Notes on the Book of Deuteronomy Volume Ii Part 17

But then the _officer_ had to be heard as well as the _priest_.--"And the officers shall speak unto the people, saying, What man is there that hath built a new house and hath not dedicated it? let him go and return to his house, lest he die in the battle, and another man dedicate it. And what man is he that hath planted a vineyard and hath not yet eaten of it? let him also go and return unto his house, lest he die in the battle, and another man eat of it. And what man is there that hath betrothed a wife and hath not taken her? let him go and return unto his house, lest he die in the battle, and another man take her. And the officers shall speak further unto the people, and they shall say, What man is there that is fearful and fainthearted? let him go and return unto his house, lest his brethren's heart faint as well as his heart. And it shall be that when the officers have made an end of speaking unto the people, that they shall make captains of the armies to lead the people." (Ver. 5-9.)

Thus we learn that there were two things absolutely essential to all who would fight the Lord's battles, namely, a heart thoroughly disentangled from the things of nature and of earth, and a bold unclouded confidence in G.o.d. "No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier." There is a very material difference between being _engaged_ in the affairs of this life and being _entangled_ by them. A man might have had a house, a vineyard, and a wife and yet have been fit for the battle. These things were not, in themselves, a hindrance; but it was having them under such conditions as rendered them an entanglement that unfitted a man for the conflict.

It is well to bear this in mind. We, as Christians, are called to carry on a constant spiritual warfare. We have to fight for every inch of heavenly ground. What the Canaanites were to Israel, the wicked spirits in the heavenlies are to us. We are not called to fight for eternal life; we have gotten that as G.o.d's free gift before we begin. We are not called to fight for salvation; we are saved before we enter upon the conflict. It is most needful to know what it is that we have to fight for, and whom we are to fight with. The object for which we fight is, to make good, maintain, and carry out practically our heavenly position and character in the midst of the scenes and circ.u.mstances of ordinary human life from day to day. And then as to our spiritual foes, they are wicked spirits, who, during this present time, are permitted to occupy the heavenlies. "We wrestle not against flesh and blood, [as Israel had to do in Canaan,] but against princ.i.p.alities, against powers, against the world-rulers [??s????t??a?] of this darkness, against wicked spirits in the heavenlies."

Now, the question is, what do we want in carrying on such a conflict as this? Must we abandon our lawful earthly callings? must we detach ourselves from those relationships founded on nature and sanctioned of G.o.d? Is it needful to become an ascetic, a mystic, or a monk in order to carry on the spiritual warfare to which we are called? By no means; indeed, for a Christian to do any one of these things would, in itself, be a proof that he had completely mistaken his calling, or that he had, at the very outset, fallen in the battle. We are imperatively called upon to work with our hands the thing which is good, that we may have to give to him that needeth. And not only so, but we have the most ample guidance, in the pages of the New Testament, as to how we are to carry ourselves in the varied natural relationships which G.o.d Himself has established, and to which He has affixed the seal of His approval. Hence it is perfectly plain that earthly callings and natural relationships are, in themselves, no hindrance to our waging a successful spiritual warfare.

What, then, is needed by the Christian warrior? A heart thoroughly _disentangled_ from things earthly and natural, and an unclouded confidence in G.o.d. But how are these things to be maintained? Hear the divine reply: "Wherefore take unto you the whole armor of G.o.d, that ye may be able to withstand in _the evil day_,"--that is, the whole time from the cross to the coming of Christ,--"and having done all, to stand. Stand, therefore; having your loins girt about with _truth_, and having on the breastplate of _righteousness_, and your feet shod with the preparation of the gospel of _peace_; above all, taking the shield of _faith_, wherewith ye shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the Word of G.o.d. Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints." (Eph. vi.)

Reader, mark the qualification of a Christian warrior as here set forth by the Holy Ghost. It is not the question of a house, a vineyard, or a wife, but of having the inward man governed by "truth,"

the outward conduct characterized by real practical "righteousness,"

the moral habits and ways marked by the sweet "peace" of the gospel, the whole man covered by the impenetrable shield of "faith," the seat of the understanding guarded by the full a.s.surance of "salvation," and the heart continually sustained and strengthened by persevering prayer and supplication, and led forth in earnest intercession for all saints, and specially for the Lord's beloved workmen and their blessed work. This is the way in which the spiritual Israel of G.o.d are to be furnished for the warfare which they are called to wage with wicked spirits in the heavenlies. May the Lord, in His infinite goodness, make all these things very real in our souls' experience, and in our practical career from day to day.

The close of our chapter contains the principles which were to govern Israel in their warfare. They were most carefully to discriminate between the cities which were very far off from them and those that pertained to the seven judged nations. To the former, they were, in the first place, to make overtures of peace; with the latter, on the contrary, they were to make no terms whatever. "When thou comest nigh unto a city _to fight against it_, then _proclaim peace_ unto it"--a marvelous method of fighting!--"And it shall be, if it make thee answer of peace, and open unto thee, then it shall be that all the people that is found therein shall be tributaries unto thee, and they shall serve thee. And if it will make no peace with thee, but will make war against thee, then thou shalt besiege it; and when the Lord thy G.o.d hath delivered it into thine hands, thou shalt smite every male thereof"--as expressing the positive energy of evil--"with the edge of the sword. But the women, and the little ones, and the cattle, and all that is in the city, even all the spoil thereof"--all that was capable of being turned to account in the service of G.o.d and of His people--"thou shalt take unto thyself; and thou shalt eat the spoil of thine enemies, which the Lord thy G.o.d hath given thee. Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations."

Indiscriminate slaughter and wholesale destruction formed no part of Israel's business. If any cities were disposed to accept the proffered terms of peace, they were to have the privilege of becoming tributaries to the people of G.o.d; and in reference to those cities which would make no peace, all within their walls which could be made use of was to be reserved.

There are things in nature and things of earth which are capable of being used for G.o.d--they are sanctified by the Word of G.o.d and prayer.

We are told to make to ourselves friends of the mammon of unrighteousness, that when we fail, they may receive us into everlasting habitations; which simply means that if this world's riches come into the Christian's hands, he should diligently and faithfully use them in the service of Christ; he should freely distribute them to the poor, and to all the Lord's needy workmen; in short, he should make them available, in every right and prudent way, for the furtherance of the Lord's work in every department. In this way, the very riches which else might crumble into dust in their hands, or prove to be as rust on their souls, shall produce precious fruit that shall serve to minister an abundant entrance into the everlasting kingdom of our Lord and Saviour Jesus Christ.

Many seem to find considerable difficulty in Luke xvi. 9, but its teaching is as clear and forcible as it is practically important. We find very similar instruction in 1 Timothy vi.--"Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living G.o.d, who giveth us richly all things to enjoy; that they do good, that they be rich in good works, _ready to distribute_, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life."[21] There is not a fraction which we spend directly and simply for Christ which will not be before us by and by.

The thought of this, though it should not by any means be a motive-spring, may well encourage us to devote all we have and all we are to the service of our blessed Lord and Saviour Jesus Christ.

[21] It may interest the reader to know that the four leading authorities agree in reading ??t?? instead of a??????

in 1 Timothy vi. 19. Thus the pa.s.sage would be, "That they may lay hold on life in earnest," or in reality. The only real life is, to live for Christ--to live in the light of eternity--to use all we possess for the promotion of G.o.d's glory and with an eye to the everlasting mansions. This, and only this, is life in earnest.

Such is the plain teaching of Luke xvi. and 1 Timothy vi; let us see that we understand it. The expression, "That they may receive you into everlasting habitations" simply means that what is spent for Christ will be rewarded in the day that is coming. Even a cup of cold water given in His precious name shall have its sure reward in His everlasting kingdom. Oh, to spend and be spent for Him!

But we must close this section by quoting the few last lines of our chapter, in which we have a very beautiful ill.u.s.tration of the way in which our G.o.d looks after the smallest matters, and His gracious care that nothing should be lost or injured. "When thou shalt besiege a city a long time, in making war against it to take it, thou shalt not destroy the trees thereof, by forcing an ax against them; for thou mayest eat of them, and thou shalt not cut them down (for the tree of the field is man's life) to employ them in the siege; only the trees which thou knowest that they be not trees for meat, thou shalt destroy and cut them down; and thou shalt build bulwarks against the city that maketh war with thee, until it be subdued." (Ver. 19, 20.)

"Let nothing be lost," is the Master's own word to us--a word which should ever be kept in remembrance. "Every creature of G.o.d is good, and nothing to be refused." We should carefully guard against all reckless waste of aught that can be made available for human use.

Those who occupy the place of domestic servants should give their special attention to this matter. It is painful, at times, to witness the sinful waste of human food. Many a thing is flung out as offal which might supply a welcome meal for a needy family. If a Christian servant should read these lines, we would earnestly entreat him or her to weigh this subject in the divine presence, and never to practice or sanction the waste of the smallest atom that is capable of being turned to account for human use. We may depend upon it that to waste any creature of G.o.d is displeasing in His sight. Let us remember that His eye is upon us; and may it be our earnest desire to be agreeable to Him in all our ways.

CHAPTER XXI.

"If one be found slain in the land which the Lord thy G.o.d giveth thee to possess it, lying in the field, and it be not known who hath slain him; then thy _elders_ and thy _judges_"--the guardians of the claims of truth and righteousness--"shall come forth, and they shall measure unto the cities that are round about him that is slain; and it shall be, that the city which is next unto the slain man, even the elders of that city shall take a heifer, which hath not been wrought with, and hath not drawn in the yoke; and the elders of that city shall bring down the heifer unto _a rough valley_ which is neither eared nor sown, and shall strike off the heifer's neck there in the valley. And _the priests the sons of Levi_"--exponents of grace and mercy--"shall come near; for them the Lord thy G.o.d hath chosen to _minister_ unto Him, and _to bless_ in the name of the Lord, and by their word shall every controversy and every stroke be tried;"--blessed, comforting fact!--"and all the elders of that city that are next unto the slain man shall wash their hands over the heifer that is beheaded in the valley; and they shall answer and say, Our hands have not shed this blood, neither have our eyes seen it. Be merciful, O Lord, unto Thy people Israel, whom Thou hast redeemed, and lay not innocent blood to Thy people of Israel's charge. And the blood shall be forgiven them.

So shalt thou put away the guilt of innocent blood from among you, when thou shalt do that which is right in the sight of the Lord."

(Ver. 1-9.)

A very suggestive and interesting pa.s.sage of holy Scripture now lies open before us, and claims our attention. A sin is committed--a man is found slain in the land, but no one knows aught about it; no one can tell whether it is murder or manslaughter, or who committed the deed.

It lies entirely beyond the range of human knowledge; and yet there it is--an undeniable fact. Sin has been committed, and it lies as a stain on the Lord's land, and man is wholly incompetent to deal with it.

What, then, is to be done? The glory of G.o.d and the purity of His land must be maintained. He knows all about it, and He alone can deal with it; and truly His mode of dealing with it is full of most precious teaching.

First of all, the elders and judges appear on the scene. The claims of truth and righteousness must be duly attended to; justice and judgment must be perfectly maintained. This is a great cardinal truth, running all through the Word of G.o.d. _Sin_ must be judged ere _sins_ can be forgiven or the sinner justified. Ere mercy's heavenly voice can be heard, justice must be perfectly satisfied, the throne of G.o.d vindicated, and His name glorified. Grace must reign through righteousness. Blessed be G.o.d that it is so! What a glorious truth for all who have taken their true place as sinners! G.o.d has been glorified as to the question of sin, and therefore He can, in perfect righteousness, pardon and justify the sinner.

But we must confine ourselves simply to the interpretation of the pa.s.sage before us, and in so doing, we shall find in it a very wonderful onlook into Israel's future. True, the great foundation-truth of atonement is presented, but it is with special reference to Israel.

The death of Christ is here seen in its two grand aspects, namely, as the expression of man's guilt, and the display of G.o.d's grace. The former, we have in the man found slain in the field; the latter, in the heifer slain in the rough valley. The elders and the judges find out the city nearest to the slain man, and nothing can avail for that city save the blood of a spotless victim--the blood of the One who was slain at the guilty city of Jerusalem.

The reader will note with much interest that the moment the claims of justice were met by the death of the victim, a new element is introduced into the scene. "The priests the sons of Levi shall come near." This is grace acting on the blessed ground of righteousness.

The priests are the channels of grace, as the judges are the guardians of righteousness. How perfect, how beautiful, is Scripture, in every page, every paragraph, every sentence! It was not until the blood was shed that the ministers of grace could present themselves. The heifer beheaded in the valley changed the aspect of things completely. "The priests the sons of Levi shall come near; for them the Lord thy G.o.d hath chosen to minister unto Him, and to bless in the name of the Lord; and _by their word_"--blessed fact for Israel! blessed fact for every true believer!--"shall _every controversy_ and _every stroke be tried_." All is to be settled on the glorious and eternal principle of grace reigning through righteousness.

Thus it is that G.o.d will deal with Israel by and by. We must not attempt to interfere with the primary application of all those striking inst.i.tutions which come under our notice in this profound and marvelous book of Deuteronomy. No doubt there are lessons for us--precious lessons, but we may rest perfectly a.s.sured that the true way in which to understand and appreciate those lessons is to see their true and proper bearing. For instance, how precious, how full of consolation, the fact that it is by the word of the minister of grace that every controversy and every stroke is to be tried for repentant Israel by and by, and for every repentant soul now! Do we lose aught of the deep blessedness of this by seeing and owning the proper application of the scripture? a.s.suredly not. So far from this, the true secret of profiting by any special pa.s.sage of the Word of G.o.d is to understand its true scope and bearing.

"And all the elders of that city that are next unto the slain man shall wash their hands over the heifer that is beheaded in the valley."[22] "I will wash my hands in innocency, and so will I compa.s.s Thine altar." The true place to wash the hands is where the blood of atonement has forever expiated our guilt. "And they shall answer and say, Our hands have not shed this blood, neither have our eyes seen it. Be merciful, O Lord, unto Thy people Israel, whom Thou hast redeemed, and lay not innocent blood unto Thy people of Israel's charge. And the blood shall be forgiven them."

[22] How full of suggestive power is the figure of "the _rough valley_"! How aptly it sets forth what this world at large, and the land of Israel in particular, was to our blessed Lord and Saviour!

Truly it was a rough place to Him, a place of humiliation, a dry and thirsty land, a place that had never been eared or sown. But, all homage to His Name! by His death in this rough valley, He has procured for this earth and for the land of Israel a rich harvest of blessing, which shall be reaped throughout the millennial age, to the full praise of redeeming love. And even now, He, from the throne of heaven's majesty, and we, in spirit with Him, can look back to that rough valley as the place where the blessed work was done which forms the imperishable foundation of G.o.d's glory, the Church's blessing, Israel's full restoration, the joy of countless nations, and the glorious deliverance of this groaning creation.

"Father, forgive them, for they know not what they do." "Unto you first, G.o.d having raised up His Son Jesus, sent Him to bless you, by turning away every one of you from his iniquities." Thus all Israel shall be saved and blessed by and by, according to the eternal counsels of G.o.d, and in pursuance of His promise and oath to Abraham, ratified and eternally established by the precious blood of Christ, to whom be all homage and praise, world without end!

Verses 10-17 bear in a very special way upon Israel's relationship to Jehovah. We shall not dwell upon it here. The reader will find numerous references to this subject throughout the pages of the prophets, in which the Holy Ghost makes the most touching appeals to the conscience of the nation--appeals grounded on the marvelous fact of the relationship into which He had brought them to Himself, but in which they had so signally and grievously failed. Israel has proved an unfaithful wife, and, in consequence thereof, has been set aside; but the time will come when this long-rejected but never-forgotten people shall not only be reinstated, but brought into a condition of blessedness, privilege, and glory beyond any thing ever known in the past.

This must never, for a moment, be lost sight of or interfered with. It runs like a brilliant golden line through the prophetic scriptures, from Isaiah to Malachi, and the lovely theme is resumed and carried on in the New Testament. Take the following glowing pa.s.sage, which is only one of a hundred: "For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory; and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy G.o.d. Thou shalt no more be termed Forsaken, neither shall thy land any more be termed Desolate; but thou shalt be called Hephzi-bah [My delight is in her], and thy land Beulah [married]; for the Lord delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee; and as the bridegroom rejoiceth over the bride, so shall thy G.o.d rejoice over thee. I have set watchmen upon thy walls, O Jerusalem, which shall never hold their peace day nor night: ye that make mention of the Lord, keep not silence, and give Him no rest, till He establish, and till He make Jerusalem a praise in the earth. The Lord hath sworn by His right hand, and by the arm of His strength"--let men beware how they meddle with this!--"Surely I will no more give thy corn to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast labored; but they that have gathered it shall eat it and praise the Lord, and they that have brought it together shall drink it in the courts of My holiness.... Behold, the Lord hath proclaimed unto the end of the world, 'Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, His reward is with Him, and His work before Him. And they shall call them, The holy people, The redeemed of the Lord; and thou shalt be called, Sought out, A city not forsaken.'"

(Is. lxii.)

To attempt to alienate this sublime and glorious pa.s.sage from its proper object, and apply it to the Christian Church, either on earth or in heaven, is to do positive violence to the Word of G.o.d, and introduce a system of interpretation utterly destructive of the integrity of holy Scripture. The pa.s.sage which we have just transcribed, with intense spiritual delight, applies only to the literal Zion, the literal Jerusalem, the literal land of Israel. Let the reader see that he thoroughly seizes and faithfully holds fast this fact.

As to the Church, her position on earth is that of an espoused virgin, not of a married wife. Her marriage will take place in heaven. (Rev.

xix. 7, 8.) To apply to her such pa.s.sages as the above is to falsify her position entirely, and deny the plainest statements of Scripture as to her calling, her portion, and her hope, which are purely heavenly.

Verses 18-21 of our chapter record the case of "a stubborn and rebellious son." Here again we have Israel viewed from another stand-point. It is the apostate generation, for which there is no forgiveness. "If a man have a stubborn and rebellious son, which will not obey the voice of his father, or the voice of his mother, and that when they have chastened him will not hearken unto them; then shall his father and his mother lay hold on him and bring him out unto the elders of his city, and unto the gate of his place; and they shall say unto the elders of his city, This our son is stubborn and rebellious; he will not obey our voice; he is a glutton and a drunkard. And all the men of his city shall stone him with stones, that he die; so shalt thou put evil away from among you; and all Israel shall hear and fear."

The reader may with much interest contrast the solemn action of law and government in the case of the rebellious son, with the lovely and familiar parable of the prodigal son in Luke xv. Our s.p.a.ce does not admit of our dwelling upon it here, much as we should delight to do so. It is marvelous to think that it is the same G.o.d who speaks and acts in Deuteronomy xxi. and in Luke xv; but oh, how different the action! how different the style! Under the law, the father is called upon to lay hold of his son and bring him forth to be stoned; under grace, the father runs to meet the returning son, falls on his neck and kisses him; clothes him in the best robe, puts a ring on his hand, and shoes on his feet, has the fatted calf killed for him, seats him at the table with himself, and makes the house ring with the joy that fills his own heart at getting back the poor wandering spendthrift.

Striking contrast! In Deuteronomy xxi, we see _the hand of G.o.d_, in righteous government, executing judgment upon the rebellious; in Luke xv, we see _the heart of G.o.d_ pouring itself out, in soul-subduing tenderness, upon the poor repentant one, giving him the sweet a.s.surance that it is His own deep joy to get back His lost one. The persistent rebel meets the stone of judgment; the returning penitent meets the kiss of love.

But we must close this section by calling the reader's attention to the last verse of our chapter. It is referred to in a very remarkable way by the inspired apostle in the third chapter of Galatians. "Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written, 'Cursed is every one that hangeth on a tree.'"

This reference is full of interest and value, not only because it presents to us the precious grace of our Lord and Saviour Jesus Christ, in making Himself a curse for us, in order that the blessing of Abraham might come on us poor sinners of the Gentiles, but also because it furnishes a very striking ill.u.s.tration of the way in which the Holy Spirit puts His seal upon the writings of Moses in general, and upon Deuteronomy xxi. in particular. All Scripture hangs together so perfectly that if one part be touched, you mar the integrity of the whole. The same Spirit breathes in the writings of Moses, in the pages of the prophets, in the four evangelists, in the Acts, in the apostolic epistles, general and particular, and in that most profound and precious section which closes the divine volume. We deem it our sacred duty--as it is most a.s.suredly our high privilege--to press this weighty fact upon all with whom we come in contact; and we would very earnestly entreat the reader to give it his earnest attention, to hold it fast, and bear a steady testimony to it, in this day of carnal laxity, cold indifference, and positive hostility.

CHAPTERS XXII.-XXV.

The portion of our book on which we now enter, though not calling for elaborate exposition, yet teaches us two very important practical lessons. In the first place, many of the inst.i.tutions and ordinances here set forth prove and ill.u.s.trate, in a most striking way, the terrible depravity of the human heart. They show us, with unmistakable distinctness, what man is capable of doing if left to himself. We must ever remember, as we read some of the paragraphs of this section of Deuteronomy, that G.o.d the Holy Ghost has indited them. We, in our fancied wisdom, may feel disposed to ask why such pa.s.sages were ever penned. Can it be possible that they are actually inspired by the Holy Ghost? and of what possible value can they be to us? If they were written for our learning, then what are we to learn from them?

Our reply to all these questions is at once simple and direct; and it is this: The very pa.s.sages which we might least expect to find on the page of inspiration teach us, in their own peculiar way, the moral material of which we are made, and the moral depths into which we are capable of plunging. And is not this of great moment? Is it not well to have a faithful mirror held up before our eyes, in which we may see every moral trait, feature, and lineament perfectly reflected?

Unquestionably. We hear a great deal about the dignity of human nature, and very many find it exceedingly hard to admit that they are really capable of committing some of the sins prohibited in the section before us, and in other portions of the divine volume; but we may rest a.s.sured that when G.o.d commands us not to commit this or that particular sin, we are verily capable of committing it. This is beyond all question. Divine wisdom would never erect a dam if there was not a current to be resisted. There would be no necessity to tell an angel not to steal; but man has theft in his nature, and hence the command applies to him. And just so in reference to every other prohibited thing; the prohibition proves the tendency--proves it beyond all question. We must either admit this or imply the positive blasphemy that G.o.d has spoken in vain.

But then, it may be said, and is said by many, that while some very terrible samples of fallen humanity are capable of committing some of the abominable sins prohibited in Scripture, yet all are not so. This is a most thorough mistake. Hear what the Holy Ghost says in the seventeenth chapter of the prophet Jeremiah. "_The heart_ is deceitful above all things, and desperately wicked." Whose heart is he speaking of? Is it the heart of some atrocious criminal, or of some untutored savage? Nay; it is the human heart--the heart of the writer and of the reader of these lines.