Notes on the Book of Deuteronomy Volume I Part 19

CHAPTER VI.

"Now these are the commandments, the statutes, and the judgments, which the Lord your G.o.d commanded to teach you, that ye might do them in the land whither ye go to possess it: that thou mightest fear the Lord thy G.o.d, to keep all His statutes and His commandments, which I command thee, thou, and thy son, and thy son's son, all the days of thy life; and that thy days may be prolonged. Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as the Lord G.o.d of thy fathers hath promised thee, in the land that floweth with milk and honey. Hear, O Israel: The Lord our G.o.d is one Lord."

We have here presented to us that great cardinal truth which the nation of Israel was specially responsible to hold fast and confess, namely, the unity of the G.o.dhead. This truth lay at the very foundation of the Jewish economy. It was the grand centre around which the people were to rally. So long as they maintained this, they were a happy, prosperous, fruitful people; but when it was let go, all was gone. It was their great national bulwark, and that which was to mark them off from all the nations of the earth. They were called to confess this glorious truth in the face of an idolatrous world, with "its G.o.ds many, and lords many." It was Israel's high privilege and holy responsibility to bear a steady witness to the truth contained in that one weighty sentence, "The Lord our G.o.d is one Lord," in marked opposition to the false G.o.ds innumerable of the heathen around.

Their father Abraham had been called out from the very midst of heathen idolatry, to be a witness to the one true and living G.o.d, to trust Him, to walk with Him, to lean on Him, and to obey Him.

If the reader will turn to the last chapter of Joshua, he will find a very striking allusion to this fact, and a very important use made of it, in his closing address to the people.--"And Joshua gathered all the tribes of Israel to Shechem, and called for the elders of Israel, and for their heads, and for their judges, and for their officers; and they presented themselves before G.o.d. And Joshua said unto all the people, 'Thus saith the Lord G.o.d of Israel, Your fathers dwelt on the other side of the flood in old time, even Terah, the father of Abraham, and the father of Nachor; and _they served other G.o.ds_. And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac.'"

Here Joshua reminds the people of the fact that their fathers had served other G.o.ds--a very solemn and weighty fact most surely, and one which they ought never to have forgotten, inasmuch as the remembrance of it would have taught them their deep need of watchfulness over themselves, lest by any means they should be drawn back into that gross and terrible evil out of which G.o.d, in His sovereign grace and electing love, had called their father Abraham. It would have been their wisdom to consider that the self-same evil in which their fathers had lived, in the olden time, was just the one into which they themselves were likely to fall.

Having presented this fact to the people, Joshua brings before them, with uncommon force and vividness, all the leading events of their history, from the birth of their father Isaac, down to the moment in which he was addressing them; and then sums up with the following telling appeal: "Now therefore fear the Lord, and serve Him in sincerity and in truth; and _put away the G.o.ds which your fathers served on the other side of the flood, and in Egypt_; and serve ye the Lord. And if it seem evil unto you to serve the Lord, choose you this day whom ye will serve; whether _the G.o.ds which your fathers served that were on the other side of the flood_, or the G.o.ds of the Amorites in whose land ye dwell; but as for me and my house, we will serve the Lord."

Mark the repeated allusion to the fact that their fathers had worshiped false G.o.ds; and further, that the land into which Jehovah had brought them had been polluted, from one end to the other, by the dark abominations of heathen idolatry.

Thus does this faithful servant of the Lord, evidently by the inspiration of the Holy Ghost, seek to set before the people their danger of giving up the grand central and foundation truth of the one true and living G.o.d, and falling back into the worship of idols. He urges upon them the absolute necessity of whole-hearted decision.

"Choose you _this day_ whom ye will serve." There is nothing like plain, out-and-out decision for G.o.d. It is due to Him always. He had proved Himself to be unmistakably for them in redeeming them from the bondage of Egypt, bringing them through the wilderness, and planting them in the land of Canaan; hence, therefore, that they should be wholly for Him was nothing more than their reasonable service.

How deeply Joshua felt all this for himself is evident from those very memorable words, "As for me and my house, we will serve the Lord."

Lovely words! Precious decision! National religion might, and, alas!

did, go to ruin; but personal and family religion could, by the grace of G.o.d, be maintained every where and at all times.

Thank G.o.d for this! May we never forget it. "Me and my house" is Faith's clear and delightful response to G.o.d's "Thou and thy house."

Let the condition of the ostensible, professed people of G.o.d, at any given time, be what it may, it is the privilege of every true-hearted man of G.o.d to adopt and act upon this immortal decision: "As for me and my house, we will serve the Lord."

True, it is only by the grace of G.o.d, continually supplied, that this holy resolution can be carried out; but we may rest a.s.sured that where the bent of the heart is to follow the Lord fully, all needed grace will be ministered, day by day; for those encouraging words must ever hold good, "_My_ grace is sufficient for _thee_; for My strength is made perfect in weakness."

Let us now look for a moment at the apparent effect of Joshua's soul-stirring appeal to the congregation. It seemed very promising.

"The people answered and said, 'G.o.d forbid that we should forsake the Lord, to serve other G.o.ds; for the Lord our G.o.d, He it is that brought us up and our fathers out of the land of Egypt, from the house of bondage, and which did those great signs in our sight, and preserved us in all the way wherein we went, and among all the people through whom we pa.s.sed: and the Lord drave out from before us all the people, even the Amorites which dwelt in the land; therefore will we also serve the Lord, for He is our G.o.d."

All this sounded very well, and looked very hopeful. They seemed to have a clear sense of the moral basis of Jehovah's claim upon them for implicit obedience. They could accurately recount all His mighty deeds on their behalf, and make very earnest and no doubt sincere protestations against idolatry, and promises of obedience to Jehovah, their G.o.d.

But it is very evident that Joshua was not particularly sanguine about all this profession, for he "said unto the people, 'Ye cannot serve the Lord: for He is a holy G.o.d; He is a jealous G.o.d; He will not forgive your transgressions nor your sins. If ye forsake the Lord, and serve strange G.o.ds, then He will turn and do you hurt, and consume you, after that He hath done you good.' And the people said unto Joshua, 'Nay; but we will serve the Lord.' And Joshua said unto the people, 'Ye are witnesses against yourselves that ye have chosen you the Lord, to serve Him.' And they said, 'We are witnesses.' 'Now therefore put away,' said he, '_the strange G.o.ds which are among you_, and _incline your heart unto the Lord G.o.d of Israel_.' And the people said unto Joshua, 'The Lord our G.o.d will we serve, and His voice will we obey.'"

We do not now stop to contemplate the aspect in which Joshua presents G.o.d to the congregation of Israel, inasmuch as our object in referring to the pa.s.sage is to show the prominent place a.s.signed, in Joshua's address, to the truth of the unity of the G.o.dhead. This was the truth to which Israel was called to bear witness, in view of all the nations of the earth, and in which they were to find their moral safeguard against the ensnaring influences of idolatry.

But, alas! this very truth was _the_ one as to which they most speedily and signally failed. The promises, vows, and resolutions made under the powerful influence of Joshua's appeal soon proved to be like the early dew and the morning cloud, that pa.s.seth away. "The people served the Lord all the days of Joshua, and all the days of the elders that outlived Joshua, who had seen all the great works of the Lord, that He did for Israel. And Joshua, the son of Nun, the servant of the Lord, died, being a hundred and ten years old.... And also all that generation were gathered unto their fathers; and there arose another generation after them, which knew not the Lord, nor yet the works which He had done for Israel. And the children of Israel did evil in the sight of the Lord, _and served Baalim_; and they forsook the Lord G.o.d of their fathers, which brought them out of the land of Egypt, _and followed_ other G.o.ds, of the G.o.ds of the people that were round about them, _and bowed themselves unto them_, and provoked the Lord to anger. And they forsook the Lord, and served Baal and Ashtaroth."

(Judges ii. 7-13.)

Reader, how admonitory is all this! how full of solemn warning to us all! The grand, all-important, special, and characteristic truth so soon abandoned! The one only true and living G.o.d given up for Baal and Ashtaroth! So long as Joshua and the elders lived, their presence and their influence kept Israel from open apostasy; but no sooner were those moral embankments removed than the dark tide of idolatry rolled in and swept away the very foundations of the national faith. Jehovah of Israel was displaced by Baal and Ashtaroth. Human influence is a poor prop, a feeble barrier. We must be sustained by the power of G.o.d, else we shall, sooner or later, give way. The faith that stands merely in the wisdom of men, and not in the power of G.o.d, must prove a poor, flimsy, worthless faith. It will not stand the day of trial; it will not bear the furnace; it will most a.s.suredly break down.

It is well to remember this. Second-hand faith will never do. There must be a living link connecting the soul with G.o.d. We must have to do with G.o.d for ourselves individually, else we shall give way when the testing-time comes. Human example and human influence may be all very good in their place. It was all very well to look at Joshua and the elders, and see how they followed the Lord. It is quite true that "as iron sharpeneth iron, so doth the countenance of a man his friend." It is very encouraging to be surrounded by a number of truly devoted hearts--very delightful to be borne along upon the bosom of the tide of collective loyalty to Christ--to His Person and to His cause. But if this be all,--if there be not the deep spring of personal faith and personal knowledge,--if there be not the divinely formed and the divinely sustained link of individual relationship and communion, then when the human props are removed,--when the tide of human influence ebbs,--when general declension sets in, we shall be, in principle, like Israel following the Lord all the days of Joshua and the elders, and then giving up the confession of His name and returning to the follies and vanities of this present world--things no better, in reality, than Baal and Ashtaroth.

But, on the other hand, when the heart is thoroughly established in the truth and grace of G.o.d,--when we can say--as it is the privilege of each true believer to say--"I know _whom_ I have believed, and am persuaded that He is able to keep that which I have committed unto Him against that day," then, although all should turn aside from the public confession of Christ,--although we should find ourselves left without the help of a human countenance or the support of a human arm, we shall find "the foundation of G.o.d" as sure as ever, and the path of obedience as plain before us as though thousands were treading it with holy decision and energy.

We must never lose sight of the fact that it is the divine purpose that the professing church of G.o.d should learn deep and holy lessons from the history of Israel. "Whatsoever things were written aforetime were written for our learning, that we through patience and comfort of the Scriptures might have hope." Nor is it by any means necessary, in order to our thus learning from the Old-Testament scriptures, that we should occupy ourselves in searching out fanciful a.n.a.logies, curious theories, or far-fetched ill.u.s.trations. Many, alas! have tried these things, and instead of finding "comfort" in the Scriptures, they have been led away into empty and foolish conceits, if not into deadly errors.

But our business is with the living facts recorded on the page of inspired history. These are to be our study; from these we are to draw our great practical lessons. Take, for example, the weighty and admonitory fact now before us--a fact standing out in characters deep and broad on the page of Israel's history from Joshua to Isaiah--the fact of Israel's lamentable departure from that very truth which they were specially called to hold and confess--the truth of the unity of the G.o.dhead. The very first thing they did was to let go this grand and all-important truth, this key-stone of the arch, the foundation of the whole edifice, the very heart of their national existence, the living centre of their national polity. They gave it up, and turned back to the idolatry of their fathers on the other side of the flood, and of the heathen nations around them. They abandoned that most glorious and distinctive truth on the maintenance of which their very existence as a nation depended. Had they only held fast this truth, they would have been invincible; but in surrendering it, they surrendered all, and became much worse than the nations around them, inasmuch as they sinned against light and knowledge--sinned with their eyes open--sinned in the face of the most solemn warnings and earnest entreaties, and, we may add, in the face of the most vehement and oft-repeated promises and protestations of obedience.

Yes, reader, Israel gave up the worship of the one true and living G.o.d, Jehovah-Elohim, their covenant-G.o.d; not only their Creator, but their Redeemer--the One who had brought them up out of the land of Egypt, conducted them through the Red Sea, led them through the wilderness, brought them across the Jordan, and planted them in triumph in the inheritance which He had promised to Abraham their father--"a land flowing with milk and honey, which is the glory of all lands." They turned their backs upon Him, and gave themselves up to the worship of false G.o.ds; "they provoked Him to anger with their high places, and moved Him to jealousy with their graven images."

It seems perfectly wonderful that a people who had seen and known so much of the goodness and loving-kindness of G.o.d--His mighty acts, His faithfulness, His majesty, His glory, could ever bring themselves to bow down to the stock of a tree; but so it was. Their whole history, from the days of the calf at the foot of Mount Sinai, to the day in which Nebuchadnezzar reduced Jerusalem to ruins, is marked by an unconquerable spirit of idolatry. In vain did Jehovah, in His long-suffering mercy and abounding goodness, raise up deliverers for them, to lift them from beneath the terrible consequences of their sin and folly. Again and again, in His inexhaustable mercy and patience, He saved them from the hand of their enemies. He raised up an Othniel, an Ehud, a Barak, a Gideon, a Jephthah, a Samson--those instruments of His mercy and power--those witnesses of His deep and tender love and compa.s.sion toward His poor infatuated people. No sooner had each judge pa.s.sed off the scene than back the nation plunged into their besetting sin of idolatry.

So, also, in the days of the kings; it is the same melancholy, heart-rending story. True, there were bright spots here and there--some brilliant stars shining out through the deep gloom of the nation's history; we have a David, an Asa, a Jehoshaphat, a Hezekiah, a Josiah--refreshing and blessed exceptions to the dark and dismal rule. But even men like these failed to eradicate from the heart of the nation the pernicious root of idolatry. Even amid the unexampled splendors of Solomon's reign, that root sent forth its bitter shoots, in the monstrous form of high places to Ashtaroth, the G.o.ddess of the Zidonians; Milcom, the abomination of the Ammonites; and Chemosh, the abomination of Moab.

Reader, only think of this. Pause for a moment, and contemplate the astounding fact of the writer of the Canticles, Ecclesiastes, and Proverbs bowing at the shrine of Molech! Only conceive, the wisest, the wealthiest, and the most glorious of Israel's monarchs burning incense and offering sacrifices upon the altar of Chemosh!

Truly, there is something here for us to ponder. It was written for our learning. The reign of Solomon affords one of the most striking and impressive evidences of the fact which is just now engaging our attention, namely, Israel's complete and hopeless apostasy from the grand truth of the unity of the G.o.dhead--their unconquerable spirit of idolatry. The truth which they were specially called out to hold and confess was the very truth which they first of all and most persistently abandoned.

We shall not pursue the dark line of evidence further, neither shall we dwell upon the appalling picture of the nation's judgment in consequence of their idolatry. They are now in the condition of which the prophet Hosea speaks--"The children of Israel shall abide many days without a king, and without a prince, and without a sacrifice, and without an image, and without an ephod, and without teraphim."

"The unclean spirit of idolatry has gone out of them," during these "many days," to return, by and by, with "seven other spirits more wicked than himself"--the very perfection of spiritual wickedness. And then will come days of unparalleled tribulation upon that long misguided and deeply revolted people--"the time of Jacob's trouble."

But deliverance will come, blessed be G.o.d! Bright days are in store for the restored nation--"days of heaven upon earth"--as the same prophet Hosea tells us, "Afterward shall the children of Israel return, and seek the Lord their G.o.d, and David their king; and shall fear the Lord and His goodness in the latter days." All the promises of G.o.d to Abraham, Isaac, Jacob, and David shall be blessedly accomplished; all the brilliant predictions of the prophets, from Isaiah to Malachi, shall be gloriously fulfilled. Yes, both promises and prophecies shall be literally and gloriously made good to restored Israel, in the land of Canaan; for "the Scripture cannot be broken."

The long, dark, dreary night shall be followed by the brightest day that has ever shone upon this earth; the daughter of Zion shall bask in the bright and blessed beams of "the Sun of Righteousness;" and "the earth shall be filled with the knowledge of the Lord as the waters cover the sea."

It would indeed be a most delightful exercise to reproduce upon the pages of this volume those glowing pa.s.sages from the prophets which speak of Israel's future; but this we cannot attempt; it is not needful; and we have a duty to fulfill which, if not so pleasing to us or so refreshing to the reader, will, we earnestly hope, prove not less profitable.

The duty is this: to press upon the attention of the reader (and upon the attention of the whole Church of G.o.d) the practical application of that solemn fact in Israel's history on which we have dwelt at such length--the fact of their having so speedily and so completely given up the great truth set forth in Deuteronomy vi. 4, "Hear, O Israel; the Lord our G.o.d is one Lord."

We may perhaps be asked, What bearing can this fact have upon the Church of G.o.d? We believe it has a most solemn bearing; and further, we believe we should be guilty of a very culpable shirking of our duty to Christ and to His Church if we failed to point it out. We know that all the great facts of Israel's history are full of instruction, full of admonition, full of warning, for us. It is our business, our bounden duty, to see that we profit by them--to take heed that we study them aright.

Now, in contemplating the history of the Church of G.o.d as a public witness for Christ on the earth, we find that hardly had it been set up, in all the fullness of blessing and privilege which marked the opening of its career, ere it began to slip away from those very truths which it was specially responsible to maintain and confess.

Like Adam in the garden of Eden; like Noah in the restored earth; like Israel in Canaan; so the Church, as the responsible steward of the mysteries of G.o.d, was no sooner set in its place than it began to totter and fall. It almost immediately began to give up those grand truths which were characteristic of its very existence, and which were to mark off Christianity from all that had gone before. Even under the eyes of the apostles of our Lord and Saviour Jesus Christ, errors and evils had begun to work which sapped the very foundations of the Church's testimony.

Are we asked for proofs? Alas! we have them in melancholy abundance.

Hear the words of that blessed apostle who shed more tears and heaved more sighs over the ruins of the Church than any man that ever lived.

"I marvel," he says, and well he might, "that ye are _so soon_ removed from Him that called you into the grace of Christ, unto another gospel: which is not another." "O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?"

"Howbeit then, when ye knew not G.o.d, ye did service to them which by nature are no G.o.ds. But now, after that ye have known G.o.d, or rather are known of G.o.d, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? Ye observe days and months and times and years;" Christian festivals, so called, very imposing and gratifying to religious nature; but, in the judgment of the apostle, the judgment of the Holy Ghost, it was simply giving up Christianity and going back to the worship of idols. "I am afraid of you"--and no wonder, when they could thus so speedily turn away from the grand characteristic truths of a heavenly Christianity, and occupy themselves with superst.i.tious observances. "I am afraid of you, lest I have bestowed upon you labor in vain." "Ye did run well; who did hinder you, that ye should not obey the truth? This persuasion cometh not of Him that calleth you. A little leaven leaveneth the whole lump."

And all this in the apostle's own day. The departure was even more rapid than in Israel's case; for they served the Lord all the days of Joshua, and all the days of the elders that outlived Joshua; but in the Church's sad and humiliating history, the enemy succeeded almost immediately in introducing leaven into the meal, tares among the wheat. Ere the apostles themselves had left the scene, seed was sown which has been bearing its pernicious fruit ever since, and shall continue to bear till angelic reapers clear the field.

But we must give further proof from Scripture. Let us hearken to the same inspired witness, near the close of his ministry, pouring out his heart to his beloved son Timothy, in accents at once pathetic and solemn. "This thou knowest, that all they which are in Asia be turned away from me." Again, "Preach the Word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.

For the time will come when they will not endure sound doctrine; but after their own l.u.s.ts shall they heap to themselves teachers, having itching ears; and _they shall turn away their ears from the truth_, and shall be turned unto fables."

Here is the testimony of the man who, as a wise master-builder, had laid the foundation of the Church. And what was his own personal experience? He was, like his blessed Master, left alone, deserted by those who had once gathered around him in the freshness, bloom, and ardor of early days. His large loving heart was broken by Judaizing teachers, who sought to overturn the very foundations of Christianity, and to overthrow the faith of G.o.d's elect. He wept over the ways of many who, while they made a profession, were nevertheless "the enemies of the cross of Christ."

In a word, the apostle Paul, as he looked forth from his prison at Rome, saw the hopeless wreck and ruin of the professing body. He saw that it would happen to that body as it had happened to the ship in which he had made his last voyage--a voyage strikingly significant and ill.u.s.trative of the Church's sad history in this world.

But here let us just remind the reader that we are dealing now only with the question of the Church as a responsible witness for Christ on the earth. This must be distinctly seen, else we shall greatly err in our thoughts on the subject. We must accurately distinguish between the Church as the body of Christ, and as His light-bearer or witness in the world. In the former character, failure is impossible; in the latter, the ruin is complete and hopeless.

The Church as the body of Christ, united to her living and glorified Head in the heavens, by the presence and indwelling of the Holy Ghost, can never, by any possibility, fail--never be smashed to pieces, like Paul's ship, by the storms and billows of this hostile world. It is as safe as Christ Himself. The Head and the body are one--indissolubly one. No power of earth or h.e.l.l--men or devils can ever touch the feeblest and most obscure member of that blessed body. All stand before G.o.d, all are under His gracious eye, in the fullness, beauty, and acceptability of Christ Himself. As is the Head, so are the members--all the members together--each member in particular. All stand in the full eternal results of Christ's finished work on the cross. There is, there can be, no question of responsibility here. The Head made Himself responsible for the members. He perfectly met every claim, and discharged every liability. Nothing remains but love--love, deep as the heart of Christ, perfect as His work, unchanging as His throne. Every question that could possibly be raised against any one or all of the members of the Church of G.o.d was raised, gone into, and definitively settled, between G.o.d and His Christ, on the cross. All the sins, all the iniquities, all the transgressions, all the guilt, of each member in particular, and all the members together--yes, all, in the fullest and most absolute way, was laid on Christ and borne by Him. G.o.d, in His inflexible justice, in His infinite holiness, in His eternal righteousness, dealt with every thing that could ever, in any possible manner, stand in the way of the full salvation, perfect blessedness, and everlasting glory of every one of the members of the body of Christ--the a.s.sembly of G.o.d. Every member of the body is permeated by the life of the Head; every stone in the building is animated by the life of the Chief Corner-Stone. All are bound together in the power of a bond which can never--no, never be dissolved.

And furthermore, let it be distinctly understood that the unity of the body of Christ is absolutely indissoluble. This is a cardinal point which must be tenaciously held and faithfully confessed. But obviously it cannot be held and confessed unless it is understood and believed; and, judging from the expressions which one sometimes hears in speaking on the subject, it is very questionable indeed if people so expressing themselves have ever grasped in a divine way the glorious truth of the unity of the body of Christ--a unity maintained on earth by the indwelling of the Holy Ghost.

Thus, for example, we sometimes hear people speak of "rending the body of Christ." It is a complete mistake. Such a thing is utterly impossible. The Reformers were accused of rending the body of Christ when they turned their backs upon the Romish system. What a gross misconception! It simply amounted to the monstrous a.s.sumption that a vast ma.s.s of moral evil, doctrinal error, ecclesiastical corruption, and debasing superst.i.tion was to be owned as the body of Christ! How could any one with the New Testament in his hand regard the so-called church of Rome, with its numberless and nameless abominations, as the body of Christ? How could any one possessing the very faintest idea of the true Church of G.o.d ever think of bestowing that t.i.tle upon the darkest ma.s.s of wickedness, the greatest masterpiece of Satan the world has ever beheld?