Notes on the Book of Deuteronomy Volume Ii Part 16

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 G.o.d 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 G.o.d. If men imagine that because G.o.d 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 G.o.d!"[19] G.o.d will most a.s.suredly 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 ?p?t??a, 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 G.o.d 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 G.o.d" 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 unG.o.dly."

There is peculiar sweetness in the expression, "_Thou shalt prepare thee a way_." How like our own ever-gracious G.o.d--"the G.o.d and Father of our Lord Jesus Christ"! and yet it was the same G.o.d 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 G.o.d."

"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 a.s.surance that a gracious G.o.d had thought of him, and found a refuge for him, where he might be as safe as the hand of G.o.d 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 G.o.d. 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 G.o.d told him so. The _grace_ of G.o.d had made him _safe_, and the _Word_ of G.o.d 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-G.o.d, pledged His Word for it? has He not said that "fleeing thither he may live"? Yes, thank G.o.d, 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, G.o.d, 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-G.o.d 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 G.o.d apply to his heart the simple ill.u.s.tration 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 G.o.d, 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 G.o.d's ways with man.

Man's true blessing and G.o.d'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 G.o.d 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 G.o.d, 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 G.o.d 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 G.o.d 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? G.o.d 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 G.o.d. If a willful murderer presumed to avail himself of G.o.d'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 G.o.d in Israel of old, and such will it be in a day that is rapidly approaching. Just now, G.o.d 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 G.o.d'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 h.e.l.l![20]

[20] For other points presented in the cities of refuge we must refer the reader to "Notes on the Book of Numbers," chapter x.x.xv.

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 G.o.d'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 G.o.d giveth thee to possess it."

This pa.s.sage, taken in its plain import and primary application, is full of sweetness, as presenting the loving heart of our G.o.d, and showing us how marvelously He entered into all the circ.u.mstances 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 a.s.signed 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 G.o.d 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 a.s.signed him by the G.o.d 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 G.o.d, 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.

a.s.suredly there are, and G.o.d 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 G.o.d 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 G.o.d; 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 G.o.d, 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 G.o.d, 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 G.o.d 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 G.o.d, 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 G.o.d 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 G.o.d 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 G.o.d; 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 G.o.d 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 G.o.d 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 G.o.d of Abraham, Isaac, and Jacob to fight against His enemies, as it is with the character of the G.o.d and Father of our Lord Jesus Christ to forgive them. And inasmuch as it is the revealed character of G.o.d 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 quant.i.ty of misunderstanding, and save a vast amount of unintelligent discussion. No doubt it is thoroughly wrong for the Church of G.o.d 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 G.o.d, 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 G.o.d 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 G.o.d'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 G.o.d, 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 pa.s.s 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 a.s.suredly 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 G.o.d 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 G.o.d'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 a.s.sured 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 G.o.d 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 G.o.d,--his ministry a stream of most precious consolation flowing from the loving heart of the G.o.d 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 a.s.sures 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 G.o.d of the armies of Israel.