The Expositor's Bible: The Book of Exodus Part 25

Jesus Christ regarded verbal professions as a very poor thing, and asked, "Why call ye Me Lord, Lord, and do not the things which I command you?" He aimed a parable at the hollowness of merely saying, "I go, sir." But, worthless though such phrases be, the act which subst.i.tutes professions for actual service is no trifle; and our Lord felt the importance of words, empty or sincere, so profoundly as to stake upon this one test the eternal destinies of His people: "By thy words thou shalt be justified, and by thy words thou shalt be condemned." Now, the tongue is thus important because it is so prompt and willing a servant of the mind within. We scarcely think of it as a servant at all: our words do not seem to be more than "expressions," manifestations of what is within us.

But a thought, once expressed, is transformed and energetic as a bullet when the charge is fired; it modifies other minds, and the word which we took to be far less potent than a deed becomes the mover of the fateful deeds of many men. And thus, being at once powerful and unsuspected, it is the most treacherous and subtle of all the forces which we wield.

And the ninth commandment does not undertake to bridle it by merely forbidding us in a court of justice to wrong our fellow-man by perjury.

We transgress it whenever we conceive a strong suspicion and repeat it as a thing we know; when we allow the temptation of a biting epigram to betray us into an unkind expression not quite warranted by the facts; when we vindicate ourselves against a charge by throwing blame where it probably but not certainly ought to lie; or when we are not content to vindicate ourselves without bringing a countercharge which it would perplex us to be asked to prove; when we give way to that most shallow and meanest of all attempts at cleverness which claims credit for penetration because it can discover base motives for innocent actions, so that high-mindedness becomes pride, and charity withers up into love of patronising, and forbearance shrivels into lack of spirit. The pattern and ideal of such cleverness is the east wind, which makes all that is fair and sensitive to shut itself up, forbids the bud to expand into a blossom, and puts back the coming of the springtime and of the singing bird.

There are very gifted persons who have never found out that a kindly and winning phrase may have as much literary merit as a stinging one, and it is quite as fine a thing to be like the dew on Hermon on as to shoot out arrows, even bitter words.

It is a pity that our harsh judgments always speak more loudly and confidently than our kindly ones, but the reason is plain: angry pa.s.sion prompts the former, and its voice is loud; while the calm reflection which tones down and sweetens the judgment softens also the expression of it.

It has to be remembered, also, that false witness can reach to nations, organisations, political movements as well as individuals. The habit of putting the worst construction upon the intentions of foreign powers is what feeds the mutual jealousies that ultimately blaze out in war. The habit of thinking of rival politicians as deliberately false and treasonable is what lowers the standard of the n.o.blest of secular pursuits, until each party, not to be undone, protests too much, raises its voice to a falsetto to scream its rival down, and relaxes its standard of righteousness lest it should be outdone by the unscrupulousness of its rival.

And there is yet another neighbour, against whom false witness is woefully rife, both in the Church and in society. That neighbour is mankind at large. There is a prevalent theory of human sinfulness which unconsciously scoffs at the appeals of the gospel, striving indeed to influence me by love, grat.i.tude, admiration for the Perfect One, and desire to be like Him, by the hope of holiness and the shame of vileness, but telling me at the same time that I have no sympathies whatever except with evil. The observation of every day shows that man's nature is corrupt, but it also shows that he is not a fiend-that he has fallen indeed, but remembers yet in what image he was made. But the world cannot upbraid the Church for these exaggerations, since they are but the echo of its own.

"I do believe, Though I have found them not, that there may be Words which are things, hopes which will not deceive, And virtues which are merciful, nor weave Snares for the failing; I would also deem O'er others' griefs that some sincerely grieve; That two, or one, are almost what they seem, That goodness is no name, and happiness no dream."

_Childe Harold_, III., cxiv.

Cynicism is false witness; and if it does not greatly wrong any one of our fellow-men, it injures both society and the cynic. If he is of a coa.r.s.e fibre, it excuses him to himself in becoming the hard and unloving creature which he fancies that all men are. If he is too proud or too self-respecting to yield to this temptation, it isolates him, it chills and withers his sympathies for people quite as good as himself, whom he thinks of as the herd.

As for the more flagrant sins, so for this, the remedy is love. Love sympathises, makes allowance for frailty, discovers the germs of good, hopeth all things, taketh not account of evil.

_THE TENTH COMMANDMENT._

"Thou shalt not covet ... anything that is his."-xx. 17.

It will be remembered that the order of the catalogue of objects of desire is different in Exodus and in Deuteronomy. In the latter "thy neighbour's wife" is first, as of supreme importance; and therefore it has been thought possible to convert it into a separate commandment.

But this the order in Exodus forbids, by placing the house first, and then the various living possessions which the householder gathers around him. What is thought of is the gradual process of acquisition, and the right of him who wins first a house, then a wife, servants, and cattle, to be secure in the possession of them all. Now, between foes, we saw that the evil temper is what leads to the evil deed, and the man who nurses hatred is a murderer at heart. Just so the householder is not rendered safe, and certainly not happy in the enjoyment of his rights, by the seventh commandment and the eighth, unless care be taken to prevent the acc.u.mulation of those forces which will some day break through them both. To secure cities against explosion, we forbid the storage of gunpowder and dynamite, and not only the firing of magazines.

But the moral law is not given to any man for his neighbour's sake chiefly. It is for me: statutes whereby I myself may live. And as the Psalmist pondered on them, they expanded strangely for his perception.

"I have kept Thy testimonies," he says; but presently asks to be quickened,-"So shall I _observe_ the testimony of Thy mouth,"-and prays, "Give me understanding, that I may _know_ Thy testimonies." And at the last, he confesses that he has "gone astray like a lost sheep"

(Ps. cxix. 22, 88, 125, 176). Starting with a literal innocence, he comes to feel a deep inward need, need of vitality to obey, and even of power to understand aright. If the sacrifices of G.o.d are a broken spirit, it follows that they are a spirit, and inward loyalty is the necessary condition upon which external obedience can be accepted. The cheers of a traitor, the flattery of one who scorns, the ritual of a hypocrite, these are quite as valuable, as indications of what is within, as a reluctant relinquishment to my neighbour of what is his. I must not covet. Plainly this is the sharpest and most searching precept of all; and accordingly St. Paul a.s.serts that without this he would not have suffered the deep internal discontent, the consciousness of something wrong, which tortured him, even although no mortal could reproach him, even though, touching the righteousness of the law, he was blameless. He had not known coveting, except the law had said "Thou shalt not covet."

Here, then, we perceive with the utmost clearness what St. Paul so clearly discerned-the true meaning of the Law, its convicting power, its design to work not righteousness, but self-despair as the prelude of self-surrender. For who can, by resolving, govern his desires? Who can abstain not only from the usurping deed, but from the aggressive emotion? Who will not despair when he learns that G.o.d desireth truth in the inward parts? But this despair is the way to that better hope which adds, "In the hidden part Thou shalt make me to know wisdom. Purge me with hyssop, and I shall be clean."

And as a strong interest or affection has power to destroy in the soul many weaker ones, so the love of G.o.d and our neighbour is the appointed way to overcome the desire of taking from our neighbour what G.o.d has given to him, refusing it to us.

THE LESSER LAW.

xx. 18xxiii. 33.

With the close of the Decalogue and its universal obligations, we approach a brief code of laws, purely Hebrew, but of the deepest moral interest, confessed by hostile criticism to bear every mark of a remote antiquity, and distinctly severed from what precedes and follows by a marked difference in the circ.u.mstances.

This is evidently the book of the Covenant to which the nation gave its formal a.s.sent (xxiv. 7), and is therefore the germ and the centre of the system afterwards so much expanded.

And since the adhesion of the people was required, and the final covenant was ratified as soon as it was given, before any of the more formal details were elaborated, and before the tabernacle and the priesthood were established, it may fairly claim the highest and most unique position among the component parts of the Pentateuch, excepting only the Ten Commandments.

Before examining it in detail, the impressive circ.u.mstances of its utterance have to be observed.

It is written that when the law was given, the voice of the trumpet waxed louder and louder still. And as the mult.i.tude became aware that in this tempestuous and growing crash there was a living centre, and a voice of intelligible words, their awe became insufferable: and instead of needing the barriers which excluded them from the mountain, they recoiled from their appointed place, trembling and standing afar off.

"And they said unto Moses, Speak thou with us and we will hear, but let not G.o.d speak with us lest we die." It is the same instinct that we have already so often recognised, the dread of holiness in the hearts of the impure, the sense of unworthiness, which makes a prophet cry, "Woe is me, for I am undone!" and an apostle, "Depart from me, for I am a sinful man."

Now, the New Testament quotes a confession of Moses himself, well-nigh overwhelmed, "I do exceedingly fear and quake" (Heb. xii. 21). And yet we read that he "said unto the people, Fear not, for G.o.d is come to prove you, and that His fear may be before your faces, that ye sin not"

(xx. 20). Thus we have the double paradox,-that he exceedingly feared, yet bade them fear not, and yet again declared that the very object of G.o.d was that they might fear Him.

Like every paradox, which is not a mere contradiction, this is instructive.

There is an abject fear, the dread of cowards and of the guilty, which masters and destroys the will-the fear which shrank away from the mount and cried out to Moses for relief. Such fear has torment, and none ought to admit it who understands that G.o.d wishes him well and is merciful.

There is also a natural agitation, at times inevitable though not unconquerable, and often strongest in the highest natures because they are the most finely strung. We are sometimes taught that there is sin in that instinctive recoil from death, and from whatever brings it close, which indeed is implanted by G.o.d to prevent foolhardiness, and to preserve the race. Our duty, however, does not require the absence of sensitive nerves, but only their subjugation and control. Marshal Saxe was truly brave when he looked at his own trembling frame, as the cannon opened fire, and said, "Aha! tremblest thou? thou wouldest tremble much more if thou knewest whither I mean to carry thee to-day." Despite his fever-shaken nerves, he was perfectly ent.i.tled to say to any waverer, "Fear not."

And so Moses, while he himself quaked, was ent.i.tled to encourage his people, because he could encourage them, because he saw and announced the kindly meaning of that tremendous scene, because he dared presently to draw near unto the thick darkness where G.o.d was.

And therefore the day would come when, with his n.o.ble heart aflame for a yet more splendid vision, he would cry, "O Lord, I beseech Thee show me Thy glory"-some purer and clearer irradiation, which would neither baffle the moral sense, nor conceal itself in cloud.

Meanwhile, there was a fear which should endure, and which G.o.d desires: not panic, but awe; not the terror which stood afar off, but the reverence which dares not to transgress. "Fear not, for G.o.d is come to prove you" (to see whether the n.o.bler emotion or the baser will survive), "and that His fear may be before your faces" (so as to guide you, instead of pressing upon you to crush), "that ye sin not."

How needful was the lesson, may be seen by what followed when they were taken at their word, and the pressure of physical dread was lifted off them. "They soon forgat G.o.d their Saviour ... they made a calf in h.o.r.eb, and wors.h.i.+pped the work of their own hands." Perhaps other pressures which we feel and lament to-day, the uncertainties and fears of modern life, are equally required to prevent us from forgetting G.o.d.

Of the n.o.bler fear, which is a safeguard of the soul and not a danger, it is a serious question whether enough is alive among us.

Much sensational teaching, many popular books and hymns, suggest rather an irreverent use of the Holy Name, which is profanation, than a filial approach to a Father equally revered and loved. It is true that we are bidden to come with boldness to the throne of Grace. Yet the same Epistle teaches us again that our approach is even more solemn and awful than to the Mount which might be touched, and the profaning of which was death; and it exhorts us to have grace whereby we may offer service well-pleasing to G.o.d with reverence and awe, "for our G.o.d is a consuming fire" (Heb. iv. 16, xii. 28). That is the very last grace which some Christians ever seem to seek.

When the people recoiled, and Moses, trusting in G.o.d, was brave and entered the cloud, they ceased to have direct communion, and he was brought nearer to Jehovah than before.

What is now conveyed to Israel through him is an expansion and application of the Decalogue, and in turn it becomes the nucleus of the developed law. Its great antiquity is admitted by the severest critics; and it is a wonderful example of spirituality and searching depth, and also of such germinal and fruitful principles as cannot rest in themselves, literally applied, but must lead the obedient student on to still better things.

It is not the function of law to inspire men to obey it; this is precisely what the law could not do, being weak through the flesh. But it could arrest the attention and educate the conscience. Simple though it was in the letter, David could meditate upon it day and night. In the New Testament we know of two persons who had scrupulously respected its precepts, but they both, far from being satisfied, were filled with a divine discontent. One had kept all these things from his youth, yet felt the need of doing some good thing, and anxiously demanded what it was that he lacked yet. The other, as touching the righteousness of the law, was blameless, yet when the law entered, sin revived and slew him.

For the law was spiritual, and reached beyond itself, while he was carnal, and thwarted by the flesh, sold under sin, even while externally beyond reproach.

This subtle characteristic of all n.o.ble law will be very apparent in studying the kernel of the law, the code within the code, which now lies before us.

Men sometimes judge the Hebrew legislation harshly, thinking that they are testing it, as a Divine inst.i.tution, by the light of this century.

They are really doing nothing of the sort. If there are two principles of legislation dearer than all others to modern Englishmen, they are the two which these flippant judgments most ignore, and by which they are most perfectly refuted.

One is that inst.i.tutions educate communities. It is not too much to say that we have staked the future of our nation, and therefore the hopes of humanity, upon our conviction that men can be elevated by enn.o.bling inst.i.tutions,-that the franchise, for example, is an education as well as a trust.

The other, which seems to contradict the first, and does actually modify it, is that legislation must not move too far in advance of public opinion. Laws may be highly desirable in the abstract, for which communities are not yet ripe. A const.i.tution like our own would be simply ruinous in Hindostan. Many good friends of temperance are the reluctant opponents of legislation which they desire in theory but which would only be trampled upon in practice, because public opinion would rebel against the law. Legislation is indeed educational, but the danger is that the practical outcome of such legislation would be disobedience and anarchy.

Now, these principles are the ample justification of all that startles us in the Pentateuch.

Slavery and polygamy, for instance, are not abolished. To forbid them utterly would have subst.i.tuted far worse evils, as the Jews then were.

But laws were introduced which vastly ameliorated the condition of the slave, and elevated the status of woman-laws which were far in advance of the best Gentile culture, and which so educated and softened the Jewish character, that men soon came to feel the letter of these very laws too harsh.