How wonderful was all this! What a turning of the tables upon them!

How exceedingly small they must have felt, in view of all these wonderful facts! Surely, as they reviewed all these things, they might well see the utter folly of the words, "For my righteousness the Lord hath brought me in to possess this land." How could the makers of a molten image use such language! Ought they not rather to see and feel and own themselves to be no better than the nations that were about to be driven out from before them? For what had made them to differ? The sovereign mercy and electing love of their covenant-G.o.d. And to what did they owe their deliverance out of Egypt, their sustenance in the wilderness, and their entrance into the land? Simply to the eternal stability of the covenant made with their fathers, "a covenant ordered in all things and sure," a covenant ratified and established by the blood of the Lamb, in virtue of which all Israel shall yet be saved and blessed in their own land.

But we must now quote for the reader the splendid paragraph with which our chapter closes--a paragraph eminently fitted to open Israel's eyes to the utter folly of all their thoughts respecting Moses, their thoughts respecting themselves, and their thoughts respecting that blessed One who had so marvelously borne with all their dark unbelief and daring rebellion.

"Thus I fell down before the Lord forty days and forty nights, as I fell down at the first; because the Lord had said He would destroy you. I prayed therefore unto the Lord, and said, 'O Lord G.o.d, destroy not _Thy people_ and _Thine inheritance_, which Thou hast redeemed through Thy greatness, which Thou hast brought forth out of Egypt with a mighty hand. Remember thy servants, Abraham, Isaac, and Jacob; _look not unto the stubbornness of this people, nor to their wickedness, nor to their sin_; lest the land whence thou broughtest us out say, Because the Lord was not able to bring them into the land which He promised them, and because He hated them, He hath brought them out to slay them in the wilderness. _Yet they are Thy people, and Thine inheritance_, which Thou broughtest out by Thy mighty power, and by Thy stretched-out arm.'"

What marvelous words are these to be addressed by a human being to the living G.o.d! What powerful pleadings for Israel! what self-renunciation!

Moses refuses the offered dignity of being the founder of a greater and mightier nation than Israel. He only desires that Jehovah should be glorified, and Israel pardoned, blessed, and brought into the promised land. He could not endure the thought of any reproach being brought upon that glorious Name so dear to his heart, neither could he bear to witness Israel's destruction. These were the two things he dreaded; and as to his own exaltation, it was just the thing about which he cared nothing at all. This beloved and honored servant cared _only_ for the glory of G.o.d and the salvation of His people; and as to himself, his hopes, his interests, his all, he could rest, with perfect composure, in the a.s.surance that his individual blessing and the divine glory were bound together by a link which could never be snapped.

And, oh, how grateful must all this have been to the heart of G.o.d! How refreshing to His spirit were those earnest, loving pleadings of His servant! How much more in harmony with His mind than the intercession of Elias against Israel hundreds of years afterward! How they remind us of the blessed ministry of our great High-Priest, who ever liveth to make intercession for His people, and whose active intervention on our behalf never ceases for a single moment!

And then how very touching and beautiful to mark the way in which Moses insists upon the fact that the people were Jehovah's inheritance, and that He had brought them up out of Egypt. The Lord had said, "_Thy_ people which _thou_ hast brought forth out of Egypt;"

but Moses says, "They are _Thy_ people, and _Thine_ inheritance, which _Thou_ broughtest out." This is perfectly exquisite. Indeed this whole scene is full of profound interest.

CHAPTER X

"At that time the Lord said unto me, 'Hew thee two tables of stone like unto the first, and come up unto Me into the mount, and make thee an ark of wood; and I will write on the tables the words that were in the first tables which thou brakest, and thou shalt put them in the ark.' And I made an ark of s.h.i.ttim wood, and hewed two tables of stone like unto the first, and went up into the mount, having the two tables in mine hand. And He wrote on the tables, according to the first writing, the ten commandments, which the Lord spake unto you in the mount out of the midst of the fire, in the day of the a.s.sembly; and the Lord gave them unto me. And I turned myself and came down from the mount, and put the tables in the ark which I had made; and there they be, as the Lord commanded me." (Ver. 1-5.)

The beloved and revered servant of G.o.d seemed never to weary of rehearsing in the ears of the people the interesting, momentous, and significant sentences of the past. To him they were ever fresh, ever precious. His heart delighted in them. They could never lose their charm in his eyes; he found in them an exhaustless treasury for his own heart, and a mighty moral lever wherewith to move the heart of Israel.

We are constantly reminded, in these powerful and deeply affecting addresses, of the inspired apostle's words to his beloved Philippians--"To write the same things to you, to me is not grievous, but for you it is safe." The poor, restless, fickle, vagrant heart might long for some new theme; but the faithful apostle found his deep and unfailing delight in unfolding and dwelling upon those precious subjects which cl.u.s.tered, in rich luxuriance, around the Person and the cross of his adorable Lord and Saviour Jesus Christ. He had found in Christ all he needed for time and eternity. The glory of His Person had completely eclipsed all the glories of earth and of nature. He could say, "What things were _gain to me_, those I counted _loss for Christ_. Yea, doubtless, and I count all things but loss, for the excellency of the knowledge of Christ Jesus my Lord; for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ." (Phil. iii. 7, 8.)

This is the language of a true Christian, of one who had found a perfectly absorbing and commanding object in Christ. What could the world offer to such an one? what could it do for him? Did he want its riches, its honors, its distinctions, its pleasures? He counted them all as dung. How was this? Because he had found Christ; he had seen an object in Him which so riveted his heart that to win Him and know more of Him and be found in Him was the one ruling desire of his soul. If any one had talked to Paul about something new, what would have been his answer? If any one had suggested to him the thought of getting on in the world or of seeking to make money, what would have been his reply? Simply this: I have found my ALL in Christ; I want no more. I have found in Him "_unsearchable_ riches"--"_durable_ riches and righteousness." In Him are hid _all_ the treasures of wisdom and knowledge. What do I want of this world's riches, its wisdom, or its learning? These things all pa.s.s away like the vapors of the morning; and even while they last, are wholly inadequate to satisfy the desires and aspirations of an immortal spirit. Christ is an eternal object, heaven's centre, the delight of the heart of G.o.d; He shall satisfy me throughout the countless ages of that bright eternity which is before me; and surely, if He can satisfy me forever, He can satisfy me now.

Shall I turn to the wretched rubbish of this world--its pursuits, its pleasures, its amus.e.m.e.nts, its theatres, its concerts, its riches, or its honors to supplement my portion in Christ? G.o.d forbid! All such things would be simply an intolerable nuisance to me. Christ is my all and in all, now and forever.

Such, we may well believe, would have been the distinctly p.r.o.nounced reply of the blessed apostle; such was the distinct reply of his whole life; and such, beloved Christian reader, should be ours also. How truly deplorable, how deeply humbling, to find a Christian turning to the world for enjoyment, recreation, or pastime! It simply proves that he has not found a satisfying portion in Christ. We may set it down as a fixed principle that the heart which is filled with Christ has no room for aught beside. It is not a question of the right or the wrong of things; the heart does not want them, would not have them; it has found its present and everlasting portion and rest in that blessed One that fills the heart of G.o.d, and will fill the vast universe with the beams of His glory throughout the everlasting ages.

We have been led into the foregoing line of thought in connection with the interesting fact of Moses' unwearied rehearsal of all the grand events in Israel's marvelous history from Egypt to the borders of the promised land. To him they furnished a perpetual feast; and he not only found his own deep, personal delight in dwelling upon them, but he also felt the immense importance of unfolding them before the whole congregation. To him, most surely, it was not grievous, but for them it was safe. How delightful for him, and how good and needful for them, to dwell upon the facts connected with the two sets of tables--the first set smashed to atoms, at the foot of the mountain, and the second set inclosed in the ark.

What human language could possibly unfold the deep significance and moral weight of such facts as these? Those broken tables! how impressive! how pregnant with wholesome instruction for the people!

how powerfully suggestive! Will any one presume to say that we have here a mere barren repet.i.tion of the facts recorded in Exodus?

Certainly no one who reverently believes in the divine inspiration of the Pentateuch.

No, reader, the tenth of Deuteronomy fills a niche and does a work entirely its own. In it the lawgiver holds up to the hearts of the people past scenes and circ.u.mstances in such a way as to rivet them upon the very tablets of the soul. He allows them to hear the conversation between Jehovah and himself; he tells them what took place during those mysterious forty days upon that cloud-capped mountain; he lets them hear Jehovah's reference to the broken tables--the apt and forcible expression of the utter worthlessness of man's covenant. For why were those tables broken? Because they had shamefully failed. Those shattered fragments told the humiliating tale of their hopeless ruin on the ground of the law. All was gone. Such was the obvious meaning of the fact. It was striking, impressive, unmistakable. Like a broken pillar over a grave, which tells at a glance that the prop and stay of the family lies mouldering beneath.

There is no need of any inscription, for no human language could speak with such eloquence to the heart as that most expressive emblem. So the broken tables were calculated to convey to the heart of Israel the tremendous fact that, so far as their covenant was concerned, they were utterly ruined--hopelessly undone; they were complete bankrupts on the score of righteousness.

But then that second set of tables! What of them? Thank G.o.d, they tell a different tale altogether. They were not broken. G.o.d took care of them. "I turned myself and came down from the mount, and put the tables in the ark which I had made; and _there they be_, as the Lord commanded me."

Blessed fact! "There they be." Yes, covered up in that ark which spoke of Christ, that blessed One who magnified the law and made it honorable, who established every jot and t.i.ttle of it, to the glory of G.o.d and the everlasting blessing of His people. Thus, while the broken fragments of the first tables told the sad and humbling tale of Israel's utter failure and ruin, the second tables, shut up intact in the ark, set forth the glorious truth that Christ is the end of the law for righteousness to every one that believeth, to the Jew first, and also to the Gentile.

We do not, of course, mean to say that Israel understood the deep meaning and far-reaching application of those wonderful facts which Moses rehea.r.s.ed in their ears. As a nation, they certainly did not then, though, through the sovereign mercy of G.o.d, they will by and by.

Individuals may, and doubtless did, enter into somewhat of their significance. This is not now the question. It is for us to see and make our own of the precious truth set forth in those two sets of tables, namely, the failure of every thing in the hands of man, and the eternal stability of G.o.d's covenant of grace, ratified by the blood of Christ, and to be displayed in all its glorious results, in the kingdom, by and by, when the Son of David shall reign from sea to sea, and from the river to the ends of the earth; when the seed of Abraham shall possess, according to the divine gift, the land of promise; and when all the nations of the earth shall rejoice under the beneficent reign of the Prince of peace.

Bright and glorious prospect for the now desolate land of Israel, and this groaning earth of ours! The King of righteousness and peace will then have it all His own way. All evil will be put down with a powerful hand. There will be no weakness in that government; no rebel tongue will be permitted to prate, in accents of insolent sedition, against the decrees and enactments thereof; no rude and senseless demagogue will be allowed to disturb the peace of the people, or to insult the majesty of the throne. Every abuse will be put down, every disturbing element will be neutralized, every stumbling-block will be removed, and every root of bitterness eradicated. The poor and the needy shall be well looked after, yea, all shall be divinely attended to; toil, sorrow, poverty, and desolation shall be unknown; the wilderness and the solitary place shall be glad, and the desert shall rejoice and blossom as the rose. "Behold a king shall reign in righteousness, and princes shall rule in judgment. And a man shall be as a hiding-place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land."

Reader, what glorious scenes are yet to be enacted in this poor sin-stricken, Satan-enslaved, sorrowful world of ours! How refreshing to think of them! What a relief to the heart amid all the mental misery, the moral degradation, and physical wretchedness exhibited around us on every side! Thank G.o.d, the day is rapidly approaching when the prince of this world shall be hurled from his throne and consigned to the bottomless pit, and the Prince of heaven, the glorious Emmanuel shall stretch forth His blessed sceptre over the wide universe of G.o.d, and heaven and earth shall bask in the sunlight of His royal countenance. Well may we cry out, O Lord, hasten the time!

"And the children of Israel took their journey from Beeroth of the children of Jaakan to Mosera; there Aaron died, and there he was buried; and Eleazar his son ministered in the priest's office in his stead. From thence they journeyed unto GudG.o.dah; and from GudG.o.dah to Jotbath, a land of rivers of waters. At that time the Lord separated the tribe of Levi, to bear the ark of the covenant of the Lord, to stand before the Lord to minister unto Him, and to bless in His name, unto this day. Wherefore Levi hath no part nor inheritance with his brethren; the Lord is His inheritance, according as the Lord thy G.o.d promised him."

The reader must not allow his mind to be disturbed by any question of historical sequence in the foregoing pa.s.sage. It is simply a parenthesis in which the lawgiver groups together, in a very striking and forcible manner, circ.u.mstances culled, with holy skill, from the history of the people, ill.u.s.trative at once of the government and grace of G.o.d. The death of Aaron exhibits the former; the election and elevation of Levi presents the latter. Both are placed together, not with a view to chronology, but for the grand moral end which was ever present to the mind of the lawgiver--an end which lies far away beyond the range of infidel reason, but which commends itself to the heart and understanding of the devout student of Scripture.

How utterly contemptible are the quibbles of the infidel when looked at in the brilliant light of divine inspiration! How miserable the condition of a mind which can occupy itself with chronological hair-splittings in order, if possible, to find a flaw in the divine Volume, instead of grasping the real aim and object of the inspired writer!

But why does Moses bring in, in this parenthetical and apparently abrupt manner, those two special events in Israel's history? Simply to move the heart of the people toward the one grand point of obedience.

To this end he culls and groups according to the wisdom given unto him. Do we expect to find in this divinely taught servant of G.o.d the petty preciseness of a mere copyist? Infidels may affect to do so, but true Christians know better. A mere scribe could copy events in their chronological order; a true prophet will bring those events to bear, in a moral way, upon the heart and conscience. Thus, while the poor deluded infidel is groping amid the shadows of his own creation, the pious student delights himself in the moral glories of that peerless Volume which stands like a rock, against which the waves of infidel thought dash themselves with contemptible impotency.

We do not attempt to dwell upon the circ.u.mstances referred to in the above parenthesis; they have been gone into elsewhere, and therefore we only feel it needful, in this place, to point out to the reader what we may venture to call the Deuteronomic bearing of the facts--the use which the lawgiver makes of them to strengthen the foundation of his final appeal to the heart and conscience of the people, to give pungency and power to his exhortation, as he urged upon them the absolute necessity of unqualified obedience to the statutes and judgments of their covenant-G.o.d. Such was his reason for referring to the solemn fact of the death of Aaron. They were to remember that notwithstanding Aaron's high position as the high-priest of Israel, yet he was stripped of his robes and deprived of his life for disobedience to the word of Jehovah. How important, then, that they should take heed to themselves! The government of G.o.d was not to be trifled with, and the very fact of Aaron's elevation only rendered it all the more needful that his sin should be dealt with, in order that others might fear.

And then they were to remember the Lord's dealings with Levi, in which grace shines with such marvelous l.u.s.tre. The fierce, cruel, self-willed Levi was taken up from the depths of his moral ruin and brought nigh to G.o.d, "to bear the ark of the covenant of the Lord, to stand before the Lord, to minister unto Him, and to bless in His name."

But why should this account of Levi be coupled with the death of Aaron? Simply to set forth the blessed consequences of obedience. If the death of Aaron displayed the awful result of disobedience, the elevation of Levi ill.u.s.trates the precious fruit of obedience. Hear what the prophet Malachi says on this point.--"And ye shall know that I have sent this _commandment_ unto you, that My covenant might be with Levi, saith the Lord of hosts. My covenant was with him of life and peace; and _I gave them to him for the fear wherewith he feared Me, and was afraid before My name_. The law of truth was in his mouth, and iniquity was not found in his lips; he walked with Me in peace and equity, and did turn many away from iniquity." (Chap. ii. 4-6.)

This is a very remarkable pa.s.sage, and throws much light upon the subject now before us. It tells us distinctly that Jehovah gave His covenant of life and peace to Levi "for the fear wherewith he feared"

Him on the terrible occasion of the golden calf which Aaron (himself a Levite of the very highest order) made. Why was Aaron judged? Because of his rebellion at the waters of Meribah. (Num. xx. 24.) Why was Levi blessed? Because of his reverent obedience at the foot of Mount h.o.r.eb.

(Ex. x.x.xii.) Why are both grouped together in Deuteronomy x? In order to impress upon the heart and conscience of the congregation the urgent necessity of implicit obedience to the commandments of their covenant-G.o.d. How perfect is Scripture in all its parts! how beautifully it hangs together! and how plain it is to the devout reader that the lovely book of Deuteronomy has its own divine niche to fill, its own distinctive work to do, its own appointed sphere, scope, and object! How manifest it is that the fifth division of the Pentateuch is neither a contradiction nor a repet.i.tion, but a divine application of its divinely inspired predecessors! And, finally, we cannot help adding, how convincing the evidence that infidel writers know neither what they say nor whereof they affirm, when they dare to insult the oracles of G.o.d--yea, that they greatly err, not knowing the Scriptures, nor the power of G.o.d![7]

[7] We have, in human writings, numerous examples of the same thing that infidels object to in Deuteronomy x. 6-9. Suppose a man is anxious to call the attention of the English nation to some great principle of political economy, or some matter of national importance; he does not hesitate to select facts however widely separated on the page of history, and group them together in order to ill.u.s.trate his subject. Do infidels object to this? No; not when found in the writings of men. It is only when it occurs in Scripture, because they hate the Word of G.o.d, and cannot bear the idea that He should give to His creatures a book-revelation of His mind. Blessed be His name, He has given it notwithstanding, and we have it in all its infinite preciousness and divine authority, for the comfort of our hearts and the guidance of our path amid all the darkness and confusion of this scene through which we are pa.s.sing home to glory.

At verse 10 of our chapter, Moses returns to the subject of his discourse. "And I stayed in the mount, according to the first time, forty days and forty nights; and the Lord hearkened unto me at that time also, and the Lord would not destroy thee. And the Lord said unto me, 'Arise, take thy journey before the people, that they may go in and possess the land which I sware unto their fathers to give unto them.'"

Jehovah would accomplish His promise to the fathers spite of every hindrance. He would put Israel in full possession of the land concerning which He had sworn to Abraham, Isaac, and Jacob, to give it to their seed for an everlasting inheritance.

"And now, Israel, what doth the Lord _thy_ G.o.d require of thee, but to fear the Lord thy G.o.d, to walk in _all His ways_, and to love Him, and to serve the Lord _thy_ G.o.d with all thy heart and with all thy soul.

To keep the commandments of the Lord, and His statutes, which I command thee this day, _for thy good_." It was all for their real good--their deep, full blessing to walk in the way of the divine commandments. The path of whole-hearted obedience is the only path of true happiness; and, blessed be G.o.d, this path can always be trodden by those who love the Lord.

This is an unspeakable comfort, at all times. G.o.d has given us His precious Word, the perfect revelation of His mind; and He has given us what Israel had not, even His Holy Spirit to dwell in us, whereby we can understand and appreciate His Word. Hence our obligations are vastly higher than were Israel's. We are bound to a life of obedience by every argument that could be brought to bear on the heart and understanding.

And surely it is for our good to be obedient. There is indeed "great reward" in keeping the commandments of our loving Father. Every thought of Him and of His gracious ways, every reference to His marvelous dealings with us--His loving ministry, His tender care, His thoughtful love--all should bind our hearts in affectionate devotion to Him, and quicken our steps in treading the path of loving obedience to Him. Wherever we turn our eyes we are met by the most powerful evidences of His claim upon our heart's affections and upon all the energies of our ransomed being; and, blessed be His name, the more fully we are enabled, by His grace, to respond to His most precious claims, the brighter and happier our path must be. There is nothing in all this world more deeply blessed than the path and portion of an obedient soul. "Great peace have they that love Thy law, and nothing shall offend them." The lowly disciple who finds his meat and his drink in doing the will of his beloved Lord and Master, possesses a peace which the world can neither give nor take away. True, he may be misunderstood and misinterpreted; he may be dubbed narrow and bigoted, and such like; but none of these things move him. One approving smile from his Lord is more than ample recompense for all the reproach that men can heap upon him. He knows how to estimate at their proper worth the thoughts of men; they are to him as the chaff which the wind driveth away. The deep utterance of his heart, as he moves steadily along the sacred path of obedience, is,--

"Let me my feebleness recline On that eternal love of Thine, And human thoughts forget; Childlike attend what Thou wilt say, Go forth and serve Thee while 'tis day, Nor leave Thy sweet retreat."

In the closing verses of our chapter, the lawgiver seems to rise higher and higher in his presentation of moral motives for obedience, and to come closer and closer to the hearts of the people. "Behold,"

he says, "the heaven and the heaven of heavens is the Lord's thy G.o.d, the earth also, with all that therein is. Only the Lord had a delight in thy fathers to love them, and He chose their seed after them, even you above all people, as it is this day." What a marvelous privilege to be chosen and loved by the Possessor of heaven and earth! what an honor to be called to serve and obey Him! Surely nothing in all this world could be higher or better. To be identified and a.s.sociated with the Most High G.o.d, to have His name called upon them, to be His peculiar people, His special possession, the people of His choice, to be set apart from all the nations of the earth to be the servants of Jehovah and His witnesses. What, we may ask, could exceed this, except it be that to which the Church of G.o.d and the individual believer are called?

a.s.suredly, our privileges are higher, inasmuch as we know G.o.d in a higher, deeper, nearer, more intimate manner than the nation of Israel ever did. We know Him as the G.o.d and Father of the Lord Jesus Christ, and as our G.o.d and Father. We have the Holy Ghost dwelling in us, shedding abroad the love of G.o.d in our hearts, and leading us to cry, Abba, Father. All this is far beyond any thing that G.o.d's earthly people ever knew or could know; and, inasmuch as our privileges are higher, His claims upon our hearty and unreserved obedience are also higher. Every appeal to the heart of Israel should come home with augmented force to our hearts, beloved Christian reader; every exhortation addressed to them should speak far more powerfully to us.

We occupy the very highest ground on which any creature could stand.

Neither the seed of Abraham on earth nor the angels of G.o.d in heaven could say what we can say or know what we know. We are linked and eternally a.s.sociated with the risen and glorified Son of G.o.d. We can adopt as our own the wondrous language of 1 John iv. 17, and say, "As He is, so are we in this world." What can exceed this, as to privilege and dignity? Surely nothing, save to be, in body, soul, and spirit, conformed to His adorable image, as we shall be ere long, through the abounding grace of G.o.d.

Well then, let us ever bear in mind--yea, let us have it deep, deep down in our hearts, that according to our privileges are our obligations. Let us not refuse the wholesome word "obligation," as though it had a legal ring about it. Far from it! it would be utterly impossible to conceive any thing further removed from all thought of legality than the obligations which flow out of the Christian's position. It is a very serious mistake to be continually raising the cry of "Legal! legal!" whenever the holy responsibilities of our position are pressed upon us. We believe that every truly pious Christian will delight in all the appeals and exhortations which the Holy Ghost addresses to us as to our obligations, seeing they are all grounded upon privileges conferred upon us by the sovereign grace of G.o.d, through the precious blood of Christ, and made good to us by the mighty ministry of the Holy Ghost.

But let us hearken still further to the stirring appeals of Moses.

They are truly profitable for us, with all our higher light, knowledge, and privilege.

"Circ.u.mcise therefore _the foreskin of your heart_, and be no more stiff-necked. For the Lord your G.o.d is G.o.d of G.o.ds, and Lord of lords, a great G.o.d, a mighty, and a terrible, which regardeth not persons, nor taketh reward. He doth execute the judgment of the fatherless and widow, and loveth the stranger, in giving him food and raiment."