There is one point more in our chapter which we shall notice, namely, the institution of the Sabbath, in its connection with the manna and Israel's position as here set forth. From the second chapter of Genesis down to the chapter now before us, we find no mention made of this institution. This is remarkable. Abel's sacrifice, Enoch's walk with God, Noah's preaching, Abraham's call, together with the detailed history of Isaac, Jacob, and Joseph, are all presented; but there is no allusion to the Sabbath until we find Israel recognized as a people in relationship and consequent responsibility to Jehovah. The Sabbath was interrupted in Eden; and here we find it again instituted for Israel in the wilderness. But, alas! man has no heart for God's rest. And it came to pass that "there went out some of the people on the seventh day for to gather, and they found none. And the Lord said unto Moses, 'How long refuse ye to keep My commandments and My laws? See, for that the Lord hath given you the Sabbath, therefore He giveth you on the sixth day the bread of two days: abide ye every man in his place;let no man go out of his place on the seventh day.'" (Ver. 27-29.) God would have His people enjoying sweet repose with Himself. He would give them rest, food, and refreshment, even in the wilderness. But man's heart is not disposed to rest with God. The people could remember and speak of the time when they "satby the flesh pots" in Egypt, but they could not appreciate the blessedness of sitting in their tents, enjoying with God "the rest of the holy Sabbath," feeding upon the heavenly manna.
And, be it remarked, that the Sabbath is here presented as a matter of gift.—"The Lord hathgivenyou the Sabbath." Further on in this book we shall find it put in the form of a law, with a curse and a judgment attached to it in the case of disobedience. But whether fallen man gets a privilege or a law, a blessing or a curse, it is all alike. Hisnatureis bad. He can neither rest with nor work for God. If God works and makes a rest for him, he will not keep it; and if God tells him to work, he will not do it. Such is man. He has no heart for God. He can make use of the name of the Sabbath as a something to exalt himself, or as the badge of his own religiousness; but when we turn to Exodus xvi, we find that he cannot prizeGod'sSabbath as agift, and when we turn to Numbers xv. 32-36, we find he cannot keep it as alaw.
Now, we know that the Sabbath, as well as the manna, was a type. In itself, it was a real blessing—a sweet mercy from the hand of a loving and gracious God, who would relieve the toil and travailof a sin-stricken earth by the refreshment of one day of rest out of the seven. Whatever way we look at the institution of the Sabbath, we must see it to be pregnant with richest mercy,—whether we view it in reference to man or to the animal creation. And, albeit, that Christians observe the first day of the week—the Lord's day—and attach to it its proper principles, yet is the gracious providence equally observable, nor would any mind at all governed by right feelings, seek, for a moment, to interfere with such a signal mercy. "The Sabbath was made for man;" and although man never has kept it, according to the divine thought about it, that does not detract from the grace which shines in the appointment of it, nor divest it of its deep significancy as a type of that eternal rest which remains for the people of God, or as a shadow of that substance which faith now enjoys in the Person and work of a risen Christ.
Let not the reader therefore suppose that in any thing which has been or may be stated in these pages the object is to touch, in the slightest degree, the merciful provision of one day's rest for man and the animal creation, much less to interfere with the distinct place which the Lord's day occupies in the New Testament. Nothing is further from the writer's thoughts. As a man he values the former, and as a Christian he rejoices in the latter, far too deeply to admit of his penning or uttering a single syllable which would interfere with either the one or the other. He would only ask the reader to weigh, with a dispassionate mind, in the balance of HolyScripture, every line and every statement, and not form any harsh judgment beforehand.
This subject will come before us again, in our further meditations, if the Lord will. May we learn to value more the rest which our God has provided for us in Christ, and while enjoying Him as our rest, may we feed upon Him as the "hidden Manna," laid up, in the power of resurrection, in the inner sanctuary,—the record of what God has accomplished, on our behalf, by coming down into this world, in His infinite grace, in order that we might be before Him according to the perfectness of Christ, and feed on His unsearchable riches forever.
"And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, 'Give us water that we may drink.' And Moses said unto them, 'Why chide ye with me? Wherefore do ye tempt the Lord?'" (Chap. xvii. 1, 2.) Did we not know something of the humiliating evil of our own hearts, we should be quite at a loss to account for Israel's marvelous insensibility to all the Lord's goodness, faithfulness, and mighty acts. They had just seen bread descending from heaven to feed sixhundred thousand people in the wilderness; and now they are "ready to stone" Moses for bringing them out into the wilderness to kill them with thirst. Nothing can exceed the desperate unbelief and wickedness of the human heart save the superabounding grace of God. In that grace alone can any one find relief under the growing sense of his evil nature which circumstances tend to make manifest. Had Israel been transported directly from Egypt to Canaan, they would not have made such sad exhibitions of what the human heart is, and, as a consequence, they would not have proved such admirable ensamples or types for us; but their forty years' wandering in the desert furnishes us with a volume of warning, admonition, and instruction, fruitful beyond conception. From it we learn, amongst many other things, the unvarying tendency of the heart to distrust God. Any thing, in short, for it but God. It would rather lean upon a cobweb of human resources than upon the arm of an omnipotent, all-wise, and infinitely gracious God; and the smallest cloud is more than sufficient to hide from its view the light of His blessed countenance. Well, therefore, may it be termed "an evil heart of unbelief," which will ever show itself ready to "depart from the living God."
It is interesting to note the two great questions raised by unbelief in this and the preceding chapter. They are precisely similar to those which spring up within and around us every day, namely, "What shall we eat? and What shall we drink? We donot find the people raising the third question in the category—"Wherewithal shall we be clothed?" But here are the questions of the wilderness—"What?" "Where?" "How?" Faith has a brief but comprehensive answer to all the three, namely, GOD! Precious, perfect answer! O that the writer and the reader were more thoroughly acquainted with its force and fullness! We assuredly need to remember, when placed in a position of trial, that "there hath no temptation taken us but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, [or, an "issue"—εκβασιν,] that ye may be able to bear it." (1 Cor. x. 13.) Whenever we get into trial, we may feel confident that with the trial there is an issue, and all we need is a broken will and a single eye to see it.
"And Moses cried unto the Lord, saying, 'What shall I do unto this people? they be almost ready to stone me.' And the Lord said unto Moses, 'Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb, and thou shalt smite the rock, and there shall come water out of it, that the people may drink.' And Moses did so in the sight of the elders of Israel." (Ver. 4-6.) Thus all is met by the most perfect grace. Every murmur brings out a fresh display. Here we have the refreshing stream gushing fromthe smitten rock—beauteous type of the Spirit given as the fruit of Christ's accomplished sacrifice. In chapter xvi, we have a type of Christ coming down from heaven to give life to the world. In chapter xvii, we have a type of the Holy Ghost, "shed forth" in virtue of Christ's finished work. "They drank of that spiritual Rock that followed them, and that Rock was Christ." (1 Cor. x. 4.) But who could drink till the Rock was smitten? Israel might have gazed on that rock and died of thirst while gazing; but until smitten by the rod of God, it could yield no refreshment. This is plain enough. The Lord Jesus Christ was the centre and foundation of all God's counsels of love and mercy. Through Him all blessing was to flow to man. The streams of grace were designed to gush forth from "the Lamb of God;" but then it was needful that the Lamb should be slain—that the work of the cross should be an accomplished fact—ere any of these things could be actualized. It was when the Rock of Ages was cleft by the hand of Jehovah that the flood-gates of eternal love were thrown wide open, and perishing sinners invited, by the testimony of the Holy Ghost, to "drink abundantly," drink deeply, drink freely. "The gift of the Holy Ghost" is the result of the Son's accomplished work upon the cross. "The promise of the Father" could not be fulfilled until Christ had taken His seat at the right hand of the Majesty in the heavens, having wrought out perfect righteousness, answered all the claims of holiness, magnified the law and made it honorable,borne the unmitigated wrath of God against sin, exhausted the power of death, and deprived the grave of its victory. He, having done all this, "ascended up on high, led captivity captive, and gave gifts unto men. Now that He ascended, what is it but that He also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that He might fill all things." (Eph. iv. 8-10.)
This is the true foundation of the Church's peace, blessedness, and glory forever. Until the rock was smitten, the stream was pent up, and man could do nothing. What human hand could bring forth water from a flinty rock? And so we may ask, What human righteousness could afford a warrant for opening the flood-gates of divine love? This is the true way in which to test man's competency. He could not, by his doings, his sayings, or his feelings, furnish a ground for the mission of the Holy Ghost. Let him be or do what he may, he could not do this. But thank God, it is done; Christ has finished the work; the true Rock has been smitten, and the refreshing stream has issued forth, so that thirsty souls may drink. "The water that I shall give him," says Christ, "shall be in him a well of water, springing up into everlasting life." (John iv. 14.) Again: "In the last day, that great day of the feast, Jesus stood and cried, saying, 'If any man thirst, let him come unto Me and drink. He that believeth on Me, as the Scripture hath said, out of his belly shall flow rivers of living water.' (But this spakeHe of the Spirit, which they that believe on Him should receive; for the Holy Ghost was not yet given, because that Jesus was not yet glorified.)" (John vii. 37-39; compare, also, Acts xix. 2.)
Thus, as in the manna we have a type of Christ, so in the stream gushing from the rock we have a type of the Holy Ghost. "If thou knewest the gift of God [i.e., Christ], ... thou wouldest have asked of Him, and He would have given thee living water [i.e., the Spirit]."
Such, then, is the teaching conveyed to the spiritual mind by the smitten rock; but the name of the place in which this significant type was presented is a standing memorial of man's unbelief.—"He called the name of the place Massah [i.e., Temptation], and Meribah [i.e., Chiding], because of the chiding of the children of Israel, and because they tempted the Lord, saying, 'Is the Lord among us, or not?'" (Ver. 7.) After such repeated assurances and evidences of Jehovah's presence, to raise such an inquiry proves the deep-seated unbelief of the human heart. It was, in point of fact, tempting Him. Thus did the Jews, in the day of Christ's presence amongst them, seek of Him a sign from heaven, tempting Him. Faith never acts thus; it believes in and enjoys the divine presence, not by a sign, but by the knowledge of Himself. It knows He is there to be enjoyed, and it enjoys Him. Lord, grant us a more artless spirit of confidence!
The next point suggested by our chapter is one of special interest to us. "Then came Amalek andfought with Israel in Rephidim. And Moses said unto Joshua, 'Choose us out men, and go out, fight with Amalek: to-morrow I will stand on the top of the hill with the rod of God in mine hand.'" (Ver. 8, 9.) The gift of the Holy Ghost leads to conflict. The light rebukes and conflicts with the darkness. Where all is dark there is no struggle; but the very feeblest struggle bespeaks the presence of light. "The flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other, so that ye should not do the things that ye would." (Gal. v. 17.) Thus it is in the chapter before us; we have the rock smitten and the water flowing forth, and immediately we read, "Then came Amalek and fought with Israel."
This is the first time that Israel are seen in conflict with an external foe. Up to this point, the Lord had fought for them, as we read in chapter xiv, "The Lord shall fight for you, and ye shall hold your peace." But now the word is, "Choose us outmen." True, God must now fightinIsrael, as, before, He had foughtforthem. This marks the difference, as to the type; and as to the antitype, we know that there is an immense difference between Christ's battlesforus, and the Holy Ghost's battlesinus. The former, blessed be God, are all over, the victory gained, and a glorious and an everlasting peace secured: the latter, on the contrary, are still going on.
Pharaoh and Amalek represent two different powers or influences. Pharaoh represents the hindranceto Israel's deliverance from Egypt: Amalek represents the hindrance to their walk with God through the wilderness. Pharaoh used the things of Egypt to keep Israel from serving the Lord; he therefore prefigures Satan, who uses "this present evil world" against the people of God: Amalek, on the other hand, stands before us as the type of the flesh. He was the grandson of Esau, who preferred a mess of pottage to the birthright. (See Gen. xxxvi. 12.) He was the first who opposed Israel after their baptism "in the cloud and in the sea." These facts serve to fix his character with great distinctness; and, in addition to these, we know that Saul was set aside from the kingdom of Israel in consequence of his failing to destroy Amalek. (1 Sam. xv.) And further, we find that Haman is the last of the Amalekites of whom we find any notice in Scripture. He was hanged on a gallows in consequence of his wicked attempt against the seed of Israel. (See Esther.) No Amalekite could obtain entrance into the congregation of the Lord. And finally, in the chapter now before us, the Lord declares perpetual war with Amalek.
All these circumstances may be regarded as furnishing conclusive evidence of the fact that Amalek is a type of the flesh. The connection between his conflict with Israel and the water flowing out of the rock is most marked and instructive, and in full keeping with the believer's conflict with his evil nature, which conflict is, as we know, consequent upon his having the new nature, and the Holy Ghostdwelling therein. Israel's conflict began when they stood in the full power of redemption, and had tasted "that spiritual meat, and drunk of that spiritual Rock." Until they met Amalek, they had nothing to do. They did not cope with Pharaoh; they did not break the power of Egypt, nor snap asunder the chains of its thraldom; they did not divide the sea, nor submerge Pharaoh's hosts beneath its waves; they did not bring down bread from heaven, nor draw forth water out of the flinty rock;—they neither had done, nor could they do, any of these things; but now they are called to fight with Amalek. All the previous conflict had been between Jehovah and the enemy. They had but to "stand still" and gaze upon the mighty triumphs of Jehovah's outstretched arm, and enjoy the fruits of victory. The Lord had foughtforthem; but now He fightsinorbythem.
Thus is it also with the Church of God. The victories on which her eternal peace and blessedness are founded were gained, single-handed, by Christforher. He was alone on the cross, alone in the tomb. The Church had to stand aside, for how could she be there?—how could she vanquish Satan, endure the wrath of God, or rob death of its sting? Impossible. These things lay far beyond the reach of sinners, but not beyond the reach of Him who came to save them, and who alone was able to bear upon His shoulder the ponderous weight of all their sins, and roll the burden away forever, by His infinite sacrifice, so that God the Holy Ghost, proceedingfrom God the Father, in virtue of the perfect atonement of God the Son, can take up His abode in the Church collectively, and in each member thereof individually.
Now it is when the Holy Ghost thus takes up His abode in us, consequent upon Christ's death and resurrection, that our conflict begins. Christ has foughtforus; the Holy Ghost fightsinus. The very fact of our enjoying this first rich spoil of victory, puts us into direct conflict with the foe; but the comfort is that we are victors ere we enter upon the field of conflict at all. The believer approaches to the battle singing, "Thanks be to God which giveth us the victory through our Lord Jesus Christ." (1 Cor. xv. 57.) We do not, therefore, fight uncertainly, or as those that beat the air, while we seek to keep under the body and bring it into subjection. (1 Cor. ix. 26, 27.) "We are more than conquerors through Him that loved us." (Rom. viii. 37.) The grace in which we stand renders the flesh utterly void of power to lord it over us. (See Rom. vi, passim.) If the law is "the strength of sin," grace is the weakness thereof. The former gives sin power over us; the latter gives us power over sin.
"And Moses said unto Joshua, 'Choose us out men, and go out, fight with Amalek: to-morrow I will stand on the top of the hill with the rod of God in mine hand.' So Joshua did as Moses had said unto him, and fought with Amalek; and Moses, Aaron, and Hur went up to the top of the hill. Andit came to pass; when Moses held up his hand, that Israel prevailed; and when he let down his hand, Amalek prevailed. But Moses' hands were heavy; and they took a stone and put it under him, and he sat thereon; and Aaron and Hur stayed up his hands, the one on the one side and the other on the other side; and his hands were steady until the going down of the sun. And Joshua discomfited Amalek and his people with the edge of the sword." (Verses 9-13.)
We have here two distinct things, namely, conflict and intercession. Christ is on highforus, while the Holy Ghost carries on the mighty struggleinus. The two things go together. It is as we enter by faith into the prevalency of Christ's intercession on our behalf that we make head against our evil nature.
Some there are who seek to overlook the fact of the Christian's conflict with the flesh. They look upon regeneration as a total change or renewal of the old nature. Upon this principle it would necessarily follow that the believer has nothing to struggle with. If my nature is renewed, what have I to contend with? Nothing. There is nothing within, inasmuch as my old nature is made new; and nothing without can affect me, inasmuch as there is no response from within. The world has no charms for one whose flesh is entirely changed, and Satan has nothing by or on which to act. To all who maintain such a theory, it may be said that they seem to forget the place which Amalek occupies in the history of the people of God. Had Israel conceivedthe idea that when Pharaoh's hosts were gone their conflict was at an end, they would have been sadly put about when Amalek came upon them. The fact is,theirsonly then began. Thus it is with the believer, for "all these things happened unto Israel for ensamples, and they are written for our admonition." (1 Cor. x. 11.) But there could be no "type," no "ensample," no "admonition," in "these things" for one whose old nature is made new. Indeed, such an one can have but little need of any of those gracious provisions which God has made in His kingdom for those who are the subjects thereof.
We are distinctly taught in the Word that the believer carries about with him that which answers to Amalek, that is, "the flesh"—"the old man"—"the carnal mind." (Rom. vi. 6; viii. 7; Gal. v. 17.) Now, if the Christian, upon perceiving the stirrings of his evil nature, begins to doubt his being a Christian, he will not only render himself exceedingly unhappy, but also deprive himself of his vantage-ground against the enemy. The flesh exists in the believer and will be there to the end of the chapter. The Holy Ghost fully recognizes it as existing, as we may easily see, from various parts of the New Testament. In Romans vi. we read, "Let not sin thereforereignin your mortal bodies." Such a precept would be entirely uncalled for if the flesh were not existing in the believer. It would be out of character to tell us not to let sin reign, if it were not actually dwelling in us. There is a great differencebetween dwelling and reigning. It dwells in a believer, but it reigns in an unbeliever.
However, though it dwells in us, we have, thank God, a principle of power over it. "Sin shall not have dominion over you; for ye are not under the law, but under grace." The grace which, by the blood of the cross, has put away sin, insures us the victory, and gives us present power over its indwelling principle.
We have died to sin, and hence it has no claim over us. "He that has died is justified from sin." "Knowing this, that our old man has been crucified with Him, that the body of sin might be destroyed, that henceforth we should not serve sin." (Rom. vi. 6.) "And Joshua discomfited Amalek and his people with the edge of the sword." All was victory; and Jehovah's banner floated over the triumphant host, bearing the sweet and heart-sustaining inscription, "Jehovah-nissi" (the Lord my banner). The assurance of victory should be as complete as the sense of forgiveness, seeing both alike are founded upon the great fact that Jesus died and rose again. It is in the power of this that the believer enjoys a purged conscience and subdues indwelling sin. The death of Christ having answered all the claims of God in reference to our sins, His resurrection becomes the spring of power in all the details of conflict afterwards. He diedforus, and now He livesinus. The former gives us peace, the latter gives us power.
It is edifying to remark the contrast betweenMoses on the hill and Christ on the throne. The hands of our great Intercessor can never hang down. His intercession never fluctuates. "Heeverliveth to make intercession for us." (Heb. vii.) His intercession is never-ceasing and all-prevailing. Having taken His place on high, in the power of divine righteousness, He acts for us according to what He is, and according to the infinite perfectness of what He has done. His hands can never hang down, nor can He need any one to hold them up. His perfect advocacy is founded upon His perfect sacrifice. He presents us before God, clothed in His own perfections, so that though we may ever have to keep our faces in the dust, in the sense of what we are, yet the Spirit can only testify to us of what He is before God for us, and of what we are in Him. "We are not in the flesh, but in the Spirit." (Rom. viii.) We are inthe body, as to the fact of our condition; but we are not inthe flesh, as to the principle of our standing. Moreover, the flesh is in us, though we are dead to it; but we are not in the flesh, because we are alive with Christ.
We may further remark, on this chapter, that Moses had the rod of God with him on the hill—the rod with which he had smitten the rock. This rod was the expression or symbol of the power of God, which is seen alike in atonement and intercession. When the work of atonement was accomplished, Christ took His seat in heaven, and sent down the Holy Ghost to take up His abode in the Church; so that there is an inseparable connection between thework of Christ and the work of the Spirit. There is the application of the power of God in each.
We here arrive at the close of a very marked division of the book of Exodus. We have seen God, in the exercise of His perfect grace, visiting and redeeming His people, bringing them forth out of the land of Egypt, delivering them first from the hand of Pharaoh and then from the hand of Amalek. Furthermore, we have seen, in the manna, a type of Christ come down from heaven; in the rock, a type of Christ smitten for His people; and in the gushing stream, a type of the Spirit given. Then follows, in striking and beautiful order, a picture of the future glory, divided into its three grand departments, namely, "the Jew, the Gentile, and the Church of God."
During the period of Moses' rejection by his brethren, he was taken apart and presented with a bride—the companion of his rejection. We were led to see, at the opening of this book, the character of Moses' relationship with this bride. He was "a husband by blood" to her. This is precisely What Christ is to the Church. Her connection with Him is founded upon death and resurrection; and she is called to fellowship with His sufferings. It is, as we know, during the period of Israel's unbelief and of Christ's rejection that the Church iscalled out; and when the Church is complete, according to the divine counsels—when the "fullness of the Gentiles is come in"—Israel shall again be brought into notice.
Thus it was with Zipporah and Israel of old. Moses had sent her back during the period of his mission to Israel; and when the latter were brought forth as a fully delivered people, we read that "Jethro, Moses' father-in-law, took Zipporah, Moses' wife, after he had sent her back, and her two sons, of which the name of the one was Gershom; 'For,' he said, 'I have been an alien in a strange land;' and the name of the other was Eliezer; 'For the God of my fathers,' said he, 'was mine help, and delivered me from the sword of Pharaoh.' And Jethro, Moses' father-in-law, came with his sons and his wife unto Moses into the wilderness, where he encamped at the mount of God. And he said unto Moses, 'I, thy father-in-law, Jethro, am come unto thee, and thy wife and her two sons with her.' And Moses went out to meet his father-in-law, and did obeisance, and kissed him; and they asked each other of their welfare; and they came into the tent. And Moses told his father-in-law all that the Lord had done unto Pharaoh and to the Egyptians for Israel's sake, and all the travail that had come upon them by the way, and how the Lord delivered them. And Jethro rejoiced for all the goodness which the Lord had done to Israel, whom He had delivered from the hand of the Egyptians. And Jethro said, 'Blessed be the Lord, who hath delivered you outof the hand of the Egyptians, and out of the hand of Pharaoh; who hath delivered the people from under the hand of the Egyptians. Now I know that the Lord is greater than all gods; for in the thing wherein they dealt proudly He was above them.' And Jethro, Moses' father-in-law, took a burnt-offering and sacrifices for God; and Aaron came, and all the elders of Israel, to eat bread with Moses' father-in-law before God." (Chap. xviii. 2-12.)
This is a deeply interesting scene. The whole congregation assembled in triumph before the Lord, the Gentile presenting sacrifice, and in addition, to complete the picture, the bride of the deliverer, together with the children whom God had given him, are all introduced. It is, in short, a singularly striking foreshadowing of the coming kingdom. "The Lord will give grace and glory." We have already seen, in what we have traveled over of this book, very much of the actings of "grace;" and here we have, from the pencil of the Holy Ghost, a beauteous picture of "glory,"—a picture which must be regarded as peculiarly important, as exhibiting the varied fields in which that glory shall be manifested.
"The Jew, the Gentile, and the Church of God" are scriptural distinctions which can never be overlooked without marring that perfect range of truth which God has revealed in His holy Word. They have existed ever since the mystery of the Church was fully developed by the ministry of the apostlePaul, and they shall exist throughout the millennial age. Hence, every spiritual student of Scripture will give them their due place in his mind.
The apostle expressly teaches us, in his epistle to the Ephesians, that the mystery of the Church had not been made known, in other ages, to the sons of men, as it was revealed to him. But though not directly revealed, it had been shadowed forth in one way or another; as, for example, in Joseph's marriage with an Egyptian, and in Moses' marriage with an Ethiopian. The type or shadow of a truth is a very different thing from a direct and positive revelation of it. The great mystery of the Church was not revealed until Christ, in heavenly glory, revealed it to Saul of Tarsus. Hence, all who look for the full unfolding of this mystery in the law, the prophets, or the psalms, will find themselves engaged in unintelligent labor. When, however, they find it distinctly revealed in the epistle to the Ephesians, they will be able, with interest and profit, to trace its foreshadowing in Old Testament Scripture.
Thus we have, in the opening of our chapter, a millennial scene. All the fields of glory lie open in vision before us. "The Jew" stands forth as the great earthly witness of Jehovah's faithfulness, His mercy, and His power. This is what the Jew has been in bygone ages, it is what he is now, and what he will be, world without end. "The Gentile" reads, in the book of God's dealings with the Jew, his deepest lessons. He traces the marvelous historyof that peculiar and elect people—"a people terrible from their beginning hitherto;" he sees thrones and empires overturned, nations shaken to their centre, every one and every thing compelled to give way, in order to establish the supremacy of that people on whom Jehovah has set His love. "Now I know," he says, "that the Lord is greater than all gods; for in the thing wherein they dealt proudly He was above them." (Ver. 11.) Such is the confession of "the Gentile" when the wondrous page of Jewish history lies open before him.
Lastly, "the Church of God" collectively, as prefigured by Zipporah, and the members thereof individually, as seen in Zipporah's sons, are presented as occupying the most intimate relationship with the deliverer. All this is perfect in its way. We may be asked for our proofs. The answer is, "I speak as unto wise men: judge ye what I say." We can never build a doctrine upon a type; but when a doctrine is revealed, a type thereof may be discerned with accuracy and studied with profit. In every case, a spiritual mind is essentially necessary, either to understand the doctrine or discern the type. "The natural man receiveth not the things of the Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned." (1 Cor. ii. 14.)
From verse 13 to the end of our chapter, we have the appointment of rulers, who were to assist Moses in the management of the affairs of the congregation. This was the suggestion of Jethro, who feared thatMoses would "wear away" in consequence of his labors. In connection with this, it may be profitable to look at the appointment of the seventy elders in Numbers xi. Here we find the spirit of Moses crushed beneath the ponderous responsibility which devolved upon him, and he gives utterance to the anguish of his heart in the following accents: "And Moses said unto the Lord, 'Wherefore hast Thou afflicted Thy servant? And wherefore have I not found favor in Thy sight, that Thou layest the burden of all this people upon me? Have I conceived all this people? have I begotten them, that Thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the suckling child, unto the land which Thou swarest unto their fathers?... I am not able to bear all this people alone, because it is too heavy for me. And if Thou deal thus with me, kill me, I pray Thee, out of hand, if I have found favor in Thy sight; and let me not see my wretchedness." (Numb. xi. 11-15.)
In all this we see Moses evidently retiring from a post of honor. If God were pleased to make him the sole instrument in managing the assembly, it was only so much the more dignity and privilege conferred upon him. True, the responsibility was immense; but faith would own that God was amply sufficient for that. Here, however, the heart of Moses failed him (blessed servant as he was), and he says, "I am not able to bear this peoplealone, because it is to heavy forme." But he was not asked to bear them alone, for God was with him.They were not too heavy for God. It was He that was bearing them; Moses was but the instrument. He might just as well have spoken of his rod as bearing the people; for what was he but a mere instrument in God's hand, as the rod was in his? It is here the servants of Christ constantly fail; and the failure is all the more dangerous because it wears the appearance of humility. It seems like distrust of one's self, and deep lowliness of spirit, to shrink from heavy responsibility; but all we need to inquire is, Has God imposed that responsibility? If so, He will assuredly be with me in sustaining it; and having Him with me, I can sustain any thing. With Him, the weight of a mountain is nothing; without Him, the weight of a feather is overwhelming. It is a totally different thing if a man, in the vanity of his mind, thrust himself forward and take a burden upon his shoulder which God never intended him to bear, and therefore never fitted him to bear it; we may then surely expect to see him crushed beneath the weight: but if God lays it upon him, He will qualify and strengthen him to carry it.
It is never the fruit of humility to depart from a divinely-appointed post. On the contrary, the deepest humility will express itself by remaining there in simple dependence upon God. It is a sure evidence of being occupied aboutselfwhen we shrink from service on the ground of inability. God does not call us unto service on the ground of our ability, but of His own; hence, unless I am filled with thoughts about myself, or with positive distrust ofHim, I need not relinquish any position of service or testimony because of the heavy responsibilities attaching thereto. All power belongs to God, and it is quite the same whether that power acts through one agent or through seventy—the power is still the same; but if one agent refuse the dignity, it is only so much the worse for him. God will not force people to abide in a place of honor if they cannot trust Him to sustain them there. The way lies always open to them to step down from their dignity, and sink into the place where base unbelief is sure to put us.
Thus it was with Moses. He complained of the burden, and the burden was speedily removed; but with it the high honor of being allowed to carry it. "And the Lord said unto Moses, 'Gather unto Me seventy men of the elders of Israel whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee. And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone." (Numb. xi. 16, 17.) There was no fresh power introduced. It was the same spirit, whether in one or in seventy. There was no more value or virtue in the flesh of seventy men than in the flesh of one man. "It is the spirit that quickeneth; the flesh profiteth nothing." (John vi. 63.) There was nothing in the way of power gained,but a great deal in the way of dignity lost, by this movement on the part of Moses.
In the after-part of Numbers xi, we find Moses giving utterance to accents of unbelief, which called forth from the Lord a sharp rebuke.—"Is the Lord's hand waxed short? Thou shalt see now whether My word shall come to pass unto thee, or not." If my reader will compare verses 11-15 with verses 21, 22, he will see a marked and solemn connection. The man who shrinks from responsibility, on the ground of his own feebleness, is in great danger of calling in question the fullness and sufficiency of God's resources. This entire scene teaches a most valuable lesson to every servant of Christ who may be tempted to feel himself alone or overburdened in his work. Let such an one bear in mind that, where the Holy Ghost is working, one instrument is as good and as efficient as seventy; and where He is not working, seventy are of no more value than one. It all depends upon the energy of the Holy Ghost. With Him, one man can do all, endure all, sustain all; without Him, seventy men can do nothing. Let the lonely servant remember, for the comfort and encouragement of his sinking heart, that, provided he has the presence and power of the Holy Ghost with him, he need not complain of his burden nor sigh for a division of labor. If God honor a man by giving him a great deal of work to do, let him rejoice therein and not murmur; for if he murmur, he can very speedily lose his honor. God is at no loss for instruments. He could from thestones raise up children unto Abraham, and He can raise up from the same the needed agents to carry on His glorious work.
O for a heart to serve Him!—a patient, humble, self-emptied, devoted heart,—a heart ready to serve in company, ready to serve alone,—a heart so filled with love to Christ that it will find its joy, its chief joy, in serving Him, let the sphere or character of service be what it may! This assuredly is the special need of the day in which our lot is cast. May the Holy Ghost stir up our hearts to a deeper sense of the exceeding preciousness of the name of Jesus, and enable us to yield a fuller, clearer, more unequivocal response to the changeless love of His heart!
We have now arrived at a most momentous point in Israel's history. We are called to behold them standing at the foot of "the mount that might be touched, and that burned with fire." The fair millennial scene which opened before us in the preceding chapter has passed away. It was but a brief moment of sunshine in which a very vivid picture of the kingdom was afforded; but the sunshine was speedily followed by the heavy clouds which gathered around that "palpable mount," where Israel, in a spirit of dark and senseless legality, abandoned Jehovah's covenant of pure grace for man's covenant of works. Disastrous movement! A movementfraught with the most dismal results. Hitherto, as we have seen, no enemy could stand before Israel,—no obstacle was suffered to interrupt their onward and victorious march. Pharaoh's hosts were overthrown, Amalek and his people were discomfited with the edge of the sword: all was victory, because God was acting on behalf of His people, in pursuance of His promise to Abraham, Isaac, and Jacob.
In the opening verses of the chapter now before us, the Lord recapitulates His actings toward Israel in the following touching and beautiful language: "Thus shalt thou say to the house of Jacob, and tell the children of Israel: Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto Myself. Now, therefore, if ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all people; for all the earth is Mine. And ye shall be unto Me a kingdom of priests and a holy nation." (Ver. 3-6.) Observe, it is "My voice" and "My covenant." What was the utterance of that "voice"? and what did that "covenant" involve? Had Jehovah's voice made itself heard for the purpose of laying down the rules and regulations of a severe and unbending lawgiver? By no means. It had spoken to demand freedom for the captive, to provide a refuge from the sword of the destroyer, to make a way for the ransomed to pass over, to bring down bread from heaven, to draw forth water out of the flinty rock;—such hadbeen the gracious and intelligible utterances of Jehovah's "voice" up to the moment at which "Israel camped before the mount."
And as to His "covenant," it was one of unmingled grace. It proposed no condition, it made no demands, it put no yoke on the neck, no burden on the shoulder. When "the God of glory appeared unto Abraham," in Ur of the Chaldees, He certainly did not address him in such words as, Thou shalt do this, and Thou shalt not do that. Ah, no; such language was not according to the heart of God. It suits Him far better to place "a fair mitre" upon a sinner's head than to "put a yoke upon his neck." His word to Abraham was, "I WILL GIVE." The land of Canaan was not to be purchased by man's doings, but to be given by God's grace. Thus it stood; and in the opening of the book of Exodus, we see God coming down in grace to make good His promise to Abraham's seed. The condition in which He found that seed made no difference, inasmuch as the blood of the lamb furnished Him with a perfectly righteous ground on which to make good His promise. He evidently had not promised the land of Canaan to Abraham's seed on the ground of aught that He foresaw in them, for this would have totally destroyed the real nature of a promise,—it would have made it a compact and not a promise; "but God gave it to Abraham by promise," and not by compact. (Read Gal. iii.)
Hence, in the opening of this nineteenth chapter, the people are reminded of the grace in which Jehovahhad hitherto dealt with them; and they are also assured of what they should yet be, provided they continued to hearken to Mercy's heavenly "voice," and to abide in the "covenant" of free and absolute grace. "Ye shall be a peculiar treasure unto Me above all people." How could they be this? Was it by stumbling up the ladder of self-righteousness and legalism? Would they be "a peculiar treasure" when blasted by the curses of a broken law—a law which they had broken before ever they received it? Surely not. How, then, were they to be this "peculiar treasure"? By standing in that position in which Jehovah surveyed them when he compelled the covetous prophet to exclaim, "How goodly are thy tents, O Jacob, and thy tabernacles, O Israel! As the valleys are they spread forth, as gardens by the river's side, as the trees of lign aloes which the Lord hath planted, and as cedar trees beside the waters. He shall pour the water out of his buckets, and his seed shall be in many waters, and his king shall be higher than Agag, and his kingdom shall be exalted. God brought him forth out of Egypt; he hath, as it were, the strength of an unicorn." (Numb. xxiv. 5-8.)
However, Israel was not disposed to occupy this blessed position. Instead of rejoicing in God's "holy promise," they undertook to make the most presumptuous vow that moral lips could utter. "All the people answered together, and said, 'All that the Lord hath spoken, we will do.'" (Chap. xix. 8.) This was bold language. They did not even say, Wehope to do, or We will endeavor to do. This would have expressed a measure of self-distrust. But no; they took the most absolute ground.—"We will do." Nor was this the language of a few vain self-confident spirits who presumed to single themselves out from the whole congregation. No; "allthe people answeredtogether." They were unanimous in the abandonment of the "holy promise"—the "holy covenant."
And now, observe the result. The moment Israel uttered their "singular vow," the moment they undertook to "do," there was a total alteration in the aspect of things. "And the Lord said unto Moses, 'Lo, I come unto theein a thick cloud.... And thou shalt set bounds unto the people, round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death.'" This was a very marked change. The One who had just said, "I bare you on eagles' wings, and brought you unto Myself," now envelopes Himself "in a thick cloud," and says, "Set bounds unto the people, round about." The sweet accents of grace and mercy are exchanged for the "thunderings and lightnings" of the fiery mount. Man had presumed to talk of his miserable doings in the presence of God's magnificent grace. Israel had said, "We will do," and they must be put at a distance in order that it may be fully seen what they are able to do. God takes the place of moral distance; and the people are but too well disposed to have it so, for they are filledwith fear and trembling; and no marvel, for the sight was "terrible,"—"so terrible, that Moses said, 'I exceedingly fear and quake.'" Who could endure the sight of that "devouring fire," which was the apt expression of divine holiness? "The Lord came from Sinai, and rose up from Seir unto them; He shined forth from Paran, and He came with ten thousand of His saints; from His right hand went a fiery law for them." (Deut. xxxiii. 2.) The term "fiery," as applied to the law, is expressive of its holiness,—"Our God is a consuming fire"—perfectly intolerant of evil, in thought, word, and deed.
Thus, then, Israel made a fatal mistake in saying, "We will do." It was taking upon themselves a vow which they were not able, even were they willing, to pay; and we know who has said, "Better that thou shouldest not vow, than that thou shouldest vow and not pay." It is of the very essence of a vow that it assumes the competency to fulfill; and where is man's competency? As well might a bankrupt draw a check on the bank, as a helpless sinner make a vow. A man who makes a vow denies the truth as to his nature and condition. He is ruined, what can he do? He is utterly without strength, and can neither will nor do any thing good. Did Israel keep their vow? Did they do "all that the Lord commanded?" Witness the golden calf, the broken tables, the desecrated Sabbath, the despised and neglected ordinances, the stoned messengers, the rejected and crucified Christ, the resisted Spirit.Such are the overwhelming evidences of man's dishonored vows. Thus must it ever be when fallen humanity undertakes to vow.
Christian reader, do you not rejoice in the fact that your eternal salvation rests not on your poor shadowy vows and resolutions, but on "the one offering of Jesus Christ once"? Oh, yes, "this is our joy, which ne'er can fail." Christ has taken all our vows upon Himself, and gloriously discharged them forever. His resurrection-life flows through His members and produces in them results which legal vows and legal claims never could effect. He is our life, and He is our righteousness. May His name be precious to our hearts. May His cause ever command our energies. May it be our meat and our drink to spend and be spent in His dear service.
I cannot close this chapter without noticing, in connection, a passage in the book of Deuteronomy which may present a difficulty to some minds. It has direct reference to the subject on which we have been dwelling. "And the Lord heard the voice of your words, when ye spake unto me; and the Lord said unto me, 'I have heard the voice of the words of this people, which they have spoken unto thee:they have well said all that they have spoken.'" (Deut. v. 28.) From this passage it might seem as though the Lord approved of their making a vow; but if my reader will take the trouble of reading the entire context, from verse twenty-four to twenty-seven, he will see at once that it has nothing whatever to sayto the vow, but that it contains the expression of their terror at the consequences of their vow. They were not able to endure that which was commanded. "If" said they, "we hear the voice of the Lord our God any more, then we shall die. For who is there of all flesh that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived? Go thou near, and hear all that the Lord our God shall say; and speak thou unto us all that the Lord our God shall speak unto thee, and we will hear it and do it." It was the confession of their own inability to encounter Jehovah in that awful aspect which their proud legality had led Him to assume. It is impossible that the Lord could ever commend an abandonment of free and changeless grace for a sandy foundation of "works of law."
It is of the utmost importance to understand the true character and object of the moral law, as set forth in this chapter. There is a tendency in the mind to confound the principles of law and grace, so that neither the one nor the other can be rightly understood. Law is shorn of its stern and unbending majesty, and grace is robbed of all its divine attractions. God's holy claims remain unanswered, and the sinner's deep and manifold necessities remain unreached, by the anomalous system framed by those who attempt to mingle law andgrace. In point of fact, they can never be made to coalesce, for they are as distinct as any two things can be. Law sets forth what man ought to be, grace exhibits what God is. How can these ever be wrought up into one system? How can the sinner ever be saved by a system made up of half law, half grace? Impossible. It must be either the one or the other.
The law has sometimes been termed "the transcript of the mind of God." This definition is entirely defective. Were we to term it a transcript of the mind of God as to what man ought to be, we should be nearer the truth. If I am to regard the ten commandments as the transcript of the mind of God, then, I ask, is there nothing in the mind of God save "Thou shalt" and "Thou shalt not"? Is there no grace? no mercy? no loving-kindness? Is God not to manifest what He is? Is He not to tell out the deep secrets of that love which dwells in His bosom? Is there naught in the divine character but stern requirement and prohibition? Were this so, we should have to say, God is law, instead of "God is love." But, blessed be His name, there is more in His heart than could ever be wrapped up in the "ten words" uttered on the fiery mount. If I want to see what God is, I must look at Christ; "for in Him dwelleth all the fullness of the Godhead bodily." (Col. ii. 9.) "The law was given by Moses, but grace and truth came by Jesus Christ." (John i. 17.) Assuredly there was a measure of truth in the law; it contained the truth as to what man ought to be.Like everything else emanating from God, it was perfect so far as it went—perfect for the object for which it was administered; but that object was not, by any means, to unfold, in the view of guilty sinners, the nature and character of God. There was no grace, no mercy. "He that despised Moses' law died without mercy." (Heb. x. 28.) "The man that doeth these things shall live by them." (Lev. xviii. 5; Rom. x. 5.) "Cursed is every one that continueth not in all things that are written in the book of the law to do them." (Deut. xxvii. 26; Gal. iii. 10.) This was not grace. Indeed, Mount Sinai was not the place to look for any such thing. There Jehovah revealed Himself in awful majesty, amid blackness, darkness, tempest, thunderings, and lightnings. These were not the attendant circumstances of an economy of grace and mercy; but they were well suited to one of truth and righteousness, and the law was that and nothing else.
In the law, God sets forth what a man ought to be, and pronounces a curse upon him if heisnot that. But then a man finds, when he looks at himself in the light of the law, that he actually is the very thing which the law condemns. How then is he to get life by it? It proposes life and righteousness as the ends to be attained by keeping it; but it proves, at the very outset, that we are in a state of death and unrighteousness. We want the very things at the beginning which the law proposed to be gained at the end. How, therefore, are we to gain them? In order todowhat the law requires,I must have life; and in order tobewhat the law requires, I must have righteousness; and if I have not both the one and the other, I am "cursed." But the fact is, I have neither. What am I to do? This is the question. Let those who "desire to be teachers of the law" furnish an answer. Let them furnish a satisfactory reply to an upright conscience, bowed down under the double sense of the spirituality and inflexibility of the law and its own hopeless carnality.
The truth is, as the apostle teaches us, "the law entered that the offense might abound." (Rom. v. 20.) This shows us very distinctly the real object of the law. It came in by the way in order to set forth the exceeding sinfulness of sin. (Rom. vii. 13.) It was, in a certain sense, like a perfect mirror let down from heaven to reveal to man his moral derangement. If I present myself with deranged habit before a mirror, it shows me the derangement, but does not set it right. If I measure a crooked wall with a perfect plumb-line, it reveals the crookedness, but does not remove it. If I take out a lamp on a dark night, it reveals to me all the hindrances and disagreeables in the way, but it does not remove them. Moreover, the mirror, the plumb-line, and the lamp do notcreatethe evils which they severally point out; they neithercreatenorremove, but simplyreveal. Thus it is with the law; it does not create the evil in man's heart, neither does it remove it; but, with unerring accuracy, it reveals it.
"What shall we say then? Is the law sin? Godforbid. Nay, I had not known sin, but by the law; for I had not known lust, except the law had said, 'Thou shalt not covet.'" (Rom. vii. 7.) He does not say that he would not have had "lust." No; but merely that he "had not known" it. The "lust" was there; but he was in the dark about it until the law, as "the candle of the Almighty," shone in upon the dark chambers of his heart and revealed the evil that was there. Like a man in a dark room, who may be surrounded with dust and confusion, but he cannot see aught thereof by reason of the darkness. Let the beams of the sun dart in upon him, and he quickly perceives all. Do the sunbeams create the dust? Surely not. The dust is there, and they only detect and reveal it. This is a simple illustration of the effect of the law. It judges man's character and condition; it proves him to be a sinner, and shuts him up under the curse; it comes to judge what he is, and curses him if he is not what it tells him he ought to be.
It is therefore a manifest impossibility that any one can get life and righteousness by that which can only curse him; and unless the condition of the sinner, and the character of the law are totally changed, it can do naught else but curse him. It makes no allowance for infirmities, and knows nothing of sincere, though imperfect, obedience. Were it to do so, it would not be what it is—"holy, just, and good." It is just because the law is what it is that the sinner cannot get life by it. If he could get life by it, it would not be perfect, or else he wouldnot be a sinner. It is impossible that a sinner can get life by a perfect law, for inasmuch as it is perfect, it must needs condemn him. Its absolute perfectness makes manifest and seals man's absolute ruin and condemnation. "Therefore, by deeds of law shall no flesh living be justified in His sight; for by the law is the knowledge of sin." (Rom. iii. 20.) He does not say, By the law is sin, but only "the knowledge of sin." "For until the law, sin was in the world; but sin is not imputed when there is no law." (Rom. v. 13.) Sin was there, and it only needed law to develop it in the form of "transgression." It is as if I say to my child, You must not touch that knife. My very prohibition reveals the tendency in his heart to do his own will. It does not create the tendency, but only reveals it.
The apostle John says that "sin is lawlessness." (1 John iii. 4.) The word "transgression" does not develop the true idea of the Spirit in this passage. In order to have "transgression," I must have a definite rule or line laid down. Transgression means a passing across a prohibited line; such a line I have in the law. I take any one of its prohibitions, such as, "Thou shalt not kill," "Thou shalt not commit adultery," "Thou shalt not steal." Here I have a rule or line set before me; but I find I have within me the very principles against which these prohibitions are expressly directed. Yea, the very fact of my being told not to commit murder shows that I have murder in my nature. There would be no necessity to tell me not to do a thingwhich I had no tendency to do; but the exhibition of God's will as to what I ought to be makes manifest the tendency of my will to be what I ought not. This is plain enough, and is in full keeping with the whole of the apostolic reasoning on the point.
Many, however, will admit that we cannot get life by the law; but they maintain, at the same time, that the law is our rule of life. Now, the apostle declares that "as many as are of works of law are under the curse." (Gal. iii. 10.) It matters not who they are, if they occupy the ground of law, they are, of necessity, under the curse. A man may say, I am regenerate, and therefore not exposed to the curse. This will not do. If regeneration does not take one off the ground of law, it cannot take him beyond the range of the curse of the law. If the Christian be under the former, he is, of necessity, exposed to the latter. But what has the law to do with regeneration? where do we find any thing about it in Exodus xx? The law has but one question to put to a man,—a brief, solemn, pointed question, namely, Are you what you ought to be? If he answer in the negative, it can but hurl its terrible anathema at him and slay him. And who will so readily and emphatically admit that, in himself, he is any thing but what he ought to be, as the really regenerate man? Wherefore, if he is under the law, he must inevitably be under the curse. The law cannot possibly lower its standard, nor yet amalgamate with grace. Men do constantly seek to lower its standard; they feel that they cannot getup to it, and they therefore seek to bring it down to them; but the effort is in vain: it stands forth in all its purity, majesty, and stern inflexibility, and will not accept a single hair's breadth short of perfect obedience; and where is the man, regenerate or unregenerate, that can undertake to produce that? It will be said, We have perfection in Christ. True; but that is not by the law, but by grace; and we cannot possibly confound the two economies. Scripture largely and distinctly teaches that we are not justified by the law; nor is the law our rule of life. That which can only curse can never justify, and that which can only kill can never be a rule of life. As well might a man attempt to make a fortune by a deed of bankruptcy filed against him.
If my reader will turn to the fifteenth of Acts, he will see how the attempt to put Gentile believers under the law as a rule of life was met by the Holy Ghost. "There rose up certain of the sect of the Pharisees which believed, saying, that it was needful to circumcise them, and to command them to keep the law of Moses." This was nothing else than the hiss of the old serpent, making itself heard in the dark and depressing suggestion of those early legalists. But let us see how it was met by the mighty energy of the Holy Ghost, and the unanimous voice of the twelve apostles and the whole Church. "And when there had been much disputing, Peter rose up, and said unto them, 'Men and brethren, ye know how that a good while ago God made choice among us, that the Gentiles by my mouth should hear'"—what?Was it the requirements and the curses ofthe lawof Moses? No. Blessed be God, these are not what He would have falling on the ears of helpless sinners. Hear what, then? "SHOULD HEAR THE WORD OF THE GOSPEL, AND BELIEVE." This was what suited the nature and character of God. He never would have troubled men with the dismal accents of requirement and prohibition. These Pharisees were not His messengers; far from it. They were not the bearers of glad tidings, nor the publishers of peace, and therefore their "feet" were aught but "beautiful" in the eyes of One who only delights in mercy.
"Now, therefore," continues the apostle, "why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear?" This was strong, earnest language. God did not want "to put a yoke upon the neck" of those whose hearts had been set free by the gospel of peace. He would rather exhort them to stand fast in the liberty of Christ, and not be "entangled again with the yoke of bondage." He would not send those whom He had received to His bosom of love to be terrified by the "blackness and darkness and tempest" of "the mount that might be touched." How could we ever admit the thought that those whom God had received in grace He would rule by law? Impossible. "We believe," says Peter, "that through the GRACE OF THE LORD JESUS CHRIST we shall be saved, even as they." Both the Jews, who had received the law,and the Gentiles, who never had, were now to be "savedthroughgrace." And not only were they to be "saved" by grace, but they were to "stand" in grace (Rom. v. 2.) and to "grow in grace" (2 Pet. iii. 18.). To teach any thing else was to "tempt God." Those Pharisees were subverting the very foundations of the Christian faith; and so are all those who seek to put believers under the law. There is no evil or error more abominable in the sight of the Lord than legalism. Hearken to the strong language—the accents of righteous indignation—which fell from the Holy Ghost in reference to those teachers of the law,—"I would they were even cut off which trouble you." (Gal. v. 12.)
And, let me ask, are the thoughts of the Holy Ghost changed in reference to this question? Has it ceased to be a tempting of God to place the yoke of legality upon a sinner's neck? Is it now in accordance with His gracious will that the law should be read out in the ears of sinners? Let my reader reply to these inquiries in the light of the fifteenth of Acts and the epistle to the Galatians. These scriptures, were there no other, are amply sufficient to prove that God never intended that the "Gentiles should hear the word" of the law. Had He so intended, He would assuredly have "made choice" of some one to proclaim it in their ears. But no; when He sent forth His "fiery law," He spoke only inonetongue; but when He proclaimed the glad tidings of salvation through the blood of the Lamb, He spoke in the language "of every nation under heaven."He spoke in such a way as that "every man in his own tongue, wherein he was born," might hear the sweet story of grace. (Acts ii. 1-11.)
Further, when He was giving forth, from Mount Sinai, the stern requirements of the covenant of works, He addressed Himself exclusively toonepeople. His voice was only heard within the narrow inclosures of the Jewish nation; but when, on the plains of Bethlehem, "the angel of the Lord" declared "good tidings of great joy," He added those characteristic words, "which shall be toall people." And again, when the risen Christ was sending forth His heralds of salvation, His commission ran thus: "Go ye intoall the worldand preach the gospel toevery creature." (Mark xvi. 15; Luke ii. 10.) The mighty tide of grace, which had its source in the bosom of God, and its channel in the blood of the Lamb, was designed to rise, in the resistless energy of the Holy Ghost, far above the narrow inclosures of Israel, and roll through the length and breadth of a sin-stained world. "Every creature" must hear, "in his own tongue," the message of peace—the word of the gospel—the record of salvation through the blood of the cross.
Finally, that nothing might be lacking to prove to our poor legal hearts that Mount Sinai was not, by any means, the spot where the deep secrets of the bosom of God were told out, the Holy Ghost has said, both by the mouth of a prophet and an apostle, "How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of goodthings!" (Isa. iii. 7; Rom. x. 15.) But of those who sought to be teachers of the law, the same Holy Ghost has said, "I would they were even cut off which trouble you."
Thus, then, it is obvious that the law is neither the ground of life to the sinner nor the rule of life to the Christian: Christ is both the one and the other,—He is our life and He is our rule of life. The law can only curse and slay. Christ is our life and righteousness. He became a curse for us by hanging on a tree. He went down into the place where the sinner lay—into the place of death and judgment; and having, by His death, entirely discharged all that was or could be against us, He became, in resurrection, the source of life and the ground of righteousness to all who believe in His name. Having thus life and righteousness in Him, we are called to walk not merely as the law directs, but to "walk even as He walked." It will hardly be deemed needful to assert that it is directly contrary to Christian ethics to kill, commit adultery, or steal. But were a Christian to shape his way according to these commands, or according to the entire decalogue, would he yield the rare and delicate fruits which the epistle to the Ephesians sets forth? Would the ten commandments ever cause a thief to give up stealing, and go to work that he might have to give?—would they ever transform a thief into a laborious and liberal man? Assuredly not. The law says, "Thou shalt not steal;" but does it say, Go and give to him that needeth,—Go,feed, clothe, and bless your enemy,—Go, gladden by your benevolent feelings and your beneficent acts the heart of him who only and always seeks your hurt? By no means; and yet, were I under the law, as a rule, it could only curse me and slay me. How is this, when the standard in the New Testament is so much higher? Because I am weak, and the law gives me no strength and shows me no mercy. The lawdemandsstrength from one that has none, andcurseshim if he cannot display it. The gospelgivesstrength to one that has none, andblesseshim in the exhibition of it. The law proposes life as the end of obedience, the gospel gives life as the only propergroundof obedience.
But that I may not weary the reader with arguments, let me ask, If the law be indeed the rule of a believer's life, where are we to find it so presented in the New Testament? The inspired apostle evidently had no thought of its being the rule when he penned the following words: "For in Christ Jesus neither circumcision availeth any thing nor uncircumcision, but a new creation. And as many as walk according tothis rule, peace be on them, and mercy, and on the Israel of God." (Gal. vi. 15, 16.) What "rule"? The law? No; but the "new creation." Where shall we find this in Exodus xx? It speaks not a word about "new creation." On the contrary, it addresses itself to man as he is—in his natural or old-creation state—and puts him to the test as to what he is really able to do. Now if the law were the rule by which believers are to walk,why does the apostle pronounce his benediction on those who walk by another rule altogether? Why does he not say, As many as walk according to the rule of the ten commandments? Is it not evident, from this one passage, that the Church of God has a higher rule by which to walk? Unquestionably. The ten commandments, though forming, as all true Christians admit, a part of the canon of inspiration, could never be the rule of life to one who has, through infinite grace, been introduced into the new creation—one who has received new life in Christ.
But some may ask, Is not the law perfect? and if perfect, what more would you have? The law is divinely perfect. Yea, it is the very perfection of the law which causes it to curse and slay those who are not perfect if they attempt to stand before it. "The law is spiritual, but I am carnal." It is utterly impossible to form an adequate idea of the infinite perfectness and spirituality of the law. But then this perfect law coming in contact with fallen humanity—this spiritual law coming in contact with "the carnal mind," could only "work wrath" and "enmity." (Rom. iv. 15; viii. 7.) Why? Is it because the law is not perfect? No, but because it is, and man is a sinner. If man were perfect, he would carry out the law in all its spiritual perfectness; and even in the case of true believers, though they still carry about with them an evil nature, the apostle teaches us "that the righteousness of the law is fulfilled in us, who walk not after the flesh,but after the Spirit." (Rom. viii. 4.) "He that loveth another hath fulfilled the law.... Love worketh no ill to his neighbor; therefore love is the fulfilling of the law." (Rom. xiii. 8-10.) If I love a man, I shall not steal his property—nay, I shall seek to do him all the good I can. All this is plain, and easily understood by the spiritual mind; but it leaves entirely untouched the question of the law, whether as the ground of life to a sinner or the rule of life to the believer.
If we look at the law, in its two grand divisions, it tells a man to love God with all his heart, and with all his soul, and with all his mind; and to love his neighbor as himself. This is the sum of the law: this, and not a tittle less, is what the law demands. But where has this demand ever been responded to by any member of Adam's fallen posterity? Where is the man who could say he loves God after such a fashion? "The carnal mind [i.e., the mind which we have by nature] is enmity against God." Man hates God and His ways. God came, in the Person of Christ, and showed Himself to man—showed Himself, not in the overwhelming brightness of His majesty, but in all the charm and sweetness of perfect grace and condescension. What was the result? Man hated God.—"Now have they both seen and hated both Me and My Father." (John xv. 24.) But, it may be said, man ought to love God. No doubt, and he deserves death and eternal perdition if he does not; but can the law produce this love in man's heart? wasthat its design? By no means, "for the law worketh wrath." The law finds man in a state of enmity against God; and without ever altering that state (for that was not its province), it commands him to love God with all his heart, and curses him if he does not. It was not the province of the law to alter or improve man's nature; nor yet could it impart any power to carry out its righteous demands. It said, "This do, and thou shalt live." It commanded man to love God. It did not reveal what God was to man, even in his guilt and ruin; but it told man what he ought to be toward God. This was dismal work. It was not the unfolding of the powerful attractions of the divine character, producing in man true repentance toward God, melting his icy heart, and elevating his soul in genuine affection and worship. No: it was an inflexible command to love God; and, instead of producing love, it "worked wrath;" not because God ought not to be loved, but because man was a sinner.
Again, "Thou shalt love thy neighbor as thyself." Can "the natural man" do this? Does he love his neighbor as himself? Is this the principle which obtains in the chambers of commerce, the exchanges, the banks, the marts, the fairs, and the markets of this world? Alas! no. Man does not love his neighbor as he loves himself. No doubt he ought; and if he were right, he would; but then he is all wrong—totally wrong—and unless he is "born again" of the Word and the Spirit of God, he cannot "see nor enter the kingdom of God." The lawcannot produce this new birth. It kills "the old man," but does not, and cannot, create "the new." As an actual fact, we know that the Lord Jesus Christ embodied, in His glorious Person, both God and our neighbor, inasmuch as He was, according to the foundation-truth of the Christian religion, "God manifest in the flesh." How did man treat Him? Did he love Him with all his heart, or as himself? The very reverse. He crucified Him between two thieves, having previously preferred a murderer and a robber to that blessed One who had gone about doing good—who had come forth from the eternal dwelling-place of light and love—Himself the very living personification of that light and love—whose bosom had ever heaved with purest sympathy with human need—whose hand had ever been ready to dry the sinner's tears and alleviate his sorrows. Thus we stand and gaze upon the cross of Christ, and behold in it an unanswerable demonstration of the fact that it is not within the range of man's nature or capacity to keep the law.[10]