Notes on the Book of Deuteronomy Volume I Part 10

But how is the believer dead to law? The apostle replies, "I through law am dead to law." The law had brought the sentence of death into his conscience, as we read in Romans vii, "I was alive without the law once; but when the commandment came, sin revived and I died. And the commandment, which was ordained to life, I found to be into death.

For sin, taking occasion by the commandment, deceived me, and by it slew me."

But there is more than this. The apostle goes on to say, "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me." And here is the triumphant answer of the Christian to those who say that inasmuch as the Mosaic law is abrogated, there is no longer any demand for the legal restraint under which the Jews were called to live. To all who would seek liberty for self-indulgence, the answer is, "I am dead to law, [not that I might give a loose rein to the flesh, but] that I might live unto G.o.d."

Thus nothing can be more complete, nothing more morally beautiful, than the answer of true Christianity to legality on the one hand and licentiousness on the other. Self crucified; sin condemned; new life in Christ; a life to be lived to G.o.d; a life of faith in the Son of G.o.d; the motive-spring of that life, the constraining love of Christ--what can exceed this? Will any one, in view of the moral glories of Christianity, contend for putting believers under the law, putting them back into the flesh--back into the old creation--back to the sentence of death in the conscience--back to bondage, darkness, distance, fear of death, condemnation?

Is it possible that any one who has ever tasted, even in the very feeblest measure, the heavenly sweetness of G.o.d's most blessed gospel, can accept the wretched mongrel system, composed of half law and half grace, which christendom offers to the soul? How terrible to find the children of G.o.d--members of the body of Christ--temples of the Holy Ghost--robbed of their glorious privileges, and burdened with a heavy yoke, which, as Peter says, "neither our fathers nor we were able to bear." We earnestly entreat the Christian reader to consider what has been placed before him. Search the Scriptures; and if you find these things to be so, then fling aside forever the grave-clothes in which christendom inwraps its deluded votaries, and walk in the liberty wherewith Christ makes His people free; tear off the bandage with which it covers the eyes of men, and gaze on the moral glories which s.h.i.+ne with such heavenly brilliancy in the gospel of the grace of G.o.d.

And then let us prove, by a holy, happy, gracious walk and conversation, that grace can do what law never could. Let our practical ways from day to day, in the midst of the scenes, circ.u.mstances, relations.h.i.+ps, and a.s.sociations in which we are called to live, be the most convincing reply to all who contend for the law as a rule of life.

Finally, let it be our earnest, loving desire and aim to seek, in so far as in us lies, to lead all the dear children of G.o.d into a clearer knowledge of their standing and privileges in a risen and glorified Christ. May the Lord send out His light and His truth, in the power of the Holy Ghost, and gather His beloved people around Himself, to walk in the joy of His salvation, in the purity and light of His presence, and to wait for His coming.

We do not attempt to offer any apology for what may perhaps appear to some of our readers to be a very lengthened digression from the fourth chapter of Deuteronomy. The fact is, we have been led into what we judge to be a very needed line of practical truth by the very first verse of the chapter, as quoted at the opening of this section. We felt it absolutely necessary, in speaking of the weighty question of obedience, to seek to place it on its true basis. If Israel was called to "hearken and do," how much more are we, who are so richly blessed--yea, "blessed with _all_ spiritual blessings in the heavenlies in Christ Jesus." We are called to obedience, even to the obedience of Jesus Christ, as we have it in 1 Peter i, "Elect according to the foreknowledge of G.o.d the Father, through sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ." We are called to the very same character of obedience as that which marked the life of our blessed Lord Jesus Christ Himself. Of course, in Him there was no hindering influence as, alas! there is in us; but as to the character of the obedience, it is the same.

This is an immense privilege. We are called to walk in the footsteps of Jesus. "He that saith he abideth in Him ought himself also so to walk even as He walked." Now, in pondering the path of our Lord, in considering His marvelous life, there is one point which demands our profound and reverent attention--a point which connects itself, in a very special manner, with the book of Deuteronomy--and that is, the way in which He ever used the Word of G.o.d--the place which He ever gave to the holy Scriptures. This we consider to be a subject of the last possible importance at the present moment. It holds a prominent place throughout the lovely book with which we are at present engaged.

Indeed, as we have already remarked, it characterizes the book, and marks it off from the three books which precede it in the divine canon. We shall find proofs and ill.u.s.trations of this in abundance as we pa.s.s along. Every where, the Word of G.o.d gets its own paramount place, as the only rule, the only standard, the only authority, for man. It meets him in every position, in every relations.h.i.+p, in every sphere of action, and in every stage of his moral and spiritual history. It tells him what he ought to do, and what he ought not. It furnishes him with ample guidance in every difficulty. It descends, as we shall see, to the most minute details--such details, indeed, as fill us with amazement to think that the High and Mighty One that inhabiteth eternity could occupy Himself with them--to think that the Omnipotent Creator and Sustainer of the vast universe could stoop to legislate about a bird's nest. (Chap. xxii. 6.)

Such is the Word of G.o.d--that peerless revelation--that perfect and inimitable volume which stands alone in the history of literature. And we may say that one special charm of the book of Deuteronomy--one peculiar feature of interest is, the way in which it exalts the Word of G.o.d, and enforces upon us the holy and happy duty of unqualified and unhesitating obedience.

Yes; we repeat and would fervently emphasize the words--unqualified and unhesitating obedience. We would have these wholesome words sounded in the ears of Christian professors throughout the length and breadth of the earth. We live in a day specially marked by the setting up of man's reason, man's judgment, man's will; in short, we live in what the inspired apostle calls "man's day." On all hands we are encountered by lofty and boastful words about human reason, and the right of every man to judge and reason and think for himself. The thought of being absolutely and completely governed by the authority of holy Scripture is treated with sovereign contempt by thousands of men who are the religious guides and teachers of the professing church. For any one to a.s.sert his reverent belief in the plenary inspiration, the all-sufficiency, and the absolute authority of Scripture, is quite sufficient to stamp him as an ignorant, narrow-minded man, if not a semi-lunatic, in the judgment of some who occupy the very highest position in the professing church. In our universities, our colleges, and our schools, the moral glory of the Divine Volume is fast fading away, and instead thereof our young people are led and taught to walk in the light of science--the light of human reason. The Word of G.o.d itself is impiously placed at the bar of man's judgment, and reduced to the level of the human understanding. Every thing is rejected which soars beyond man's feeble vision.

Thus the Word of G.o.d is virtually set aside. For, clearly, if Scripture is to be submitted to human judgment, it ceases to be the Word of G.o.d. It is the very height of folly to think of submitting a divine and therefore perfect revelation to any tribunal whatsoever.

Either G.o.d has given us a revelation or He has not. If He has, that revelation must be paramount, supreme, above and beyond all question, absolutely unquestionable, unerring, divine. To its authority all must bow down, without a single question. To suppose for a moment that man is competent to judge the Word of G.o.d, able to p.r.o.nounce upon what is or what is not worthy of G.o.d to say or to write, is simply to put man in G.o.d's place. And this is precisely what the devil is aiming at, although many of his instruments are not aware that they are helping on his designs.

But the question is continually cropping up before us, "How can we be sure that we have, in our English Bible, the _bona-fide_ revelation of G.o.d?" We reply, G.o.d can make us sure of it. If He does not, no one can: if He does, no one need. This is our ground, and we deem it una.s.sailable. We should like to ask all those who start this infidel question (for such we must honestly call it), Supposing that G.o.d cannot give us the absolute certainty that, in our common English Bible, we do actually possess His own most precious, priceless revelation, then whither are we to turn? Of course, in such a weighty matter, on which momentous and eternal consequences hang, a single doubt is torture and misery. If I am not sure of possessing a revelation from G.o.d, I am left without a single ray of light for my path; I am plunged in darkness, gloom, and mental misery. What am I to do? Can man help me by his learning, his wisdom, or his reason? Can he satisfy my soul by his decision? Can he solve my difficulty, answer my question, remove my doubt, dissipate my fear? Is man better able than G.o.d to give me the a.s.surance that G.o.d has spoken?

The idea is absolutely monstrous--monstrous in the very highest degree. The plain fact is this, reader: If G.o.d cannot give us the certainty that He has spoken, we are left without His word altogether.

If we must turn to human authority, call it what you please, in order to guarantee the Word of G.o.d to our souls, then that authority is higher and greater, safer and more trustworthy, than the Word which it guarantees. Blessed be G.o.d, it is not so. He has spoken to our hearts.

He has given us His Word, and that Word carries its own credentials with it. It stands in no need of letters of commendation from a human hand. What! turn to man to accredit the Word of the living G.o.d!--apply to a worm to give us the a.s.surance that our G.o.d has spoken to us in His Word! Away forever with the blasphemous notion, and let our whole moral being--all our ransomed powers adore the matchless grace, the sovereign mercy, that has not left us to grope in the darkness of our own minds, or to be bewildered by the conflicting opinions of men; but has given us His own perfect and most precious revelation, the divine light of His Word, to guide our feet into the path of certainty and peace, to enlighten our understandings and comfort our hearts, to preserve us from every form of doctrinal error and moral pravity, and finally, to conduct us into the rest, blessedness, and glory of His own heavenly kingdom. All praise to His name throughout the everlasting ages!

But we must bear in mind that the marvelous privilege of which we have spoken--and truly it is most marvelous--is the basis of a most solemn responsibility. If it be true that G.o.d has, in His infinite goodness, given us a perfect revelation of His mind, then what should be our att.i.tude in reference to it? Are we to sit in judgment upon it? Are we to discuss, argue, or reason? Alas! for all who do so. They will find themselves on terribly dangerous ground. The only true, the only proper, the only safe att.i.tude for man in the presence of G.o.d's revelation is, obedience--simple, unqualified, hearty obedience. This is the only right thing for us, and this is the thing which is pleasing to G.o.d. The path of obedience is the path of sweetest privilege, rest, and blessing. This path can be trodden by the merest babe in Christ, as well as by the "young men" and the "fathers." There is the one straight and blessed path for all. Narrow it is, no doubt; but, oh! it is safe, bright, and elevated. The light of our Father's approving countenance ever s.h.i.+nes upon it; and in this blessed light the obedient soul finds the most triumphant answer to all the reproaches of those who talk, in high-sounding words, about breadth of mind, liberality of thought, freedom of opinion, progress, development, and such like. The obedient child of G.o.d can afford to put up with all this, because he feels and knows, he believes and is sure, that he is treading a path indicated for him by the precious Word of G.o.d. He is not careful to explain or apologize, feeling a.s.sured that those who object, oppose, and reproach are utterly incapable of understanding or appreciating his explanation. And, moreover, he feels that it is no part of his duty to explain or defend. He has but to obey; and as for objectors and opposers, he has but to refer them to his Master.

This makes it all so simple, so plain, so certain. It delivers the heart from a thousand difficulties and perplexities. If we were to set about replying to all who undertake to raise questions or start difficulties, our whole life would be spent in the profitless task. We may rest a.s.sured the best possible answer to all infidel objectors is, the steady, earnest, onward path of unqualified obedience. Let us leave infidels, skeptics, and rationalists to their own worthless theories, while we, with unswerving purpose and firm step, pursue that blessed path of childlike obedience which, like the s.h.i.+ning light, s.h.i.+neth more and more unto the perfect day. Thus shall our minds be kept tranquil, for the peace of G.o.d, which pa.s.seth all understanding, shall garrison our hearts and minds through Christ Jesus. When the Word of G.o.d, which is settled forever in heaven, is hidden deep down in our hearts, there will be a calm certainty, a holy stability, and a marked progress in our Christian career, which will afford the best possible answer to the gainsayer, the most effectual testimony to the truth of G.o.d, and the most convincing evidence and solid confirmation to every wavering heart.

The chapter before us abounds in the most solemn exhortation to Israel, grounded upon the fact of their having heard the word of G.o.d.

Thus in the second verse we have a sentence or two which should be deeply engraved on the tablets of every Christian's heart.--"Ye shall not add unto the word which I command you, neither shall ye diminish aught from it."

These words involve two grand facts with regard to the Word of G.o.d. It is not to be added to, for the simplest of all reasons, because there is nothing lacking; it is not to be diminished, because there is nothing superfluous. Every thing we want is there, and nothing that is there can be done without. "Add thou not unto His words, lest He reprove thee, and thou be found a liar." To suppose that aught can be added to G.o.d's Word is, upon the very face of it, to deny that it is G.o.d's Word; and, on the other hand, if we admit that it is the Word of G.o.d, then it follows of necessity (blessed necessity!) that we could not afford to do without a single sentence of it. There would be a blank in the volume which no human hand could fill up, if a single clause were dropped from its place in the canon. We have all we want, and hence we must not add: we want it all, and hence we must not diminish.

How deeply important is all this, in this day of human tampering with the Word of G.o.d! How blessed to know that we have in our possession a book so divinely perfect that not a sentence, not a clause, not a word, can be added to it. We speak not, of course, of translations or versions, but of the Scriptures as originally given of G.o.d--His own perfect revelation. To this, not a touch can be given. As well might a human finger have dared to touch the creation of G.o.d, on the morning when all the sons of G.o.d sang together, as to add a jot or a t.i.ttle to the inspired Word of G.o.d. And on the other hand, to take away a jot or a t.i.ttle from it, is to say that the Holy Ghost has penned what was unnecessary. Thus the holy volume is divinely guarded at both ends. It is securely fenced round about, so that no rude hand should touch its sacred contents.

What! it may be said in reply, do you mean to say that every sentence, from the opening lines of Genesis to the close of Revelation, is divinely inspired? Yes; that is precisely the ground we take. We claim for every line between the covers of the volume a divine origin.

To question this is to attack the very pillars of the Christian faith.

A single flaw in the canon would be sufficient to prove it not of G.o.d.

To touch a single stone in the arch is to bring down the whole fabric in ruins around us. "All Scripture is divinely inspired, and" being so, must be "profitable for doctrine, for reproof, for correction, for instruction in righteousness; that the man of G.o.d may be perfect [a?t???], throughly furnished unto all good works." (2 Tim.

iii.)

This stronghold must on no account be surrendered; nay, it must be tenaciously held, in the face of every infidel a.s.sault. If it be given up, all is hopelessly lost--we have nothing to lean upon. Either the Word of G.o.d is perfect, or we are left without any divine foundation for our faith. If there be a word too much or a word too little in the revelation which G.o.d has given us, then verily we are left, like a s.h.i.+p without compa.s.s, rudder, or chart, to be drifted about on the wild, tumultuous ocean of infidel thought; in short, if we have not an absolutely perfect revelation, we are of all men most miserable.

But we may still be challenged with such a question as this: Do you believe that the long string of names in the opening chapters of 1 Chronicles--those genealogical tables are divinely inspired? were they written for our learning? and if so, what are we to learn from them?

We unhesitatingly declare our reverent belief in the divine inspiration of all these; and we have no doubt whatever but that their value, interest, and importance will be fully proved by and by in the history of that people to whom they specially apply.

And then, as to what we are to learn from those genealogical records, we believe they teach us a most precious lesson as to Jehovah's faithful care of His people Israel, and His loving interest in them and in all that concerns them. He watches over them from generation to generation, even though they are scattered and lost to human view. He knows all about "the twelve tribes," and He will manifest them in due time, and plant them in their destined inheritance, in the land of Canaan, according to His promise to Abraham, Isaac, and Jacob.

Now, is not all this full of blessed instruction for us? Is it not full of comfort for our souls? Is it not most confirmatory of our faith to mark the gracious pains-taking of our G.o.d, His minute care and vigilance in reference to His earthly people? Most a.s.suredly it is. And ought not our hearts to be interested in all that interests the heart of our Father? Are we not to take an interest in any thing save what directly concerns ourselves? Where is there a loving child who would not take an interest in all his father's concerns, and delight to read every line that drops from his father's pen?

Let us not be misunderstood. We do not, by any means, attempt to imply that all portions of the Word of G.o.d are of like interest and importance to us. We do not presume to a.s.sert that we are to hang with equal interest over the first chapter of 1 Chronicles and the seventeenth chapter of John or the eighth chapter of Romans. It seems hardly necessary to make such a statement, inasmuch as no such question is raised. But what we a.s.sert is that each of the above scriptures is divinely inspired, one just as much as another; and not only so, but we further a.s.sert that 1 Chronicles i. and such like pa.s.sages fill a niche which John xvii. cannot fill, and do a work which Romans viii. cannot do.

And finally, above and beyond all, we must remember that we are not competent to judge what is and what is not worthy of a place in the inspired canon. We are ignorant and short-sighted; and the very portion which we might deem beneath the dignity of inspiration may have some very important bearing upon the history of G.o.d's ways with the world at large or with His people in particular.

In short, it simply resolves itself into this with every truly pious soul--every really spiritual mind: We reverently believe in the divine inspiration of every line of our precious Bible, from beginning to end; and we believe this not on the ground of any human authority whatsoever. To believe in holy Scripture because it comes to us accredited by any authority upon earth, would be to set that authority above holy Scripture, inasmuch as that which guarantees has more weight--more value than the thing guaranteed. Hence, we should no more think of looking to human authority to confirm the Word of G.o.d than we should of bringing out a rush-light to prove that the sun was s.h.i.+ning.

No, reader; we must be clear and decided as to this. It must be, in the judgment of our souls, a great cardinal truth which we hold dearer than life itself--the plenary inspiration of holy Scripture. Thus shall we have wherewithal to answer the cool audacity of modern skepticism, rationalism, and infidelity. We do not mean to say that we shall be able to convince infidels. G.o.d will deal with them in His own way, and convince them with His own unanswerable arguments in His own time. It is labor and time lost to argue with such men. But we feel persuaded that the most dignified and effective answer to infidelity, in its every phase, will be found in the calm repose of the heart that rests in the blessed a.s.surance that "all Scripture is given by inspiration of G.o.d;" and again, "Whatsoever things were written aforetime were written for our learning; that we through patience and comfort of the Scriptures might have hope." The former of these precious quotations proves that Scripture has come from G.o.d; the latter, that it has come to us. Both together go to prove that we must neither add to nor take from the Word of G.o.d. There is nothing lacking, and nothing superfluous. The Lord be praised for this solid foundation-truth, and for all the comfort and consolation that flows from it to every true believer!

We shall now proceed to quote for the reader a few of the pa.s.sages in this fourth chapter of Deuteronomy which so emphatically set forth the value, importance, and authority of the Word of G.o.d. In them, as in the whole of this book, we shall see that it is not so much a question of any particular ordinance, rite, or ceremony, but of the weight, solemnity, and dignity of the Word of G.o.d itself, whatever that Word may set before us.

"Behold, I have taught you statutes and judgments, even as the Lord my G.o.d commanded me, that ye should do so in the land whither ye go to possess it." Their conduct was to be ruled and formed, in all things, by the divine commandments. Immense principle for them, for us, for all! "Keep, therefore, and do them; for _this is your wisdom_ and _your understanding_ in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people."

Let us specially weigh these words. Their wisdom and their understanding were to consist in their simply keeping and doing the divine statutes and judgments. It was not by learned discussion or arguments that their wisdom was to be displayed, but by childlike, unquestioning obedience. All the wisdom was in the statutes and judgments, not in their thoughts and reasonings respecting them. The profound and marvelous wisdom of G.o.d was seen in His Word, and this was what the nations were to see and admire. The light of the divine judgments s.h.i.+ning in the conduct and character of the people of G.o.d was to draw forth the admiring testimony of the nations around.

Alas! alas! how differently it turned out! How little did the nations of the earth learn, from the actings of Israel, about G.o.d and His Word! Yea, His name was blasphemed continually through their ways.

Instead of occupying the high and holy and happy ground of loving obedience to the divine commandments, they descended to the level of the nations around them--adopted their habits, wors.h.i.+ped their G.o.ds, and walked in their ways; so that those nations, instead of seeing the lofty wisdom, purity, and moral glory of the divine statutes, saw only the weakness, folly, and moral degradation of a people who made their boast in being the depositary of those oracles which condemned themselves. (Rom. ii, iii.)

Still, blessed be G.o.d, His Word must stand forever, however His people may fail to carry it out. His standard is perfect, and therefore must never be lowered; and if the power of His Word be not seen in the ways of His people, it will s.h.i.+ne in the condemnation of those ways, and ever abide for the guidance, comfort, strength, and blessing of any who desire, however feebly or falteringly, to tread the path of obedience.

However, in the chapter with which we are at present occupied, the lawgiver seeks to set the divine standard faithfully before the people, in all its dignity and moral glory. He fails not to unfold to them the true effect of obedience, while he solemnly warns them against the danger of turning away from the holy commandments of G.o.d.

Hear his powerful pleadings with their hearts. "What nation is there so great," he says, "who hath G.o.d so nigh unto them, as the Lord our G.o.d is in all things that we call upon Him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?"

Here is true moral greatness, at all times and in all places, for a nation, for a people, for a household, or for an individual. To have the living G.o.d nigh unto us; to have the sweet privilege of calling upon Him, in all things; to have His power and His mercy ever exercised toward us; to have the light of His blessed countenance s.h.i.+ning approvingly upon us, in all our ways; to have the moral effect of His righteous statutes and holy commandments seen in our practical career, from day to day; to have Him manifesting Himself to us, and making His abode with us.

What human language can adequately set forth the deep blessedness of such privileges as these? and yet they are placed, by infinite grace, within the reach of every child of G.o.d on the face of the earth. We do not mean to a.s.sert that every child of G.o.d enjoys them. Far from it.

They are reserved, as we have already seen, for those who, through grace, are enabled to render a loving, hearty, reverent obedience to the divine word. Here lies the precious secret of the whole matter. It was true for Israel of old, and it is true for the Church now--it was true for the individual soul then, and it is true for the individual soul now, that divine complacency is the priceless reward of human obedience. And we may further add that obedience is the bounden duty and high privilege of all G.o.d's people, and of each in particular.

Come what may, implicit obedience is our privilege and our duty, divine complacency our present sweet reward.

But the poor human heart is p.r.o.ne to wander, and manifold influences are at work around us to draw us off from the narrow path of obedience. We need not marvel, therefore, at the solemn and oft-repeated admonitions addressed by Moses to the hearts and consciences of his hearers. He pours his large, loving heart out to the congregation so dear to him, in glowing, earnest, soul-stirring accents. "Only take heed to thyself," he says, "and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life; but teach them thy sons, and thy sons' sons."

These are weighty words for all of us. They set before us two things of unspeakable importance, namely, individual and domestic responsibility--personal and household testimony. G.o.d's people of old were responsible to keep the heart with all diligence, lest it should let slip the precious Word of G.o.d. And not only so, but they were solemnly responsible to instruct their children and their grandchildren in the same. Are we, with all our light and privilege, less responsible than Israel of old? Surely not. We are imperatively called upon to give ourselves to the careful study of the Word of G.o.d--to apply our hearts to it. It is not enough that we hurry over a few verses or a chapter, as a piece of daily religious routine. This will not meet the case at all. We want to make the Bible our supreme and absorbing study,--that in which we delight--in which we find our refreshment and recreation.

It is to be feared that some of us read the Bible as a matter of duty, while we find our delight and refreshment in the newspaper and light literature. Need we wonder at our shallow knowledge of Scripture? How could we know aught of the living depths or the moral glories of a volume which we merely take up as a cold matter of duty, and read a few verses with a yawning indifference, while, at the same time, the newspaper or the sensational novel is literally devoured?

It will perhaps be said, in reply, We cannot be always reading the Bible. Would those who thus speak say, We cannot be always reading the newspaper or the novel? And, we would further inquire, what must be the actual state of a person who can say, "We cannot be always reading the Bible"? Can he be in a healthy condition of soul? Can he really love the Word of G.o.d? Can he have any just sense of its preciousness, its excellence, its moral glories? Impossible.

What mean the following words to Israel: "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_"? The "heart," the "soul," the "hand" the "eyes"--all engaged about the precious Word of G.o.d. This was real work. It was to be no empty formality, no barren routine. The whole man was to be given up, in holy devotion, to the statutes and judgments of G.o.d.