(Ver. 7-11.)

Here the deep springs of the poor selfish heart are discovered and judged. There is nothing like grace for making manifest the hidden roots of evil in human nature. Man must be renewed in the very deepest springs of his moral being ere he can be the vehicle of divine love; and even those who are thus through grace renewed, have to watch continually against the hideous forms of selfishness in which our fallen nature clothes itself. Nothing but grace can keep the heart open wide to every form of human need. We must abide hard by the fountain of heavenly love if we would be channels of blessing in the midst of a scene of misery and desolation like that in which our lot is cast.

How lovely are those words, "Thou shalt open thine hand wide"! They breathe the very air of heaven. An open heart and a wide hand are like G.o.d. "The Lord loveth a cheerful giver," because that is precisely what He is Himself. "He giveth to all liberally, and upbraideth not."

And He would grant unto us the rare and most exquisite privilege of being imitators of Him. Marvelous grace! The very thought of it fills the heart with wonder, love, and praise. We are not only saved by grace, but we stand in grace, live under the blessed reign of grace, breathe the very atmosphere of grace, and are called to be the living exponents of grace, not only to our brethren, but to the whole human family. "As we therefore have opportunity, let us do good unto all, especially unto them which are of the household of faith."

Christian reader, let us diligently apply our hearts to all this divine instruction. It is most precious: but its real preciousness can only be tasted in the practical carrying out of it. We are surrounded by ten thousand forms of human misery, human sorrow, human need. There are broken hearts, crushed spirits, desolate homes, around us on every side. The widow, the orphan, and the stranger meet us daily in our walks. How do we carry ourselves in reference to all these? Are we hardening our hearts and closing our hands against them? or are we seeking to act in the lovely spirit of "the Lord's release"? We must bear in mind that we are called to be reflectors of the divine nature and character--to be direct channels of communication between our Father's loving heart and every form of human need. We are not to live for ourselves; to do so is a most miserable denial of every feature and principle of that morally glorious Christianity which we profess.

It is our high and holy privilege, yea, it is our special mission, to shed around us the blessed light of that heaven to which we belong.

Wherever we are--in the family, in the field, in the mart or the manufactory, in the shop or in the counting-house, all who come in contact with us should see the grace of Jesus shining out in our ways, our words, our very looks. And then, if any object of need come before us, if we can do nothing more, we should drop a soothing word into the ear, or shed a tear or heave a sigh of genuine, heart-felt sympathy.

Reader, is it thus with us? Are we so living near the fountain of divine love, and so breathing the very air of heaven, that the blessed fragrance of these things shall be diffused around us? or are we displaying the odious selfishness of nature, the unholy tempers and dispositions of our fallen and corrupt humanity? What an unsightly object is a selfish Christian! He is a standing contradiction, a living, moving lie. The Christianity which he professes throws into dark and terrible relief the unholy selfishness which governs his heart and comes out in his life.

The Lord grant that all who profess and call themselves Christians may so carry themselves, in daily life, as to be an unblotted epistle of Christ, known and read of all men. In this way, infidelity will, at least, be deprived of one of its weightiest arguments, its gravest objections. Nothing affords a stronger plea to the infidel than the inconsistent lives of professing Christians.

Not that such a plea will stand for a moment, or even be urged, before the judgment-seat of Christ, inasmuch as each one who has within his reach a copy of the holy Scriptures will be judged by the light of those Scriptures, even though there were not a single consistent Christian on the face of the earth. Nevertheless, Christians are solemnly responsible to let their light so shine before men that they may see their good works and glorify our Father in heaven. We are solemnly bound to exhibit and ill.u.s.trate in daily life the heavenly principles unfolded in the Word of G.o.d. We should leave the infidel without a shred of a plea or an argument; we are responsible so to do.

May we lay these things to heart, and then we shall have occasion to bless G.o.d for our meditation on the delightful inst.i.tution of "the Lord's release."

We shall now quote for the reader the touching and beautiful inst.i.tution in reference to the Hebrew servant. We increasingly feel the importance of giving the veritable language of the Holy Ghost; for albeit it may be said that the reader has his Bible to refer to, yet we know, as a fact, that when pa.s.sages of Scripture are referred to, there is, in many cases, a reluctance to lay down the volume which we hold in our hand in order to read the reference. And beside, there is nothing like the Word of G.o.d; and as to any remarks which we may offer, their object is simply to help the beloved Christian reader to understand and appreciate the scriptures which we quote.

"If thy brother, a Hebrew man, or a Hebrew woman, be sold unto thee, and serve thee six years, then in the seventh year thou shalt let him go free from thee. And when thou sendest him out free from thee, thou shalt not let him go away empty; _thou shalt furnish him liberally_ out of thy flock, and out of thy floor, and out of thy wine-press; of that wherewith the Lord thy G.o.d hath blessed thee thou shalt give unto him."

How perfectly beautiful! how like our own ever-gracious G.o.d is all this! He would not have the brother go away empty. Liberty and poverty would not be in moral harmony. The brother was to be sent on his way free and full, emanc.i.p.ated and endowed, not only with his liberty, but with a liberal fortune to start with.

Truly, this is divine. We do not want to be told the school where such exquisite ethics are taught. They have the very ring of heaven about them; they emit the fragrant odor of the very paradise of G.o.d. Is it not in this way that our G.o.d has dealt with us? All praise to His glorious name! He has not only given us life and liberty, but He has furnished us liberally with all we can possibly want for time and eternity. He has opened the exhaustless treasury of heaven for us; yea, He has given the Son of His bosom for us and to us--_for_ us, to _save_; _to_ us, to _satisfy_. He has given us all things that pertain to life and G.o.dliness; all that pertains to the life that now is, and to that which is to come, is fully and perfectly secured by our Father's liberal hand.

And is it not deeply affecting to mark how the heart of G.o.d expresses itself in the style in which the Hebrew servant was to be treated?

"Thou shalt furnish him _liberally_." Not grudgingly, or of necessity.

It was to be done in a manner worthy of G.o.d. The actings of His people are to be the reflection of Himself. We are called to the high and holy dignity of being His moral representatives. It is marvelous; but thus it is, through His infinite grace. He has not only delivered us from the flames of an everlasting h.e.l.l, but He calls us to act for Him, and to be like Him, in the midst of a world that crucified His Son. And not only has He conferred this lofty dignity upon us, but He has endowed us with a princely fortune to support it. The inexhaustible resources of heaven are at our disposal. "All things are ours," through His infinite grace. Oh that we may more fully realize our privileges, and thus more faithfully discharge our holy responsibilities!

At verse 15 of our chapter, we have a very touching motive presented to the heart of the people, one eminently calculated to stir their affections and sympathies. "And thou shalt remember that thou wast a bondman in the land of Egypt, and the Lord thy G.o.d redeemed thee; _therefore_ I command thee this thing to-day." The remembrance of Jehovah's grace in redeeming them out of Egypt was to be the ever-abiding and all-powerful motive-spring of their actings toward the poor brother. This is a never-failing principle, and nothing lower than this will ever stand. If we look for our motive-springs any where but in G.o.d Himself, and in His dealings with us, we shall soon break down in our practical career. It is only as we keep before our hearts the marvelous grace of G.o.d displayed toward us in the redemption which is in Christ Jesus that we shall be able to pursue a course of true, active benevolence, whether toward our brethren or those outside. Mere kindly feelings, bubbling up in our own hearts, or drawn out by the sorrows and distresses and necessities of others, will prove evanescent. It is only in the living G.o.d Himself we can find perennial springs.

At verse 16, a case is contemplated in which a servant might prefer remaining with his master. "And it shall be, if he say unto thee, I will not go away from thee, because he loveth thee and thine house, because he is well with thee, then thou shalt take an awl, and thrust it through his ear unto the door, and he shall be thy servant forever."

In comparing this pa.s.sage with Exodus xxi. 1-6, we observe a marked difference arising, as we might expect, from the distinctive character of each book. In Exodus, the _typical_ feature is prominent; in Deuteronomy, the _moral_. Hence, in the latter, the inspired writer omits all about the wife and the children, as foreign to his purpose here, though so essential to the beauty and perfectness of the type in Exodus xxi. We merely notice this as one of the many striking proofs that Deuteronomy is very far indeed from being a barren repet.i.tion of its predecessors. There is neither repet.i.tion on the one hand, nor contradiction on the other, but lovely variety in perfect accordance with the divine object and scope of each book. So much for the contemptible shallowness and ignorance of those infidel writers who have had the impious temerity to level their shafts at this magnificent portion of the oracles of G.o.d.

In our chapter, then, we have the moral aspect of this interesting inst.i.tution. The servant loved his master, and was happy with him. He preferred perpetual slavery and the mark thereof with a master whom he loved, to liberty and a liberal portion away from him. This, of course, would argue well for both parties. It is ever a good sign for both master and servant when the connection is of long standing.

Perpetual changing may, as a general rule, be taken as a proof of moral wrong somewhere. No doubt there are exceptions; and not only so, but in the relation of master and servant, as in every thing else, there are two sides to be considered. For instance, we have to consider whether the master is perpetually changing his servants, or the servant perpetually changing his masters. In the former case, appearances would tell against the master; in the latter, against the servant.

The fact is, we have all to judge ourselves in this matter. Those of us who are masters have to consider how far we really seek the comfort, happiness, and solid profit of our servants. We should bear in mind that we have very much more to think of, in reference to our servants, than the amount of work we can get out of them. Even upon the low-level principle of "live and let live," we are bound to seek, in every possible way, to make our servants happy and comfortable; to make them feel that they have a home under our roof; that we are not content merely with the labor of their hands, but that we want the love of their hearts. We remember once asking the head of a very large establishment, "How many _hearts_ do you employ?" He shook his head, and owned, with real sorrow, how little heart there is in the relation of master and servant. Hence the common, heartless phrase of "employing _hands_."

But the Christian master is called to stand upon a higher level altogether; he is privileged to be an imitator of his Master--Christ.

The remembrance of this will regulate all his actings toward the servant; it will lead him to study, with ever-deepening interest and solid profit, his divine model, in order to reproduce Him in all the practical details of daily life.

So also in reference to the Christian servant, in his position and line of action. He, as well as the master, has to study the great example set before him in the path and ministry of the only true Servant that ever trod this earth. He is called to walk in His blessed footsteps, to drink into His spirit, to study His Word. It is not a little remarkable that the Holy Ghost has devoted more attention to the instruction of servants than to all the other relationships put together. This the reader can see at a glance, in the epistles to the Ephesians, Colossians, and t.i.tus. The Christian servant can adorn the doctrine of G.o.d our Saviour by not purloining and not answering again.

He can serve the Lord Christ in the most common-place duties of domestic life just as effectually as the man who is called to address thousands on the grand realities of eternity.

Thus, when both master and servant are mutually governed by heavenly principles, both seeking to serve and glorify the one Lord, they will get on happily together. The master will not be severe, arbitrary, and exacting; and the servant will not be self-seeking, heady, and high-minded: each will contribute, by the faithful discharge of their relative duties, to the comfort and happiness of the other, and to the peace and happiness of the whole domestic circle. Would that it were more after this heavenly fashion in every Christian household on the face of the earth! Then indeed would the truth of G.o.d be vindicated, His Word honored, and His name glorified in our domestic relations and practical ways.

In verse 18, we have an admonitory word which reveals to us, very faithfully, but with great delicacy, a moral root in the poor human heart. "It shall not seem hard unto thee when thou sendest him away free from thee, for he has been worth a double hired servant to thee in serving thee six years, and the Lord thy G.o.d shall bless thee in all that thou doest."

This is very affecting. Only think of the most high G.o.d condescending to stand before the human heart--the heart of a master, to plead the cause of a poor servant, and set forth his claims! It is as if He were asking a favor for Himself. He leaves nothing unsaid in order to strengthen the case; He reminds the master of the value of six years'

service, and encourages him by the promise of enlarged blessing as a reward for his generous acting. It is perfectly beautiful. The Lord would not only have the generous thing done, but done in such a way as to gladden the heart of the one to whom it was done; He thinks not only of the _substance_ of an action, but also of the _style_. We may, at times, brace ourselves up to the business of doing a kindness; we do it as a matter of duty, and all the while it may "_seem hard_" that we should have to do it; thus the act will be robbed of all its charms. It is the generous heart that adorns the generous act. We should so do a kindness as to a.s.sure the recipient that our own heart is made glad by the act. This is the divine way: "When they had nothing to pay, he _frankly_ forgave them both."--"It is meet that _we_ should make merry, and be glad."--"There is joy in heaven over one sinner that repenteth." Oh, to be a brighter reflection of the precious grace of our Father's heart!

Ere closing our remarks on this deeply interesting chapter, we shall quote for the reader its last paragraph. "All the firstling males that come of thy herd and of thy flock thou shalt sanctify unto the Lord thy G.o.d; thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep; thou shalt eat it before the Lord thy G.o.d year by year _in the place which the Lord shall choose_, thou and thy household. And if there be any blemish therein, as if it be lame, or blind, or have any ill blemish, thou shalt not sacrifice it unto the Lord thy G.o.d. Thou shalt eat it within thy gates, the unclean and the clean person shall eat it alike, as the roebuck, and as the hart. Only thou shalt not eat the blood thereof; thou shalt pour it upon the ground as water." (Ver. 19-23.)

Only that which was perfect was to be offered to G.o.d. The first-born, unblemished male, the apt figure of the spotless Lamb of G.o.d, offered upon the cross for us, the imperishable foundation of our peace, and the precious food of our souls, in the presence of G.o.d. This was the divine thing,--the a.s.sembly gathered together around the divine centre, feasting in the presence of G.o.d on that which was the appointed type of Christ, who is at once our sacrifice, our centre, and our feast. Eternal and universal homage to His most precious and glorious Name!

CHAPTER XVI

We now approach one of the most profound and comprehensive sections of the book of Deuteronomy, in which the inspired writer presents to our view what we may call the three great cardinal feasts of the Jewish year, namely, the pa.s.sover, Pentecost, and tabernacles; or, redemption, the Holy Ghost, and the glory. We have here a more condensed view of those lovely inst.i.tutions than that given in Leviticus xxiii, where we have, if we count the Sabbath, eight feasts; but if we view the Sabbath as distinct, and having its own special place as the type of G.o.d's own eternal rest, then there are seven feasts, namely, the pa.s.sover, the feast of unleavened bread, the feast of first-fruits, Pentecost, trumpets, the day of atonement, and tabernacles.

Such is the order of feasts in the book of Leviticus, which, as we have ventured to remark in our studies on that most marvelous book, may be called "_The priest's_ guide-book." But in Deuteronomy, which is pre-eminently _the people's_ book, we have less of ceremonial detail, and the lawgiver confines himself to those great moral and national landmarks which, in the very simplest manner, as adapted to the people, present the past, the present, and the future.

"Observe the month of Abib, and keep the pa.s.sover unto the Lord thy G.o.d; for in the month of Abib the Lord thy G.o.d brought thee forth out of Egypt by night. Thou shalt therefore sacrifice the pa.s.sover unto the Lord thy G.o.d, of the flock and the herd, _in the place which the Lord shall choose to place His name there_. Thou shalt eat no leavened bread with it; seven days shalt thou eat unleavened bread therewith, even _the bread of affliction_; for thou camest forth out of the land of Egypt in haste: that thou mayest remember the day when thou camest forth out of the land of Egypt all the days of thy life. And there shall be no leavened bread seen with thee in all thy coasts seven days; neither shall there any thing of the flesh, which thou sacrificedst the first day at even, remain all night until the morning. Thou mayest not sacrifice the pa.s.sover within any of thy gates which the Lord thy G.o.d giveth thee"--as if it were a matter of no importance where, provided the feast were kept--"_but at the place which the Lord thy G.o.d shall choose to place His name in, there_ [and no where else,] thou shalt sacrifice the pa.s.sover at even, at the going down of the sun, at the season that thou camest forth out of Egypt. And thou shalt roast and eat it _in the place which the Lord thy G.o.d shall choose_; and thou shalt turn in the morning, and go unto thy tents. Six days thou shalt eat unleavened bread; and on the seventh day shall be a solemn a.s.sembly to the Lord thy G.o.d; thou shalt do no work therein." (Ver. 1-8.)

Having, in our "Notes on Exodus," gone somewhat fully into the great leading principles of this foundation-feast, we must refer the reader to that volume if he desires to study the subject. But there are certain features peculiar to Deuteronomy to which we feel it our duty to call his special attention; and, in the first place, we have to notice the remarkable emphasis laid upon "the place" where the feast was to be kept. This is full of interest and practical moment. The people were not to choose for themselves. It might, according to human thinking, appear a very small matter how or where the feast was kept, provided it was kept at all. But, be it carefully noted and deeply pondered by the reader, human thinking had nothing whatever to do in the matter; it was divine thinking and divine authority altogether.

G.o.d had a right to prescribe and definitively settle where He would meet His people; and this He does in the most distinct and emphatic manner, in the above pa.s.sage, where, three times over, He inserts the weighty clause, "In the place which the Lord thy G.o.d shall choose."

Is this vain repet.i.tion? Let no one dare to think, much less to a.s.sert it. It is most necessary emphasis. Why most necessary? Because of our ignorance, our indifference, and our willfulness. G.o.d, in His infinite goodness, takes special pains to impress upon the heart, the conscience, and the understanding of His people that He would have one place in particular where the memorable and most significant feast of the pa.s.sover was to be kept.

And be it remarked that it is only in Deuteronomy that the _place_ of celebration is insisted upon. We have nothing about it in Exodus, because there it was kept _in Egypt_; we have nothing about it in Numbers, because there it was kept _in the wilderness_; but in Deuteronomy it is authoritatively and definitively settled, because there we have the instructions for _the land_. Another striking proof that Deuteronomy is very far indeed from being a barren repet.i.tion of its predecessors.

The all-important point in reference to "the place," so prominently and so peremptorily insisted upon in all the three great solemnities recorded in our chapter, is this: G.o.d would gather His beloved people around Himself, that they might feast together in His presence, that He might rejoice in them and they in Him and in one another. All this could only be in the one special place of divine appointment. All who desired to meet Jehovah and to meet His people--all who desired worship and communion according to G.o.d, would thankfully betake themselves to the divinely appointed centre. Self-will might say, Can we not keep the feast in the bosom of our families? What need is there of a long journey? Surely if the heart is right, it cannot matter much as to the place. To all this we reply that the clearest, finest, and best proof of the heart being right would be found in the simple, earnest desire to do the will of G.o.d. It was quite sufficient for every one who loved and feared G.o.d that He had appointed a place where He would meet His people; there they would be found, and no where else. His presence it was that could alone impart joy, comfort, strength, and blessing to all their great national reunions. It was not the mere fact of a large number of people gathering together, three times a year, to feast and rejoice together; this might minister to human pride, self-complacency, and excitement. But to flock together to meet Jehovah, to a.s.semble in His blessed presence, to own the place where He had recorded His Name, this would be the deep joy of every truly loyal heart throughout the twelve tribes of Israel. For any one _willfully_ to abide at home, or to go any where else than to the one divinely appointed place, would not only be to neglect and insult Jehovah, but actually to rebel against His supreme authority.

And now, having briefly spoken of the _place_, we may, for a moment, glance at the _mode_ of celebration. This, too, is, as we might expect, quite characteristic of our book. The leading feature here is "the unleavened bread." But the reader will specially note the interesting fact that this bread is styled "_The bread of affliction_." Now, what is the meaning of this? We all understand that unleavened bread is the type of that holiness of heart and life so absolutely essential to the enjoyment of true communion with G.o.d. We are not saved _by_ personal holiness, but, thank G.o.d, we are saved _to_ it. It is not the ground of our salvation, but it is an essential element in our communion. _Allowed leaven is the death-blow to communion and worship._

We must never, for one moment, lose sight of this great cardinal principle in that life of personal holiness and practical G.o.dliness which, as redeemed by the blood of the Lamb, we are called, bound, and privileged to live from day to day, in the midst of the scenes and circ.u.mstances through which we are journeying home to our eternal rest in the heavens. To speak of communion and worship while living in known sin is the melancholy proof that we know nothing of either the one or the other. In order to enjoy communion with G.o.d or the communion of saints, and in order to worship G.o.d in spirit and in truth, we must be living a life of personal holiness, a life of separation from all known evil. To take our place in the a.s.sembly of G.o.d's people, and appear to take part in the holy fellowship and worship pertaining thereto, while living in secret sin, or allowing evil in others, is to defile the a.s.sembly, grieve the Holy Ghost, sin against Christ, and bring down upon us the judgment of G.o.d, who is _now_ judging His house and chastening His children in order that they may not ultimately be condemned with the world.

All this is most solemn, and calls for the earnest attention of all who really desire to walk with G.o.d and serve Him with reverence and G.o.dly fear. It is one thing to have the doctrine of the type in the region of our understanding, and another thing altogether to have its great moral lesson engraved on the heart and worked out in the life.

May all who profess to have the blood of the Lamb sprinkled on their conscience seek to keep the feast of unleavened bread. "Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our pa.s.sover is sacrificed for us; therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth." (1 Cor. v. 6-8.)

But what are we to understand by "the bread of affliction"? Should we not rather look for joy, praise, and triumph in connection with a feast in memory of deliverance from Egyptian bondage and misery? No doubt there is very deep and real joy, thankfulness, and praise in realizing the blessed truth of our full deliverance from our former condition, with all its accompaniments and all its consequences; but it is very plain that these were not the prominent features of the paschal feast--indeed, they are not even named. We have "the bread of affliction," but not a word about joy, praise, or triumph.

Now, why is this? what great moral lesson is conveyed to our hearts by the bread of affliction? We believe it sets before us those deep exercises of heart which the Holy Ghost produces by bringing powerfully before us what it cost our adorable Lord and Saviour to deliver us from our sins and from the judgment which those sins deserved. Those exercises are also typified by the "bitter herbs" of Exodus xii, and they are ill.u.s.trated again and again in the history of G.o.d's people of old, who were led, under the powerful action of the Word and Spirit of G.o.d, to chasten themselves and "afflict their souls" in the divine presence.

And be it remembered that there is not a tinge of the legal element or of unbelief in these holy exercises--far from it. When an Israelite partook of the bread of affliction, with the roasted flesh of the pa.s.sover, did it express a doubt or a fear as to his full deliverance?

Impossible! How could it? He was in the land; he was gathered to G.o.d's own centre--His own very presence. How could he, then, doubt his full and final deliverance from the land of Egypt? The thought is simply absurd.

But although he had no doubts or fears as to his deliverance, yet had he to eat the bread of affliction; it was an essential element in his paschal feast, "For thou camest forth out of the land of Egypt _in haste_, that thou mayest remember the day when thou camest forth out of the land of Egypt _all the days of thy life_."

This was very deep and real work. They were never to forget their exodus out of Egypt, but to keep up the remembrance of it, in the promised land, throughout all generations. They were to commemorate their deliverance by a feast emblematical of those holy exercises which ever characterize true, practical, Christian piety.

We would very earnestly commend to the serious attention of the Christian reader the whole line of truth indicated by "the bread of affliction." We believe it is much needed by those who profess great familiarity with what are called the doctrines of grace. There is very great danger, especially to young professors, while seeking to avoid legality and bondage, of running into the opposite extreme of levity--a most terrible snare. Aged and experienced Christians are not so liable to fall into this sad evil; it is the young amongst us who so need to be most solemnly warned against it. They hear, it may be, a great deal about salvation by grace, justification by faith, deliverance from the law, and all the peculiar privileges of the Christian position.