine government. We are here on this earth, in the place -of solemn responsibility, under a government which cannot be trifled -with. True, we are children of the Father, loved with an infinite and -everlasting love--loved even as Jesus is loved; we are members of the -body of Christ, loved, cherished, and nourished according to all the -perfect love of His heart. There is no question of responsibility -here, no possibility of failure; all is divinely settled, divinely -sure: but we are the subjects of divine government also. Let us never -for a moment lose sight of this. Let us beware of one-sided and -pernicious notions of grace. The very fact of our being objects of -divine favor and love, children of God, members of Christ, should lead -us to yield all the more reverent attention to the divine government. - -To use an illustration drawn from human affairs, her majesty's -children should, above all others, just because they are her children, -respect her government; and were they in any way to transgress her -laws, the dignity of government would be strikingly illustrated by -their being made to pay the penalty. If they, because of being the -queen's children, were to be allowed to transgress with impunity the -enactments of her majesty's government, it would be simply exposing -the government to public contempt, and affording a warrant to all her -subjects to do the same. And if it be thus in the case of a human -government, how much more in the government of God! "You only have I -known of all the families of the earth, _therefore_ will I punish you -for your iniquities." "The time is come that judgment must _begin at -the house of God_; and if it first begin at us, what shall the end be -of them that obey not the gospel of God? And if the righteous scarcely -be saved, where shall the ungodly and the sinner appear?" Solemn fact! -solemn inquiry! May we ponder them deeply. - -But, as we have said, Moses was the subject of grace, as well as of -government; and truly that grace shines with special lustre on the top -of Pisgah. There the venerable servant of God was permitted to stand -in his Master's presence, and, with undimmed eye, survey the land of -promise, in all its fair proportions. He was permitted to see it from -a divine stand-point--see it, not merely as possessed by Israel, but -as given by God. - -And what then? He fell asleep and was gathered to his people. He died, -not as a withered and feeble old man, but in all the freshness and -vigor of matured manhood. "And Moses was a hundred and twenty years -old when he died: his eye was not dim, nor his natural force abated." -Striking testimony! Rare fact in the annals of our fallen race! The -life of Moses was divided into three important and strongly marked -periods of forty years each. He spent forty years in the house of -Pharaoh, forty years "at the backside of the desert," and forty years -in the wilderness. Marvelous life! eventful history! How instructive! -how suggestive! how rich in its lessons from first to last! How -profoundly interesting the study of such a life!--to trace him from -the river's brink, where he lay a helpless babe, up to the top of -Pisgah, where he stood, in company with his Lord, to gaze with -undimmed vision upon the fair inheritance of the Israel of God; and to -see him again on the Mount of Transfiguration, in company with his -honored fellow-servant Elias, "talking with Jesus" on the grandest -theme that could possibly engage the attention of men or angels. -Highly favored man! blessed servant! marvelous vessel! - -And then let us hearken to the divine testimony to this most beloved -man of God. "And there arose not a prophet since in Israel like unto -Moses, whom the Lord knew face to face, in all the signs and the -wonders which the Lord sent him to do in the land of Egypt to Pharaoh, -and to all his servants, and to all his land, and in all that mighty -hand, and in all the great terror which Moses showed in the sight of -all Israel." - -May the Lord, in His infinite goodness, bless our study of the book of -Deuteronomy. May its precious lessons be engraved upon the tablets of -our hearts with the eternal pen of the Holy Ghost, and produce their -proper result in forming our character, governing our conduct, and -shaping our way through this world. May we earnestly seek to tread, -with a humble spirit and firm step, the narrow path of obedience, till -traveling days are done. - - _C. H. M._ - -[Illustration: decorative] - - * * * * * - -Transcriber's note: - -Text enclosed by underscores is in italics (_italics_). - -Text enclosed in +Greek+ indicates Greek transliteration. - -Small capital text has been replaced with all capitals. - -Variations in spelling, punctuation and hyphenation have been retained -except in obvious cases of typographical error. - - - - - -End of the Project Gutenberg EBook of Notes on the Book of Deuteronomy, -Volume II, by Charles Henry Mackintosh - -*** END OF THIS PROJECT GUTENBERG EBOOK NOTES ON DEUTERONOMY, VOL II *** - -***** This file should be named 41584-8.txt or 41584-8.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/4/1/5/8/41584/ - -Produced by Júlio Reis, Julia Neufeld and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive/American Libraries.) - - -Updated editions will replace the previous one--the old editions -will be renamed. - -Creating the works from public domain print editions means that no -one owns a United States copyright in these works, so the Foundation -(and you!) can copy and distribute it in the United States without -permission and without paying copyright royalties. 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