Being assured that "every scripture is divinely inspired, and profitable for teaching, for conviction, for correction, for instruction in righteousness" (2 Timothy 3:16); and also bearing in mind that "as many things as have been written before have been written for our instruction, that through endurance and through encouragement of the scriptures we might have hope" (Romans 15:4), it was sought in the readings -- of which this "Outline" is largely the substance to have help from God as to the present bearing of this important part of the Holy Scriptures. If this volume should lead, by the grace of the Lord, to increased prayerful consideration of the last book of the Pentateuch, the prayer with which it is sent forth will be answered. Quotations from Scripture are generally, throughout this book, from the New Translation by J. N. Darby.
C.A.C.
The Old Testament is a great help to us because it presents things in a form which, according to the wisdom of God, is divinely suited to convey the truth to us, while presenting it in a way that exercises our spiritual understanding. I have no doubt that Deuteronomy was written primarily for us and not for Israel When I say primarily I mean that we who are God's people at the present time are the first to get the good of this book. No doubt Israel will get the good of it later on in great measure, but, we take precedence of them in getting the spiritual gain of it. It is the word of God to us. "For as many things as have been written before have been written for our instruction" (Romans 15:4).
This book contains "the words which Moses spoke to all Israel on this side the Jordan, in the wilderness ... in the fortieth year, in the eleventh month". How striking, then, that it should be prefaced by the statement,"There are eleven days' journey from Horeb by the way of mount Seir to Kadesh-barnea"! God would impress upon us, at the outset of this book, that there was no necessity on His part for forty years to intervene between Horeb and the land. It was but "eleven days'
journey"! Horeb, according to this chapter, was the place where Jehovah spoke to His people of what He had in His heart to give them. What answers to it for us is that God has made known the purpose of His love to give us a wondrous inheritance in Christ. Remission of sins and inheritance are linked together in the glad tidings, as we see in Acts 26:18. Our first consciousness of the love of God is when that love is shed abroad in our hearts by the Holy Spirit (Romans 5:8). But God's object in shedding abroad His love in our hearts is that we may love Him, and if we love Him we shall be interested in the things which He has prepared for them that love Him, and those things are the inheritance. There is no great distance, morally speaking, between Romans 5:6 and Romans 8 which answers to "the land of Moab" of Deuteronomy 1:6. The love of God would bless His people infinitely, and in a way worthy of Himself, but man is marked naturally by unbelief, and its workings appear even in those who are the subjects of God's mercy and grace. The way was clear on the divine side, and the journey short, but unbelief extended it to forty years. What a warning there is in this!
These opening statements give character to the whole book. It is a book in which the government of God appears from first to last. The blessings and benefits proposed are to be enjoyed conditionally on obedience and faithfulness. A turning away of heart from God will be followed by the most serious consequences. Hence this book is of great importance in a day when the general tendency is not to think enough either of the blessedness or the seriousness of the government of God in relation to His people.
The early part of Deuteronomy is largely a review of the past history of the people -- of God's ways with them, and of their behaviour in connection with those ways.
It suggests what is deeply interesting; namely, that a point is reached in soul-history when the people of God are prepared to review their past, and to take account of it under the instruction of Christ, of whom Moses was undoubtedly a type. We are not capable of taking a spiritual review of God's ways with us, or of our own behaviour relative to those ways, until we reach a position which answers to "the land of Moab". There must be spiritual capacity to receive the instruction of Christ, and that could only be found with those who have availed themselves of the brazen serpent aspect of the death of Christ, and seen in it God's condemnation of sin in the flesh. Israel in "the land of Moab" had also known what it was to sing to the well (Numbers 21:16 - 18). They were, typically, "according to Spirit" (Romans 8:5), and had been able to overcome Sihon and Og -- two giant-kings who represent the flesh in its desire for self-display or for self-indulgence. It is by the power of the Spirit alone that these giants can be smitten, and those who have overcome them are prepared to sit down at the feet of Christ, and to receive of His words (Deuteronomy 33:3). As knowing His love we come under His instruction."In the land of Moab began Moses to unfold (or expound) this law". Moses is here typical of Christ, not as Lord, but as the Teacher or Instructor of His saints. "For one is your instructor, and all ye are brethren ... one is your instructor, the Christ" (Matthew 23:8, 10). That indicates precisely the Deuteronomic position; the brethren are viewed as under the instruction of Christ. The saints at Ephesus are addressed by Paul as having known this blessed instruction. "But ye have not thus learnt the Christ, if ye have heard him and been instructed in him" (Ephesians 4:20, 21).
It is a very blessed thing to have the thoughts of God brought before us by ONE who loves us, and who is able
to give us spiritual understanding in regard to our past history, and to tell us what the mind of God has in view for us, and how His government will act in regard to us, whether as prospering us if faithful and obedient, or as visiting upon us the consequences of departure from Him. The people of God are viewed all through this book as loved by Him -- "Yea, he loveth the peoples" (chapter 33: 3) -- but it is love that acts governmentally according to the fidelity or the unfaithfulness of those loved. And at the end of the book we are shewn how He will ultimately bring to pass the full blessing of His people according to His determinate counsel and foreknowledge.
We shall find in this book -- if helped of God to do so -- much instruction as to the inheritance, and the conditions on which we can enjoy all that the love of God proposes to bring us into. For this book does not contemplate what will be enjoyed in our heavenly future, but what may be enjoyed in a heavenly present when suitable and spiritual conditions are found amongst the people of God. It is important to bear in mind that -- though it is the privilege of God's called ones to touch spiritually things which are outside responsibility -- we ourselves, as long as we are down here, are never outside responsibility, with all the sobering exercise that attaches to it. Therefore the government of God goes on in relation to His people, and the way in which it acts is a prominent feature of this book. We see it plainly, too, in the epistles to Colossians and Ephesians, where the risen and heavenly position of the saints is developed.
But; what is peculiarly precious in Deuteronomy is that all these things are presented as being learned under the personal instruction of Christ -- the blessed One who
loves us, and who knows perfectly all the thoughts of divine love in regard to us, and who delights to impart those thoughts to us. The consideration of this must, surely, awaken the most lively interest in this book on the part of all those who love God, and who love the Lord Jesus Christ.
God would have His people to enter upon the inheritance as imbued with the affections and intelligence of children and sons, and this would include a holy judgment of all that has been displeasing to Him in our past. Under the instruction of Christ we learn what God has proposed to us, and His ways with us consequent upon our unbelief. We learn how we have been hindered in our spiritual progress. This book is not the history of the circumstances we have passed through, and of our behaviour in them but it suggests all being reviewed under the instruction of Christ with a view to our being formed in the spiritual features which are proper to the children -- the joint-heirs of Christ. We have all behaved badly, but we learn it in Deuteronomy in the presence of One who loves us, and who instructs us in order to bring every thought of our hearts into correspondence with Himself. It is most blessed.
The review begins by making mention of what Jehovah had spoken in Horeb. He would have had them take their journey, and go straight into the land which He had set before them, and this in its full extent, even "unto the great river, the river Euphrates". Jehovah would have had them to go straight from Horeb into possession of the land. Therefore the long delay had been occasioned entirely from their side.
The secret was that the covenant did not really fill and govern their affections: and this is why Moses later on in the book enlarges so much upon it, and on the favour God had shewn them in it. The secret of long
delay as to the possession and enjoyment of the inheritance lies in the fact that the love of God, as known in the glad tidings, does not really govern our affections. This leaves room for the workings of unbelief, which disclose the true character of what we are naturally, even in presence of the most blessed actings of God in love. This turns, in the end, to our learning self more fully, and the unmendable character of our flesh. That generation, ever marked by unbelief and rebellion, cannot inherit with Christ.
In reviewing our past history with Christ we learn how we have missed things, and been delayed in reaching what was in God's mind for us. We have not kept in view the blessed proposals of the love of God. All manifestations of the flesh are the fruit of unbelief; they shew that God has not His place with us. So the Holy Spirit appeals to us not to harden our hearts, and sneaks of a generation with whom God was wroth as always erring in heart. And we are exhorted to see that there be not in us "a wicked heart of unbelief, in turning away from the living God" (Hebrews 3:7 - 12).
It came to light "at that time" (verse 9) how much there was in the people which was not in accord with the covenant; and which was, therefore, quite unsuited to the inheritance. Moses had to say, "I am not able to bear you myself alone ... . How can I myself alone sustain your wear, and your burden, and your strife ?" The blessing of God was there, truly, multiplying them as the stars of heaven, but what contrary and hindering elements were there also! On God's side Horeb and the land -- the covenant and the inheritance! On their side wear, and burden, and strife! What a terrible contrast!
Is it not serious to reflect that the first item in
this review of the past calls attention to the great proneness of the people of God to have difficulties and matters of strife with one another? Such things shew how little we are really governed either by the love of God or by the prospect of the inheritance.
But this condition of things is mentioned here to bring out the fact that divine provision is made for the adjustment of all differences amongst God's people. It is not God's way that differences should go on unsettled. We may be quite sure that the provision for dealing with such things is not less in the assembly than it was in Israel. There are "wise and understanding and known men" who can be set over thousands, hundreds, fifties and tens. The Lord's administration provides everything that is needed for the adjustment of differences, and -- failing everything else -- there is always the Lord Himself as the final court of appeal. The assembly at Corinth was not a very spiritual one, but Paul speaks to them as having amongst them the ability to judge in matters which one might have against another. He even says, "If then ye have judgments as to things of this life, set those to judge who are little esteemed in the assembly. I speak to you to put you to shame. Thus there is not a wise person among you, not even one, who shall be able to decide between his brethren!" Paul would not allow that this was possible. If there was a "wise and understanding and known" man for every ten in Israel we may be sure that such are always within reach. The assembly is always furnished with such as have the confidence of their brethren; their uprightness and freedom from personal bias makes them "known men". "The judgment is God's", but when we are wrong we are very apt to go to unspiritual persons who will take our side, and fall in with our view of
the matter. But is it not far better to have a judgment which will be in accord with God and with heaven? For this I must go to one who is spiritually "wise and understanding", and I must submit my case to him.
Nothing could be of greater practical importance than to see that the divine principle on which all differences between the people of God are to be settled is that of subjection. On no other principle would this divine arrangement work. Whether it were thousands, hundreds, fifties, or tens, the spirit of subjection was requisite throughout all Israel. "Submitting yourselves to one another in the fear of Christ" (Ephesians 5:21); I understand that to mean that we recognise Christ in the brethren, and hence we respect their judgment. We have to beware of looking for vindication rather than for divine adjustment. The flesh always wants to be vindicated, but a truly upright soul looks for adjustment. It is well to recognise that ability for judgment is in the assembly, and it is my privilege -- if I think I have a grievance -- to assume that the brethren are likely to have a more spiritual judgment than mine, and to submit myself to their judgment, as acknowledging the goodness and wisdom of God in providing such a safeguard for me.
The spiritual review of such conditions as are here contemplated would surely lead us to see how much time has been lost through our being marked by self-consideration or self-assertion, and insisting on what is due to us. Even where real wrong has been done, the apostle says, "Why do ye not rather suffer wrong? why are ye not rather defrauded?" A heart governed by the love of God could afford to pass by many personal wrongs. Is it not sad to think of prolonged attention being given to petty differences, which attention
might have been fixed on the inheritance? If there are "causes" between brethren which need to be heard, by all means let them be heard and settled. But how many things would silently drop if love worked in the heart!
When "causes" have to be heard what an exercise it is to "judge righteously", not to "respect persons", to "hear the small as well as the great", not to be "afraid of the face of man, for the judgment is God's"! Judgment is to he according to a divine standard; it is to be of the same character and impartiality as it will be when "the saints shall judge the world".
It is almost incredible how much distraction and preoccupation of mind is caused amongst the people of God by personal differences, often really of the most trivial nature. How much time has been lost spiritually in this way! How foolish we have been to hold things in our hearts, and allow them to eat up -- like the palmer-worm, and the locust, and the canker-worm, and the caterpillar of Joel 1:4 -- our spiritual prosperity! Do we not feel how we have been hindered by such things? Probably ninety per cent of the differences amongst the people of God are caused by things not worth five minutes' consideration. But provision is made for "causes"that really need to be heard; it is for us to subject ourselves to the judgment of the saints, not to waste our time by going on with things unsettled. To do the latter is really an action of unbelief.
The "great and terrible wilderness" was "on the way to the mountain of the Amorites". No doubt it had its place in the ways of God. The more terrible the wilderness was the more desirous should they have been to reach the land. Probably many of the inscrutable ways of God with His people -- peculiar trials, intense sorrow -- are designed to lead their affections and hopes into the region of His love's purpose. This is the answer
to the "tribulations" of Romans 5:3, endured in the consciousness of the love of God, and intensifying hope that does not make ashamed. If we look at the household of faith we see very many who are under great pressure, but all is designed to produce a divine result. "And not only that, but we also boast in tribulations, knowing that tribulation works endurance; and endurance, experience; and experience, hope; and hope does not make ashamed, because the love of God is shed abroad in our hearts by the Holy Ghost which has been given to us" (Romans 5:3 - 5). Wilderness pressures lead to experience; we prove what God can be to us in pressure.
At Kadesh-barnea the land was set before them. "And I said unto you, Ye are come unto the mountain of the Amorites, which Jehovah our God giveth us. Behold, Jehovah thy God hath set the land before thee: go up, take possession, as Jehovah the God of thy fathers hath said unto thee; fear not, neither be dismayed" (Deuteronomy 1:20 - 21). The details of the history are not repeated here, because the object is to call attention to what was the great and solemn cause of their being forty years in the wilderness. All other things had, we might say, a secondary place. The people were not governed by what "Jehovah the God of thy fathers hath said unto thee". They did not hearken to His word; they entered not in because of unbelief. It is this which the Holy Spirit dwells on in Hebrews 3, 4 as a most salutary warning for us.
Unbelief took the form of sending men to examine the land, God and His word were not enough! It was to God and the word of His grace that 'Paul committed the Ephesian elders as being able to build them up and
give them an inheritance among all the sanctified (Acts 20:32). But these are not enough for the flesh. Flesh must have flesh to lean upon; it must have something of the natural. If we are faithful to our own hearts we must admit how often it has been so with ourselves. The divine and the spiritual have not been sufficient. The spirit of "We will send men before us" is often present with the people of God. It may be great human prudence, but it is setting God and His word aside. It assumes that the word of men is a safer thing to rely on than the word of God. "Go up, take possession" was what Jehovah said, but they said, "We will send men". It was a human expedient, but it was permitted of God in order that the state of their hearts might be brought out. It secured a further testimony of the goodness of the land',but in result it brought out the state of their hearts in relation to God. God permits much to happen that is the fruit of unbelief in view of the lessons that will be learned by it."But ye would not go up, and rebelled against the word of Jehovah your God; and ye murmured in your tents, and said, Because Jehovah hated us, he hath brought us forth out of the land of Egypt, to deliver us into the hand of the Amorites to destroy us" (verses 26, 27).
Does not this bring out what a terrible thing the flesh is? It never appreciates God, however good He may have been. All that He had done in Egypt and in the wilderness was of no account. "Jehovah hated us"! His wondrous deliverance, His paternal care, His daily and nightly guardianship and guidance only resulted in "ye did not believe Jehovah your God". All the difficulties which they saw were simply proof of their want of faith -- the evidence that they were not characterised by a spirit of sonship. So Moses called their attention to the fact that "Jehovah thy God bore thee, as a man doth bear his son, in all the way that ye went until
ye came to this place" (verse 31). They bad proved the paternal love of God in all the way, but they believed Him not.
How often it has been like that with us! We have not been at all ready to go in heartily for the spiritual and the eternal. We have seen all kinds of difficulties in that direction, and when things have not fallen in with our thoughts we have been ready to think that God was against us. The most wonderful blessedness that God could bestow on a highly favoured creature is in Christ -- every spiritual blessing in the heavenlies is there -- but the flesh finds no attraction or delight in Christ, or in what God has given in Him. It takes no interest in the spiritual; it has no desires that way. Then for God and for faith it must be utterly set aside -- disowned and disallowed. Hence the solemn sentence went forth, "And Jehovah heard the voice of your words, and was wroth, and swore, saying, None among these men, this evil generation, shall in any wise see that good land, which I swore to give unto your fathers" (verses 34, 35). What a spiritual instruction is this! There has been in our history a generation like that; it is our own flesh. Now under the instruction of Christ we have to review it all, and learn to judge it spiritually as God has judged it. How many things in our history have happened because we had not God before us, and His word had not place in our hearts!
Caleb, on the other hand, comes in as representing a new generation -- a generation marked by faith and the spirit of sonship. "Except Caleb the son of Jephunneh, he shall see it, and to him will I give the land that he hath trodden upon, and to his children, because he hath wholly followed Jehovah" (verse 36). Caleb had typically the earnest of the Spirit in his heart. He would see and possess the land. He represents the exercise of faith in contrast to the unbelief
of the flesh. The instruction of this chapter is largely to teach us to distinguish between what is of flesh and what is of faith. To be on the faith line we must unsparingly judge the flesh line. Caleb had another spirit; he did not say, "Jehovah hated us", but "If Jehovah delight in us, he will bring us into the land, and give it to us, a land that flows with milk and honey" (Numbers 14:8). The mind of the flesh is death and enmity against God. But the spirit of sonship would always preserve in our hearts the sense that God delights in us; and the activity of that spirit sets us free practically from the workings of the flesh. "The earnest of the Spirit" means that the inheritance is in a man's heart before he gets there. Caleb said to Joshua long afterwards, "Forty years old was I when Moses the servant of Jehovah sent me from Kadesh-barnea to search out the land; and I brought him word again as it was in my heart" (Joshua 14:7). He carried the earnest in his heart all through the wilderness. How much better that is than the murmurs of the wilderness! Caleb is a typical overcomer; he was as strong for war at eighty-five as he was at forty; and he dispossessed some of the biggest of the Anakim. Faith, the power, of the Spirit, and the power of the Lord all go together. It is the Caleb generation -- the faith generation -- that is sealed with the Holy Spirit of promise. It would be impossible for the Holy Spirit to be connected in any way with the flesh. "In whom also (that is, in Christ), having believed, ye have been sealed with the Holy Spirit of promise, who is the earnest of our inheritance to the redemption of the acquired possession to the praise of his glory" (Ephesians 1:13, 14).
Then it is very touching that at this point Moses says, "Also Jehovah was angry with me on your account,
saying Thou also shalt not go in thither". It was not historically at that time that Jehovah was angry with Moses, but much later, but it is brought in at this point, I believe, with a spiritual reference to Christ as the One who has come under the anger of God vicariously on account of what has been found in the flesh of God's people. It is Christ reminding us that the flesh and its movements cost Him the suffering of the anger of God. That should have more effect in detaching us from the flesh than anything else. So we read in Romans 8:3 "God, having sent his own Son, in likeness of flesh of sin, and for sin, has condemned sin in the flesh". It was in God's own Son that it was condemned. Israel has seen Jehovah angry with their Messiah; they did esteem Him "stricken, smitten of God, and afflicted", but they will have to learn that it was on their account. And it was on our account that Christ came under the darkness and the forsaking of the cross. He bore the judgment due to sinful flesh, and God would bring us to recognise that it was the judgment of our sinful flesh that He bore. What a subdued and chastened feeling this would produce in our spirits! What a holy fear of all that is the outcome of the flesh! Then if I see some manifestation of the flesh in a brother or sister do I always remember that in precious and holy love Christ bore the full weight of what is due to it? Am I in sympathy with Christ about it? Or are there feelings of resentment and anger, or a thought that such things are not in me? The flesh has to be condemned; it is impossible that it should be tolerated; but let us judge it in the light of the way in which divine love has dealt with it in the sufferings and death of our Lord Jesus Christ. How deeply should this affect our hearts! Could anything move us more in the direction of self judgment than to consider that Christ on our account has come under condemnation,
Christ after the flesh has gone in death on our account, bearing the judgment of sinful flesh, and bringing the man after the flesh to an end sacrificially before God. Joshua represents Christ as the risen, living One -- the spiritual Leader of His people into the land -- and the "little ones" are mentioned as shewing that God would not give up His purpose. If one generation is wholly excluded, He will have another generation to go in and possess the land under the leadership of the risen Christ. The generation of flesh does not go in, but the faith generation does.
Then the review calls to mind another feature of rebellious flesh. When the solemn sentence had gone forth, immediately the flesh took another character. They would, by a superficial repentance, have set it all right. They refused the solemn government of God under the action of which they had come. They said, "We have sinned against Jehovah, we will go up and fight, according to all that Jehovah our God hath commanded us". But Jehovah had then sworn in His wrath; His governmental action was irreversible. The only divine path now was to accept it, and humbly bow under His mighty hand.
The levity and presumption of the flesh is equal to its unbelieving fears, and the same generation that despised the pleasant land when Jehovah presented it to them as His gift, now despised His solemn act of government. Such levity and presumption may be expected to appear when flesh is active. There is a saying lightly, "We have sinned", and an assuming to go on as if nothing serious had happened, but the result is disastrous. The Amorite became the rod of God for the destruction of the flesh. It was much like what is spoken of in the New Testament as being delivered to Satan (1 Corinthians 5:5; 1 Timothy 1:20). We may well pray with David, "Keep back thy servant also from
presumptuous sins; let them not have dominion over me" (Psalm 19:13).
The people have now the opportunity, nearly forty years after the circumstances occurred, of reviewing all this, and getting a spiritual judgment of it all under the instruction of Moses. One loves to think of the great gain of taking up such exercises from the Deuteronomic standpoint. God would have His people in perfect accord with Himself as to every wilderness exercise before they go over Jordan, Christ will expound it all to us in the plains of Moab; He will review it all to a people spiritually able to listen to Him. I suppose we rarely see how God is set on giving us the land, or how the flesh hinders us, at the time of the wilderness experiences. The truly spiritual estimate of things comes later when we review things under the instruction of Christ. Under His instruction we learn to judge every feature of flesh that may have come out in us -- perhaps forty years before. He does not leave us unadjusted in respect of things which may have happened long ago. He would not be satisfied that we should be of a different mind from Him about something that may be long past. He says, as it were, I want you to come into the inheritance as my brethren, joint-heirs with me, having the same mind and judgment of things as I have. It is not that the flesh is adjusted, but we are adjusted in regard to its nature and movements, and brought into accord with Christ. We have to learn to disentangle what is of the flesh from what is of faith and of the Spirit, and to disallow all that has been of the flesh, so that nothing has value or weight with us but what is of faith and of the Spirit. Under the instruction of Christ we become truly brethren -- we acquire family character as children of God. That is what is largely in view in Deuteronomy; the official side is not prominent; the tabernacle system hardly
appears; the subject is chiefly those family features in the people of God which are suited to the inheritance, and which qualify them to enjoy it.
We are told in chapter 2: 14 that the days from Kadesh-barnea to the crossing of the torrent Zered were thirty-eight years, and that during that period "the whole generation of the men of war was consumed from the midst of the camp, as Jehovah had sworn unto them". The end of the generation of flesh and unbelief is thus briefly intimated, and then, in chapters 2 and 3, Moses review takes account of the unfailing goodness and blessing of Jehovah for forty years, and also of the victories and acquisition which had been secured by His power and favour on the eastward side of Jordan.
It is our privilege, in what answers to "the land of Moab", to review under the instruction of Christ, not only manifestations of flesh and unbelief, which may have marked our past, but also the unfailing goodness of our God, and the victories which His grace has vouchsafed in the Spirit. "For Jehovah thy God hath blessed thee in all the work of thy hand. He hath known thy walking through this great wilderness: these forty years hath Jehovah thy God been with thee; thou hast lacked nothing" (chapter 2: 7). How blessed to review the wilderness as a place where the blessing and bounty of God have never failed, where His presence has been the sure pledge of the supply of every needed thing! Such an experience of God is surely the greatest possible encouragement to move boldly forward to the land of His purpose Our Moses would lead us to
take account, not only of the naughtiness and unbelief of our flesh, but of an infinite number of encouragements and blessings which have come to us through the faithfulness of our God, and which have evidenced His presence with us, and His care over us. Christ would remind us that we have not taken a step, or passed through a day of our wilderness history, that has not been marked by the care, bounty, and blessing of our God.
Then there were certain "brethren" who were not to be attacked -- the children of Esau. They were not in the line of God's testimony, they had not known deliverance from Egypt as Israel had, nor what it was to have the tabernacle in their midst, nor the exercises of a people and priesthood identified with the movements of the tabernacle of testimony in the wilderness. But they were to be regarded as "brethren" who had a portion assigned to them by God, and which they had occupied as a result of former conflicts in which Jehovah had destroyed certain enemies before them. This is deeply interesting and instructive, for there are those today who occupy precisely such a position. They are truly in family relationship with the people of God, and have promises of blessing -- for "By faith Isaac blessed Jacob and Esau concerning things to come" (Hebrews 11:20) -- and they hold territory which has been given to them by God, and gained through former conflicts and victories. But they have never really known deliverance from the world system, nor what it was to be identified with that divine system which was set forth typically in "the tabernacle of the testimony". The reformation was a great battle, and it resulted in certain territory being possessed. No spiritual person can doubt that the victory in that conflict was given by God, and the ground won from the enemy was an assigned portion given by God. We have to recognise
this, and not to "attack" our brethren who hold that ground. "They will be afraid of you; and ye shall be very guarded: attack them not".
This is very instructive as shewing the kind of spirit God would have in His people whom He is preparing to enter into the full thought which is in the purpose of His love for them. He teaches us to regard as "brethren" many who have a portion which comes very far short of what is in His heart for His people. But they have something, and what they have is to be recognised as R God-given portion; they are not to be attacked or distressed. Some of the sects no doubt arose in the first place from a genuine desire to resist the enemy, and to hold something that was felt to be of Gold. There was conflict, and in result something was held, though it was far short of what was in God's mind concerning the inheritance of His people. Whatever can be recognised as God-given is to be respected; there is to be no attempt to dispossess those who hold it. We are to regard them as "brethren" though they may be afraid of us; our great desire, indeed, should be that they might possess and enjoy the full wealth of all that is in God's purpose for His people. It is very striking that such an instruction should come in at this point, just when the conflict for the possession of the land is to be entered on. It shews the kind of spirit God would have to be in His people towards "brethren" who are not walking with them, and who are not really in the line of the heavenly calling or of the divine testimony.
We may recall, however, that these very people who were to be regarded as "brethren", and not to be attacked, shewed a very naughty and hostile spirit towards Israel -- see Numbers 20:14 - 21. And later in the history they became active adversaries (2 Chronicles 20:10, 11). When God brings His testimony into view,
or causes His land to be possessed in any measure by His Israel, it becomes a test for the brethren who hold a portion which may have been God-given, but which is not the true or full thought of God for His people. And what comes out in the subsequent history shews that neither the children of Esau nor the children of Lot were sympathetic with what Jehovah was doing in and for Israel. Further movements of God, and especially the bringing out of His "whole counsel", test the "brethren", and, alas! they often awaken positive hostility. But if the "brethren" become hostile to what is of God they no longer have His support in holding what He may have given them in time past. Hence we find that the reformed Churches and the sects who, through past conflicts, did secure and hold something that was God-given, having now become hostile to the further spiritual movements of God, have lost their power to hold what was assigned to them by God in time past. They are being dispossessed by the enemy of all that they did hold from God, and in many cases hardly "so much as a foot-breadth" remains to them of what their fathers gained through conflict. Superstition and tradition on the one hand, and infidelity on the other, are rapidly stealing away from them all that they once had from God. It is the sad result, in the government of God, of an attitude of hostility to His truth and testimony as more fully developed by His Holy Spirit.
But we have to be "very guarded" not to "attack" any who are in possession of what is God-given, even though it may not be the full truth of the divine calling. God would not have us in a spirit of enmity against anything that is of Himself, wherever it may be. We do not want to forbid, or to minimize, anything that is of God. It is a comfort to know that our affections and prayers can go out to everything that is of God, even
though it be not His full thought for His people. So that we regard as "brethren" the whole company of God's children; they are our spiritual kindred. But the consciousness that we can regard affectionately and sympathetically all that is of God, wherever it may be, only intensifies the purpose of spiritual persons to stand wholly apart from what is of man.
God would have a spirit in His people which would tend to disarm the hostility of their "brethren", and to make His Israel an attractive people. Our brethren may be afraid of us, but we are to manifest a brotherly spirit towards them. Christians generally are feeling that the brotherly spirit is greatly lacking; family affections and spiritual fellowship are fast dying out of the decadent Christian profession. In the midst of such conditions God would maintain the truth and the brotherly spirit as an attractive rallying point for all the "brethren".
"Ye shall buy of them food for money, that ye may eat; and water shall ye also buy of them for money, that ye may drink; for Jehovah thy God hath blessed thee in all the work of thy hand" (chapter 2: 6, 7). God's people are so wealthy through His blessing that they stand in no need of favours from any. They can move at their own charges; they come under no obligation either to the world, or to "brethren" who do not walk with thorn. It is sometimes thought that the "box" has not a spiritual character, and that it is an inferior item in the privilege and service of the saints. But if it speaks, as it surely does, of the love of the Lord's people, and of their practical care for His interests, it is not an inferior item to Him. And even on the side of meeting necessary expenses for rent, light, etc., it speaks of the dignity, and independence of the world, which marks the assembly of God. That assembly moves through the present scene as a heavenly stranger, coming under no obligation to anyone, but providing for its own needs
at its own cost, out of resources which are the fruit of the blessing of God. It is a sad thing when Christians give the impression, as they often do, that they need the contributions or charity of those around them. It is a poor testimony to the wealth of a people who profess to be blessed by God.
In what answers, spiritually, to "the land of Moab" the true Moses can recall past victories which have been gained by the people of God through His power and grace. Sihon the king of Heshbon and Og the king of Bashan had been overcome, and their land possessed. This was the beginning of the war of conquest; and it was the pledge of what Jehovah would do for His people (see chapter 2: 25; 3: 21,22). The "words of peace" sent to Sihon only brought out deep rooted hostility on his part; he would hold his land against Jehovah who alone had right to it. The flesh would hold territory which really belongs to God so that it shall not be divinely occupied. Sihon would seem to represent that energy of the flesh which would hold natural things and natural relationships for one's own honour and renown. Og would represent, I think, the tendency in the flesh to hold these things in self indulgence; "his bedstead" is the only thing about him specially mentioned; he represents the holding of what we are and have in an easy-going way for our own pleasure.
Our bodies, and all natural relationships -- whether that of wives and husbands, children or parents, servants or masters -- are really territory which belongs to God, and can only rightly be held for Him. It is territory which has to be taken out of the power of the flesh, and held in the power of the Spirit for God. Indeed all that we possess here is to be held for God. The cattle and the spoil of the cities would speak, perhaps, of material things, or that which in itself is "the mammon of unrighteousness", but which is now to be held under stewardship
to God for our own future advantage. These things belong to the eastward side of Jordan; they are not in Canaan, but they indicate territory that has to be taken out of the power of the flesh and held for God. Such victories are a great and divine encouragement to move forward into that spiritual territory which lies on the other side of Jordan -- the sphere which God's love and purpose have ever in view as the proper inheritance of His people. The power of the flesh would hold our bodies and all natural and material things in some way for self, but we have had to get the victory over that power so that they might be held by the Spirit for God. Sihon would represent energetic flesh; the poets celebrated his exploits (Numbers 21:26 - 30); Og typifies self indulgent flesh. All the cities and towns would speak of the kingdoms of those two giants in detail. But Moses, reviewing the past, could say, "There was not one city too strong for us: Jehovah our God delivered all before us" (chapter 2: 36). It corresponds with Romans 8 where we see a people characterised by the indwelling of the Spirit of God, and who have divine power to overcome and set aside the flesh.
In what answers to "the land of Moab" the Lord can review victories which have been gained over the flesh by His people. He loves to remind us of them, for they are the pledge of victory in conflicts which are yet to come. Have we really proved that "there was not one city too strong for us"? There is not one bit of the power of the flesh that is too strong to be overcome by the Christian walking in the Spirit. But how far have we proved it; so that our Moses can remind us of former triumphs as indicating how God has been with us and for us? There are times when the flesh seems to be specially active in its opposition, and this is often
when there is a real desire to be pleasing to God. But it is encouraging to know that God intends to give us the victory in the power of His Spirit. "That he might give him into thy hand, as it is this day" (verse 30). Melanchthon had to learn that "old Adam was too strong for young Melanchthon", and I suppose most of us can understand his experience, but we could not, say that "old Adam" was too strong to ho overcome by one walking in the Spirit.
As these cities "fortified with high walls, gates, and bars", fell one after another, how the people would be encouraged to find that Jehovah was really for them. And as one form of the power of the flesh after another is overcome through the Spirit there is great encouragement with regard to conflicts that are still before us. Everything that has proved to us that God has been with us in the wilderness, and every victory that has enabled us to hold any ground for Him is so much encouragement to pass on into the spiritual sphere of purposed blessing in Christ. Surely there are some spiritual victories and conquests in our past history which the Lord can remind us of, and which He would have us to review with Him! The result of giving place to the Spirit is that the flesh is practically set aside, and the saints come out as sons and children of God. The responsible life is, so to speak, wrested out, of the power of the flesh, and held by the Spirit for God. That is territory possessed on the eastward side of Jordan.
We learn from chapter 3: 12 - 22 that Jehovah gave that land to be possessed by the Reubenites, the Gadites, and half the tribe of Manasseh. There is no suggestion here that Reuben and Gad were wrong in desiring to have their possession in that land; we are not told here that they said, "Bring us not over the Jordan" (Numbers 32:5). It is seen here as typical of territory
which God would have to be possessed by His people, though not the resurrection or heavenly side. It is the region of natural things and relationships, the sphere of responsible life, and it is the will of God that it should be possessed and held by His people as from Him, and for Him.
The failure of Reuben and Gad did not lie in taking possession "on this side the Jordan eastward", hut in being content to have their inheritance on that side only. They did not value that which it was the delight of God to give; they thought of what, suited them to receive rather than of what suited Him to give. God would have His people to occupy the ground covered by the epistle to the Romans, but not to be content with that only, but also to pass on to the ground covered by the epistles to the Colossians and Ephesians. How many are content to know the justifying grace of God, and to prove the favour and mercy of God in their circumstances here -- in their families, in their businesses, in the whole sphere of natural relationships and things on the earth! God would, indeed, have us to occupy that ground as divinely given territory to be held for Him. He would have us to piously recognise His goodness and favour in that region. But He would have us, above all things, to desire to enter upon the present possession of that wondrous region of spiritual blessing in Christ Jesus which is typified by the land over Jordan. It is the purpose of His love to give us that land for our possession and enjoyment, and it is a very serious matter to stop short of it. We have often been told that those who said, "Bring us not over the Jordan" were the first to be carried into captivity.
At the end of chapter 3 Moses brings before the people how intensely his own desires were set on the "good land". "Let me go over, I pray thee, and see
the good land that is beyond the Jordan, that goodly mountain, and Lebanon". Christ would impress us, as we come under His instruction, with what the "good land" was to Him. How He cherished every precious thought of the love of God! It is written that "they despised the pleasant land" (Psalm 106:24), and this is true still of many of the people of God. Rut to Christ "the pleasant land" was ever in view. Coming into the world what He had before Him was the will of God, and God's precious thoughts man-ward. As Psalm 40 tells us prophetically, His language was, "Behold I come, in the volume of the book it, is written of me -- To do thy good pleasure, my God, is my delight". He had before Him the innumerable thoughts of God manward, including all that was typically set forth in "the pleasant land". All that would be secured in Himself as risen and glorified was ever before His heart, but His own sufferings and death intervened as a divine necessity. The "good land" was "beyond Jordan". He must pass through "the suffering of death" in order to reach "the joy lying before him", and to secure those who should be joint-heirs with Him. And this is intimated in Moses saying, "But Jehovah was wroth with me on your account, and did not hear me" (Chapter 3: 26). Moses does not speak here as one suffering the governmental consequences of his own failure, though we get that later in the book. It is here "on your account" . That is, it is a typical reference to what, Christ suffered vicariously when as the holy Sin-bearer He was not heard (Psalm 22:1, 2). Moses, as a type of Christ according to flesh, could not enter the land; He mast come under wrath on account of the people. Oh! how much has our perversity cost Christ! He would remind us of it to deeply affect, and subdue our hearts.
But if Christ according to flesh has had to undergo "the suffering of death" on our account, He has come forth as the risen, living One to go over before His people, and to put them in possession of the "good land", and Joshua is a type of Him in this blessed character. (See chapter 3: 28.)
Moses being permitted to see the land from "the top of Pisgah" would intimate how the whole range of purposed blessing for man was in the view of Christ before His death. But His own death was a necessity ever present to His thoughts -- the Jordan was between Him and the fruition of all the precious and holy purposes of divine love. We cannot read the Gospels without being made conscious of this, or without seeing how little His disciples entered into it. They thought that Christ according to flesh could introduce the kingdom and all its blessedness. But this ignored the whole moral state of Israel -- their own state according to flesh. On their account, and on ours, His death was a necessity.
Hence in the Gospels all is prospective, and thus they answer in a remarkable way to Deuteronomy, where the "good land" is not actually possessed, but is immediately in prospect. The farthest point reached in Deuteronomy, except prophetically at the end of the book, is Moses' view from the top of Pisgah. In the Gospels we see the whole of the "good land" as in the view of Christ -- the kingdom of the heavens, the kingdom of God, the presence of the Holy Spirit the Comforter, eternal life, the assembly, the full blessing of men according to the thought and purpose of divine love -- but for it to be entered upon by the people of God Moses must be succeeded by Joshua. Christ according to flesh -- the holy One of God -- must come under what was due to man as in sinful flesh, that as the risen, and even the ascended One, He might "go
over" and put His people "in possession of the land". The presence of the Son of God on earth brought the whole purposed blessing of God for men immediately into view, just as the whole good land came under view when Moses stood on Pisgah, but that blessing required the death and resurrection of Christ, and His glorification at God's right hand, to be accomplished that the Holy Spirit might be given. The death of Christ on man's account was a divine necessity if men were to enter into that blessing as led by Him the risen One.
According to flesh the Shepherd was smitten, and the sheep of the flock scattered abroad (Matthew 26:31). Messiah was cut off and had nothing (Daniel 9:26). The things concerning Him had an end (Luke 22:37). But His surrender of everything here had its answer in all being secured by Him on the resurrection side as the true Joshua. The apprehension of this is of the utmost importance in view of a right understanding of God's ways, and of all that is set forth in "the good land that is beyond the Jordan".
We are seeking, by the Lord's help, to read this book as inspired of God, and as therefore having a profitable spiritual application to ourselves. The covenant declared to Israel, and written on two tables of stone, inaugurated a dispensation, and the Lord, Jesus, as the true Moses, would recall to us that there has been in our case, as in theirs, divine sneaking and divine writing. The covenant of which Christ would remind us is not the literal and legal covenant "gendering to bondage", but that which corresponds with it as inaugurating our dispensation. We have part in the new covenant which is in the value of the blood of Christ
(Luke 22:20), and the spirit of the new covenant has been ministered to us by the apostle Paul (2 Corinthians 3:6). But in addition to this the whole wealth of God's glad tidings concerning His Son has been made available for us. Jehovah's covenant declared in Horeb covered all that He proposed to do for Israel, and the conditions that would be requisite on their side if they were to be suitable for what He proposed. So that it may be regarded as suggesting typically the whole scope of what has resulted from the declaration of God by "the only-begotten Son who is in the bosom of the Father" (John 1:18). Redemption has now been accomplished, and Christ has been glorified in heaven, and the Spirit given to those who believe. We must now take all the Divine speaking and acting into account if we wish to answer to the Divine pleasure.
The "statutes and ordinances" (verse 5) all stand in immediate connection with the covenant; they comprise the things which are suitable to the dispensation, and they are laid down in precise terms, to which nothing is to be added, and from which nothing is to be taken away (verse 2). It is only those who love God who can truly take up His "statutes and ordinances"; all must move on the principle of "If ye love me keep my commandments" (John 14:15).
This chapter calls our attention to the inauguration of the dispensation by the declaration of God's covenant, and it is our privilege to learn under the instruction of Christ what answers to this in our case, "The ends of the ages are come" upon us (1 Corinthians 10:11). However God moved in ages past He always had ends in view, and those ends have come upon His saints in the present day. What was outwardly a dispensation of law had Christ and new covenant conditions as its blessed end (2 Corinthians 3:13).
But before passing on to this Moses calls attention to "What Jehovah did because of Baal-Peor". (See
Numbers 25) This snare came in after the destruction of Sihon and Og. It is the snare of worldly associations leading to what is idolatrous. The influence of natural relationships and friendships is often more deadly than the self-exaltation or self indulgence of the flesh. The wiles and beguilings of the Midianites are often more fatal than the opposition of Sihon or Og. "The doctrine of Balsam" (Revelation 2:14) is the teaching that it is quite permissible to cultivate worldly associations. "The error of Balaam" was that he was governed by thoughts of worldly advantage. There is no life on that line -- "All the men that followed Baal-Peor, Jehovah thy God hath destroyed them from among you; but ye that did cleave to Jehovah your God are alive every one of you this day" (verses 3 and 4). How many have missed the land that way! The "statutes and ordinances" never put us on that line; they help us on the line of cleaving to Jehovah; they preserve us from giving the creature a place which rightly belongs to God.
Wisdom and understanding lie in keeping and doing the divine "statutes and ordinances". They make God's people "a wise and understanding people"; they would fill us "with the full knowledge of his will, in all wisdom and spiritual understanding" (Colossians 1:9); they would direct us so that we should "walk carefully, not as unwise but as wise" (Ephesians 5:15). The "statutes and ordinances" shew us what is suitable to the dispensation in which we live, and it is great favour from God to know this. If we love Him it will be a matter of deep interest to us to know it. The Old Testament is an immense help to us in detail; Christians suffer great loss if they regard it only as the history of a past dispensation, they really forget that "Every scripture is divinely inspired, and profitable for teaching, for conviction, for correction, for instruction in
righteousness; that the man of God may be complete, fully fitted to every good work" (2 Timothy 3:16, 17). Then, what could be more precious and encouraging than to know that God is near to us, and available "in everything we call upon him for"? Christ would bring this before us as a divine certainty. I often have to remind myself that I have God, and I see that others need to be reminded of it also!
There is nothing in the world to compare with the "righteous statutes and ordinances" which God has given to His people (verse 8). The pleasure of divine love concerning us is truly wonderful; but in order to take it up rightly we must never forget how God has spoken to us. The motive and power of all obedience lies there. So that the Christ, as our Instructor, calls upon us to "take heed to thyself, and keep thy soul diligently, lest thou forget the things that thine eyes have seen ... the day that thou stoodest before Jehovah thy God in Horeb" (verses 9, 10). There is nothing more important than that we should keep in mind and heart the true character of God's speaking to us, and of His covenant. The Christ calls our attention to it afresh every first day of the week as we bless the cup of which He says, "This cup is the new covenant in my blood" (1 Corinthians 11:25). He reminds us, speaking typically, of how we have stood before God in Horeb. There has been something in the spiritual history of our souls which answers to that experience.
"And the mountain burned with fire to the heart of heaven ... And Jehovah spoke to you from the midst of the fire ... and he declared to you his covenant" (verses 11 - 13). Moses dwells on this as a mark of peculiar divine favour such as had never been shewn to man before. "For ask now of the days that are past, which were before thee, since the day that
God created man on the earth, and from one end of the heavens to the other end of the heavens, whether there hath been anything as this great thing is, or if anything hath been heard like it? Did ever people hear the voice of God speaking from the midst, of the fire, as thou hast heard, and live?" (verses 32, 33). "From the heavens he made thee hear his voice, that he might instruct thee; and on the earth he shewed thee his great fire; and thou heardest his words from the midst of the fire. And because he loved thy fathers, and chose their seed after them, he brought thee out with his countenance, with his great power, out of Egypt" etc. (verses 36 - 40). It was, even literally, as presented here, a speaking of favour and love to a people chosen of God and redeemed by Him.
The remarkable expression, "burned with fire to the heart of heaven" -- an expression not found in Exodus -- has, I do not doubt, a typical reference to the love of God. It speaks of the unquenchable flame of that holy love. What else could reach to "the heart of heaven"? The fire intimates, indeed, the consuming of all that is unsuitable to God; it is a sin consuming flame; but from the midst of it God speaks in love to His chosen people.
The "darkness, clouds, and obscurity" suggest what was necessitated by the state of the natural and fallen man. Man in the flesh could never apprehend the blessedness of the love of God. Hence the new birth is a divine necessity (John 3:3). Apart from it, all will be cloudy, dark, and obscure in the heart of man, however blessedly God may speak in love. The natural man can neither see nor hear in any spiritual sense (John 3:3, 32); the sentence of death is upon him; he must go out in judgment. So that when the true speaking from "the heart of heaven" is heard in John 3 it tells us of the lifting up of the Son of Man. The
"darkness, clouds and obscurity" were there in all their unmitigated dreadfulness when He cried, "My God, my God, why hast thou forsaken me?" But it was by the action of the love of God that He was there. "For God so loved the world, that he gave his only-begotten Son, that whosoever believes on him may not perish, but have life eternal". That is a fire that burns "to the heart of heaven" -- the unquenchable flame of divine love. And it is from the midst of that fire that God has declared Himself. How wondrous that God should reveal Himself from heaven, by sending His own Son to bear the judgment of sin, consuming all that was abhorrent to Him, but in that very time and place making Himself known in love! We have to do now with a love which reaches the very "heart of heaven". God will burn up all that is unsuitable to Himself, but He will declare His love in the way of covenant, and secure thereby a people for Himself -- "a people of inheritance, as it is this day" (verse 20).
Luke 15 makes known a love which meets the lost and the sinful, but which burns -- I think we may say -- to the heart of heaven. It tells us of "joy in heaven for one repenting sinner", of "joy before the angels of God"; it tells us of merrymaking and rejoicing which has its spring in the heart of the blessed God Himself. That is the character of the speaking now; the oracles are being uttered from heaven. Jesus the Mediator of the new covenant is now in "the heart of heaven", and all the love of God disclosed in His dying for sinful men is being uttered from the heaven of His glory. Sin has been unsparingly judged, but in the way of love to man, for God's "own Son" has borne the judgment, and is the eternal Witness of the love of God.
If we understood how God has spoken to us "from the midst of the fire" we should understand better the
chastening of His love. We should understand that "our God is a consuming fire" (Hebrews 12:29) -- a quotation from Deuteronomy 4:24. He will not tolerate in His people whom He loves that which He has judged in His own Son. Hence His discipline comes in to consume what is of the flesh that we may be partakers of His holiness.
"Take heed to thyself, and keep thy soul diligently, lest thou forget". The Christ would have us never to forget how God has spoken to us -- we are never to forget our Horeb! God spoke to us in love through the death of His Son, and gave us His Spirit to pour out that love into our hearts. There is a blessed new covenant ministry of righteousness and the Spirit from Christ in heaven. Have we heard the speaking from heaven? Has it impressed our hearts with the character of the dispensation that has been inaugurated? The Lord would ever direct our hearts into the love of God; He would have us to drink into it afresh each time that we drink the cup of the Lord's supper.
I know nothing more important than that we should ever remember the manner of God's speaking to us, because it determines the full blessedness of our responsibility as His people. "And he declared to you his covenant, which he commanded you to do, the ten words". The knowledge of God made known in love introduces an entirely new character and measure of creature responsibility. Our walk, our words, our spirits must now be worthy of Him whose love we know. "The ten words" indicate that the covenant is now the measure of responsibility. It is not merely an authoritative voice requiring obedience in an arbitrary way. But the blessed God has come out in the revelation of Himself to bind us to Him as known in love, and He says, Now what you know
Me to be is to govern you in everything; as My people you are to be worthy of Me. Nothing less than that is the true measure of the responsibility of God's people. "The ten words" and the covenant are identical. See Matthew 5:44 - 48; Matthew 18:32, 33; Ephesians 4:32 - 5: 1; 1 Thessalonians 2:12; 1 Peter 2:9; 1 John 4:11; 3 John 6; etc.
The words of the covenant were not only spoken but they were written. Divine speaking and divine writing are characteristic of the dispensation. God has spoken in the Person of the Son; His covenant has been declared. That is objective; it is altogether outside of ourselves. But writing brings in what is subjective; it speaks of a divine working in men. If men have "a heart of flesh" (Ezekiel 36:26) it must be given of God. Otherwise there will be no "fleshy tables of the heart" (2 Corinthians 3:3) for Him to write upon. But having made the heart impressionable, He writes upon it the knowledge of Himself as made known in new covenant grace, and the writing is in the indelible power of the Spirit of the living God. See 2 Corinthians 3. Christ is not only the great Speaker, but He is also the great Writer. Our dispensation takes character from the speaking and writing of Christ. The saints are "manifested to be Christ's epistle ... written not with ink, but the Spirit of the living God; not on stone tables, but on fleshy tables of the heart".
There is no demand now upon man in the flesh, There is a speaking in love on God's part, and a divine working in men so that they appreciate what has been spoken. "That which is born of the Spirit is spirit", and nothing else is really responsive to God.
It is of the utmost importance to keep in mind the character of the period in which we are living. There has never been anything like it before; it is, as Galatians 4:4 says, "the fulness of the time". All our ways
and behaviour are to be regulated in the light of that knowledge of God which is acquired in the mount of the covenant. The "statutes and ordinances" are all in keeping with the covenant. There is a great tendency to slip away from the things we have heard (Hebrews 2:1). In the last book of the Old Testament God called upon His people to "Remember the law of Moses my servant, which I commanded unto him in Horeb for all Israel, the statutes and ordinances" (Malachi 4:4). And at the end of our dispensation God recalls to us the character of what He inaugurated at the beginning. We have our Horeb, and we are never to forget it. Christ would ever remind us that we are to walk together as brethren, and to go in to possess the "good land", in the light of how God has spoken to us from heaven -- a speaking of infinite grace and love.
The next section of the chapter reminds us that we are connected with a spiritual order of things. "Ye saw no form". "God is a Spirit", and our appreciation of Him, and our approaches to Him, must be spiritual in character. Natural thoughts of God may be degraded -- as set forth in an image of a beast or even a creeping thing (verses 17, 18) -- or they may be elevated -- as set forth in the sun, moon, and stars (verse 19) -- but they inevitably tend to obscure what has been revealed. God's people must beware of what is elevated as well as what is degraded. Some men can say most sublime and wonderful things of God; their thoughts seem so elevated as to have some correspondence with "the whole host of heaven"! But be not deceived! Bring everything to the test of the divine speaking in the Son -- to the test of the death, the sin-bearing, the judgment-enduring of Christ on the cross!
It is with a view to this, perhaps, that Moses says again at this point what he had said twice before in other connections, "And Jehovah was angry with me
on your account". It is a touching suggestion that everything that is spiritual and acceptable to God in relation to His worship and service, must have regard to the vicarious sufferings of Christ -- must have those holy sufferings as its basis.
If we forget the covenant (verse 23) there is imminent danger of idolatry -- something that is of the creature displacing God in the thoughts and affections of His people. We are to let that abide in us which we heard from the beginning, and then we shall abide in the Son and in the Father (1 John 2:24). We shall then have no expectations from the flesh at all, either in ourselves or in others; our expectations will be from God and from what He works in His saints. If we make ourselves "a graven image" we shall find that it can do nothing for us. How many give time and attention to unnecessary things, only to find them burdensome like the idols of Isaiah 46! We may not make images of wood or stone, but it is not a needless word that John writes at the end of the epistle -- "Children, keep yourselves from idols".
In verses 25 - 31 there is a prophetic announcement: the people would corrupt themselves and do evil, and would perish from off the land, and be taken up with things which have no vitality -- "which neither see, nor hear, nor eat, nor smell". How this has been realised in the Christian profession! The true character of the dispensation has been forgotten, the divine speaking has been slipped away from, the spiritual nature of Christianity departed from. All kinds of things have been introduced that are human and natural, and the result has been that possession of the divinely given "land" has been lost.
But there is also here a prophetic intimation of repentance and recovery being granted in mercy. "And from thence ye shall seek Jehovah thy God, and thou
shalt find him, if thou shalt seek him with thy whole heart and with thy whole soul. In thy tribulation, and when all these things shall come upon thee at the end of days, thou shalt return to Jehovah thy God, and shalt hearken to his voice, -- for Jehovah thy God is a merciful God, -- he will not forsake thee, neither destroy thee, nor forget the covenant of thy fathers which he swore unto them" (verses 29 - 31). Restoration will be granted to Israel because God will not give up His thoughts in regard to them. See Jeremiah 31:35 - 37; Jeremiah 32:39, 40; etc. He will in sovereign mercy "at the end of days" cause them to seek Him, and to find Him, and to hearken to His voice. And what He will do for Israel He is doing now for His saints of the assembly.
1 Timothy gives us the character of the dispensation of God as inaugurated by Him at the beginning, but 2 Timothy gives us the character of things as rekindled in view of testimony in the "last days". This is when "all who are in Asia" -- and the designation reminds us that it was the "assemblies which are in Asia" which were addressed by the Lord in Revelation 2 and 3 as representing all the assemblies -- have turned away from Paul. God is now working on the line of His "promise of life, the life which is in Christ Jesus" (2 Timothy 1l), and on the line of His "own purpose and grace, which was given to us in Christ Jesus before the ages of time" (2 Timothy 1:9), and from that point of view He contemplates a rekindling of things "at the end of days" This recovery -- which is undoubtedly going on at the present moment -- is the fruit of God's sovereign mercy. He does not forget the covenant, and He is bringing His people back to the "land" which had been forfeited through the allowance of things which had no place in the dispensation as inaugurated by Him.
2 Timothy points out clearly the line on which divine recovery takes place. God's calling and election are recognised as distinct from the mass of profession. It is a question now of the elect obtaining "the salvation which is in Christ Jesus with eternal glory" (2 Timothy 2:10). "The firm foundation of God stands, having this seal, The Lord knows those that are his; and, Let everyone who names the name of the Lord withdraw from iniquity" (2 Timothy 2:19). The whole epistle should be most carefully and prayerfully considered by all who would participate in the divine and spiritual recovery which is going on. It is by pursuing the line laid down in 2 Timothy that the Philadelphian state can alone be reached, which really involves recovery to all that was in the mind of God from the outset. It involves restoration to the "land" of His love and purpose in Christ Jesus.
The covenant in all its blessedness is preserved and made plain in Christ Jesus; He is the Ark of the covenant. If we turn away from the man after the flesh and from all those things which he has introduced into the Christian profession, and come to Christ Jesus, the Man of divine purpose and pleasure, we shall come back to all that the dispensation started with. John's writings preserve the original and undecaying character of what is from the beginning. On the divine side there is unbroken continuity; there is no change in that which is in the Son of God, and there is no change morally in the saints viewed as begotten of God. What is of God does not change. If we have departed from it, there is a call to repent and return.
"Thou shalt find him, if thou shalt seek him with thy whole heart and with thy whole soul". But the whole movement of recovery is brought about from the divine side, as we may see in Jeremiah 32:37 - 41. There we see how God acts with His whole heart and with His whole
soul! There is a blessed harmony and correspondence between God's ways in restoring Israel in a coming day and His ways in recovering His people at the present time. It is wholly on the principle of sovereign mercy, and in the exercise of His own love. From the beginning to the end of His ways all is that we might know Him (Deuteronomy 4:35) as acting in love. There has never been anything like His present speaking and acting. Think of how He has delivered us from the world, and of the greatness of His salvation in Christ! We do well to know and consider in our hearts "that Jehovah, he is God in the heavens above, and on the earth beneath, there is none else".
There is a deeply interesting parenthesis at this point. The course of instruction is arrested to let in the three verses 41 - 43 with regard to the three cities of refuge. There is no other incident introduced in a similar way throughout the book, so that it has evidently unique importance. It refers to the intensely solemn fact that, as foreknown of God, Israel would be the slayer of Christ. What complete forfeiture of title to live in the divine inheritance is implied in this! But what mercy that would take account of it as done "unawares"! It is, indeed, the full disclosure of how far man may go -- nay, of how far he has gone. It intimates to Israel, and to us in principle, that we have incurred the guilt of slaying God's Anointed. How then can we live on divine territory? It can only be on the footing of mercy.
God has taken account of all that man is capable of doing. To be restored from forgetfulness and idolatry is great mercy, but what can be said of the deservings of those who slay the One who has been so truly a Neighbour, and who is the supreme object of God's love and delight? Such have forfeited all title to live, but in the prerogative of mercy God accounts the dark deed
as done "unawares", and He provides cities that the manslayer might< flee and live. The manslayer is purely a vessel of mercy, and it is on this ground alone that he can "live" in the inheritance. "Father, forgive them, for they know not what they do" (Luke 23:34). "And now, brethren, I know that ye did it in ignorance, as also your rulers" (Acts 3:17). But even if mercy takes this account of it, it is a most dreadful thing that God's Anointed should be killed by those whom He came to bless. All the idolatry which stained the pages of Israel's history was less guilty than that. One can imagine with what horror the hearts of the convicted remnant were filled when they heard from Peter that "by the hand of lawless men" they had crucified and slain their Messiah. What grief and anguish, what true repentance, for what they had done "unawares"! But there was a city to flee to, and Peter opened the gate of that city when he said, "Repent, and be baptised, each one of you, in the name of Jesus Christ, for remission of sins, and ye will receive the gift of the Holy Spirit. For to you is the promise and to your children, and to all who are afar off, as many as the Lord our God may call" (Acts 2:38, 39).
It is as true for ourselves as it will be true for Israel in a coming day that the inheritance can only be possessed on the ground of pure mercy. Our title to live is forfeited. Hence the epistle to the Romans, which answers to "this side of the Jordan", describes both the called ones from amongst the Jews, and those from amongst the nations, as "vessels of mercy". And the epistle to the Ephesians, which answers to the land over Jordan, speaks touchingly of God as "being rich in mercy". To "live" on that ground alone is humbling to the pride of man. It means the surrender of all claim. What did it avail to be the most distinguished descendant of Abraham if a man killed his neighbour
unawares? He must henceforth live in the city of refuge, or fall under the hand of the avenger of blood.
The "three cities" would suggest full testimony to the ground on which alone the inheritance can be occupied. And this has a voice for us also in a day when all title to live in the inheritance has been forfeited by the departure and utter failure of the people of God. Any movement of recovery, and restoration to forfeited privileges and blessings, is purely a matter of God's sovereign mercy. We have already referred to 2 Timothy as indicating the conditions on which spiritual vitality can be maintained in the last days of departure and corruption. The principles there laid down are a city of refuge, made available for us in sovereign mercy, and as we flee to them we "live", though conscious that we are part of a profession that has forfeited everything by its unfaithfulness. But infinite mercy has restored to us the possibility of living in the divine inheritance. We can occupy it now, not merely as conferred originally on the saints, but as being recovered to it in pure mercy through divine faithfulness after all being forfeited on our side.
This chapter is a very comprehensive one, as setting forth, typically, the glory of the dispensation as inaugurated by divine speaking and writing; and then the terrible departure which has come in through man's unfaithfulness; and, finally, restoration brought about in divine faithfulness, so that there are those who "live" in the inheritance on the ground of mercy alone. All this is as definitely spiritual instruction and light for us, under the teaching of Christ, as it will be for Israel when their heart turns to the Lord, and they learn that He is the Spirit, not only of the new covenant, but also of the old.
The knowledge of the covenant must ever be a primary consideration, for it is God who has made it, and Christ, is the Mediator of it, and we see typically in the chapter now before us how the Lord Jesus would recall our hearts to it. Indeed He loves to do so repeatedly, and especially each first day of the week as we receive the cup, of which He said, "This cup is the new covenant in my blood, which is poured out, for you" (Luke 22:20). It is most important that we should not forget the covenant, for it gives character to the dispensation; and to all our relations not only with God but with His people.
"Jehovah our God made a covenant with us in Horeb" (verse 2). It was not what man had done, or failed to do, but what Jehovah had done. "And this is the covenant from me to them, when I shall have taken away their sins" (Romans 11:27). God is entitled to lay down the terms on which He may be known, and according to which He will go on with His people, and they may go on with Him and serve Him. He says, "I will consummate a new covenant" (Hebrews 8:8); that is, He establishes all the conditions of the covenant in completeness and finality. His people have simply to receive it as declared to them by the Mediator, and to take it up in faithful affections through that divine teaching which His gracious work effects in them. It is not left to us to determine the conditions of the covenant, we have simply to fall in with what God has ordained, and those who love Him are delighted that it should be so.
The covenant now is consummated by God speaking in infinite grace, making Himself known to His people as merciful to their unrighteousnesses, and as never
remembering their sins and their lawlessnesses any more. And along with this there is a divine working in His people which corresponds with what will be wrought in Israel when the new covenant is consummated with them. "And they shall be my people, and I will be their God. And I will give them one heart, and one way, that they may fear me all their days, for the good of them, and of their children after them. And I will make an everlasting covenant with them, that I will not draw back from them, to do them good; and I will put my fear in their heart, that they may not turn aside from me. And I will rejoice over them to do them good, and I will assuredly plant them in this land with my whole heart and with my whole soul" (Jeremiah 32:38 - 41). So that the covenant now lies in the knowledge of God in the grace of forgiveness, and also as working in His people "both the willing and the working according to his good pleasure" (Philippians 2:13).
Attention is called in verse 3 to the fact that the covenant was not made "with our fathers ... but with us, even us, those who are here alive all of us this day". The "fathers" were the generation of unbelief who had been "strewed in the desert", representing the man after the flesh, but "those who are here alive" represent the generation who are able to go in and possess the land. They represent those who are born of God -- a people able to take up the covenant and answer to it because of the way in which they know God. Such have been quickened by the Lord as the Spirit, and therefore are "alive" in relation to God. They have the Spirit of the Lord, and that brings in liberty and power.
A blessed feature of the covenant is that it is mediatorial, and this feature is emphasised in the chapter before us. "I stood between Jehovah and
you at that time, to declare to you the word of Jehovah" (verse 5). "Come thou near, and hear all that Jehovah our God will say; and speak thou to us all that Jehovah our God will speak to thee" (verse 27). Jehovah was pleased with what the people said when they felt the need for a mediator. "And Jehovah heard the voice of your words, when ye spoke to me; and Jehovah said unto me, I have heard the voice of the words of this people that have spoken to thee; they have well spoken all that they have spoken" (verse 28). It very definitely suggests the mediatorship of the Lord Jesus; God would have His people to feel the necessity for Christ as the Mediator. He would have them to know that He is God, and that they are men, and that they cannot meet Him "face to face" without a Mediator.
Every right intuition in man cries out for a Mediator. Every one who realises the greatness and majesty of God, as Job did, must feel, as he did, the need for a Mediator. See Job 9. For man is not only a creature, but he is a fallen and sinful creature, and hence it is right for man to be "afraid". If one has never known this feeling of holy fear he can never have realised his creature condition, or his moral state, in the presence of the greatness and majesty of God, nor will he be at all capable of realising the immensity of the grace in which God makes known His covenant through the Mediator. There must be the learning of what we are, and it is a great pleasure to God when we realise the absolute necessity for the Mediator. The holy fear which leads to this conviction is the moral basis in our souls of all right knowledge or appreciation of the covenant. It is from this point of view that the fear of the people at Horeb is presented in Deuteronomy 5. It is presented as a, feeling that is morally right and pleasing to God -- such a feeling as could only be found truly with persons born anew.
It is the One who could say, "Jehovah was angry with me on your account", who also says, "I stood between Jehovah and you". The Sin-bearer is the One who alone can be the Mediator. The glory of the Lord as Mediator rests on the basis of His having borne the judgment of sin on behalf of men. God is now speaking to men in a Man, making known all that He is in grace on the ground that sin has been judged in that Man. It is right that we should fear, having regard to what we are, and having regard to the holiness of God; but then those who thus fear God learn how Christ has taken up on their account what was due to the sinful creature, so that all that God is can now shine forth in perfect grace to men. A glorious Person who knew no sin has been made sin sacrificially on our account, and He is now the Mediator of the new covenant. He has maintained divine glory in the fullest way as the Sin-bearer, so that now God can speak out all that is in His heart man-ward through the Mediator. God is not now obstructed by the sin of man; He has dealt with that according to His own majesty and holiness, and now He speaks by One who has "made by himself the purification of sins" (Hebrews 1:3). We know God through the Mediator as One merciful to our unrighteousnesses, and who never remembers our sins and our lawlessnesses any more. Christ has been, in infinite grace, in our place before God as the Sin-bearer, and now as the Mediator He is on God's part to us-ward, to make known to us all that is in the heart of God. All that God is in grace and love is told out in a Man; the glory of God is in the face of Jesus; the glory of the Christ is that He is the Image of God. But certain exercises are needed on our part to prepare us to appreciate the Mediator and what is spoken through Him, and this chapter views the people as having such exercises. They express their consciousness
of the need of a mediator, and Jehovah approved of what they said. God would have us to realise the necessity for Christ; if we want to please God we must have hearts to appreciate Christ as the Mediator.
What we see here, typically, is a people alive in the presence of Christ, being instructed by Him in the covenant of God, and being reminded by Him that all that lies in that covenant came to them mediatorially through Him. All has in view their entrance into the land and the prolongation of their days therein. The land can only be possessed or enjoyed in a spirit of fidelity to the covenant, and there is the possibility with us, as there was with Israel, of being unfaithful to the covenant bond. To know God according to His covenant, and to be His people according to His covenant, raises the question of faithfulness. The marriage relationship is used repeatedly as a figure of the covenant bond, but it is a relationship of which the conditions have to be faithfully maintained. Those conditions are set out in the terms of the covenant, and in the spirit of them. For we have not to do with the letter merely, but with the spirit. If we read the old covenant in the letter of it, we shall find it a ministry of death and condemnation. The veil will remain unremoved from our hearts; we shall not fix our eyes on "the end" which it had in view. But if we see that Christ is the Spirit of what Moses wrote, and that He quickens so that the spirit of the covenant may be livingly in the people of God, we shall get clear spiritual vision. The spirit of the old covenant is secured in the people of God by their coming under the effective ministry of the spirit of the new covenant.
Take the first word of the covenant! "I am Jehovah thy God who have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me". Does not this appeal to us
in a very touching way? It is our Saviour-God, whom we know as having delivered us from this present evil world, and from every form of legal bondage, who brings Himself before our hearts. At what a cost did He bring us out! The gift and death of His beloved Son, the mighty operations of His Spirit, the making manifest that He was "for us" -- the Source for us of infinite and everlasting good! What a gracious word that He should say, "Thou shalt have no other gods before me"! He would not have anything to displace Him in our thoughts or hearts. He would always be to us the blessed God whom we have learned to know in delivering grace.
There is no command to love God in the "ten words", (though there is in verse 5 of the next chapter) but there is an intimation that He has "thousands" who do so. Such are undoubtedly begotten of God, and they come out in marked contrast to the seed of the serpent who "hate" Him. His children are to have no other thought of Him than what He has revealed of Himself in His beloved Son. Do we want any other God? Every one begotten of Him would say, No, I do not want to have another -- I do not want to entertain any thought of God save what He has made known in His Son. But, alas! our souls may decline in their appreciation of the God whom they have known, and then the door is open for things to come in which practically displace Him in our affections. So long as we are here faithfulness is tested, and there is ever the danger of idolatry. But His children are, characteristically, "those who love God" (Romans 8:28).
The second "word" is a warning against making "any graven image, any form", and them. "The true worshippers shall worship t in spirit and truth; for also the
his worshippers". That is the privilege side, but along with it the Lord insists on the moral necessity and obligation of spiritual worship. "God is a spirit, and they who worship him must worship him in spirit and truth" (John 4:23, 24). We must ever remember this. But spiritual worship necessitates spiritual worshippers. How could a natural man worship in spirit? Or even a carnal believer? An unspiritual man can only introduce unspiritual elements; what is of the creature will appear in it rather than what is of God. It may be the product of laborious skill, like a "graven image", but it will not really correspond with the divine speaking. Great pains are often taken to make what is called the service of God attractive or impressive -- beautiful music, intonations, religious vestments, and so on -- but who is impressed by these things? Who is served by them? God or man? They please the eye and ear of the creature; nothing but what is "in spirit and truth" will do for God.
We may, through great mercy, be delivered from much that is material and formal -- that has "graven image" character under God's eye -- but we need to remember that even beautiful and scriptural expressions which others have used in the Spirit, or which we ourselves have used at some time in the Spirit, may be used formally, and without having the true spirit of them in our hearts. The service of God can only be sustained in spiritual character as we give place to the Holy Spirit, and walk in self-judgment; that is, as we ourselves are truly spiritual.
A "graven image" could never be a true expression of God; it could never express a living God. It would always be the product of man's mind or imagination, perhaps helped by Satan. It would be man's thought of God, or how Satan would have man to think of God, and not the blessed revelation which He has
made of Himself in His Son. Christendom today is well-nigh full of thoughts of God which are as alien to the revelation He has made as any "graven image" could be. It is well for us to see that we have not before our hearts any thought of God other than what He has made known of Himself in Christ. The epistle to the Galatians shews how soon even true believers may entertain a thought of God which is not at all according to what He has revealed of Himself in grace. We see how it provoked the holy jealousy of Paul, and his zeal was the expression of the jealousy of God.
"For I, Jehovah thy God, am a jealous God". God is not jealous in relation to unconverted people. Jealousy supposes a definite engagement or committal; it supposes that we have known the love of God, and recognised that He is entitled to our affections, and we have given them to Him. Jehovah could say seven hundred years afterwards, "I remember for thee the kindness of thy youth, the love of thine espousals, when thou wentest after me in the wilderness" (Jeremiah 2:2). Has there been a day of espousal in our history? Have we ever given God our affections? If so, He never forgets it, and if there is departure on our side it awakens His holy jealousy. If "love is strong as death" it has its counterpart in a jealousy which is "cruel as Sheol: the flashes thereof are flashes of fire, flames of Jah" (Song of Songs 8:6). It speaks of the intensity of divine love; God cannot bear not to have the responsive affections of His people. Human jealousy has all kinds of mixed feelings and motives in it, but the jealousy of God is the jealousy of an unquenchable love. Hence we get the judgment of the Lord in immediate relation to His supper. That supper speaks sweetly and touchingly of His love, but if we come to the supper in an unjudged state we must expect that the fire of jealousy will burn.
Hence Paul says, "Do we provoke the Lord to jealousy? are we stronger than he?" There must be fidelity to the bond we have entered into; otherwise the fire of His jealousy will burn amongst us.
The blessed God has delivered us from the power of Satan and from this present evil world; He has given us His Spirit; He has fed us with manna; He has nursed us in the desert; He has borne us on eagle's wings; He has cared for us in ten thousand details of wilderness need; He has made known to us His covenant. Has He not won our love? What a solemn thing if, after the love of espousals has had its place, there should come a time when God has to say, I remember when your heart was on fire towards me, but it is cold today!
There are only two characters contemplated in verses 9, 10 -- haters and lovers. If we turn away from what is spiritual, we are moving towards those who hate God. Iniquity is found on that line, and sad results for ourselves and our sons; in principle it would apply to all who come under our influence. How important that we should be found promoting what is spiritual! We shall then come in for the "mercy" which is shewn to the "thousands of them that love me and keep my commandments". Such prove the blessed consideration and help of God. See 2 Corinthians 4:1.
Then, "Thou shalt not idly (or, for an untruth) utter the name of Jehovah thy God". The Name of the Lord is on no account to be connected with what is untrue. It is the seal of God's firm foundation, "Let every one who names the name of the Lord withdraw from iniquity" (2 Timothy 2:19). The Lord's Name is not to be linked with what is unholy or untrue. That is an important part of the covenant.
The hallowing of the sabbath day is not connected here as in Exodus 20 with God's work in creation, but with deliverance from Egyptian bondage. The sabbath in Exodus looks on to the end of God's work when He will rest, and men will share His rest. But in Deuteronomy the sabbath is kept in remembrance of a complete past deliverance, and it is to be kept in a spirit of grace towards others. "That thy bondman and thy handmaid may rest as well as thou" is added here; it is one of the beautiful touches we find in this book. In Exodus the sabbath speaks of communion with God in His rest; but what is emphasised here is the enjoyment of a rest which is the fruit of His deliverance -- through grace from every kind of bondage, so that it leads to gracious consideration for others. The Lord's deliverances wrought on the sabbath day were Deuteronomic in character. He liberated persons from terrible infirmities that they might know divine favour and power in that way. Could any of them ever forget what a sabbath the day of their deliverance became P Would not every heart rightly affected by such a deliverance be kindly disposed towards others? It is the rest brought to us through grace that is remembered in Deuteronomy; in Exodus it is rather how God secures what is restful to Himself.
It is important to see that the covenant has to do, not only with God's relations to us and ours to Him, but also with our relations with His people. The first thing requisite in a child is that it should recognise parental care and honour it. Speaking naturally, no one has such a genuine and unselfish care for our welfare as our parents. It is good when children recognise this, and honour then parents. God has used both father and mother as expressive of His own parental love, and He would set up what corresponds with His own care in every Christian household, "The household of God" is where His parental care is known, and every Christian
household should be expressive of features which characterise God's household.
The first principle of the covenant in its application to our relations with the people of God is that we have to recognise that we are under parental care. The Lord spoke more than once to His disciples as "children", and John, who had drunk into His spirit, habitually says, "children". It speaks of parental affection. Spiritual care is surely not less than natural care. Paul's letters breathe the spirit of parental care. To the Thessalonians he says, "But have been gentle in the midst of you, as a nurse would cherish her own children ... ye know how, as a father his own children, we used to exhort each one of you, and comfort and testify", etc. (1 Thessalonians 2:7, 11). To the Corinthians he says, "As my beloved children I admonish you. For if ye should have ten thousand instructors in Christ, yet not many fathers; for in Christ Jesus I have begotten you through the glad tidings. I entreat you therefore, be my imitators" (1 Corinthians 4:14 - 16). We may gather from this that to be a mere instructor, even in Christ, is not to be compared with parental affection.
We are not only immediately under God's parental care, but mediately as finding that care amongst His saints. I doubt whether we know really what it is to be of the household of God if we have not recognised parental care amongst the saints. The Thessalonians had recognised it in Paul, and he had imitators at Thessalonica, for he begged them to know those who laboured among them, and took the lead among them in the Lord, and admonished them. All admonishing and exhorting is to be in parental care and affection. The schoolmaster and the policeman have no place in the household of God.
One of the earliest features of taking up covenant relations is to recognise and honour the parental care
that is to be found amongst the people of God. If young believers do not start that way they will miss a good deal that would qualify them to be truly helpful in the household of God. I think it will be found that if hardness and harshness characterise believers they have not had much experience of the warmth and tenderness of parental care. They have not recognised or honoured the parental care that is found in the household of God. They are like children who have been thrust out to earn their own living while they should have been still nourished and cared for in parental affection. It is a great thing to prove in one's early days what the household of God is by experiencing the parental care that is there. That care is to be recognised and honoured; there is great blessing attached to doing so. It secures that days will be prolonged, and it will be well with us in the land which God gives us. If we do not start by appreciating, and responding to, the parental care and interest that is to be found in the household of God we shall never grow up rightly in that household. If we are independent and self confident, and not prepared to be admonished, we cannot have spiritual prosperity. At the present day children soon want to act independently of their parents, but it does not make for happiness, and if that spirit is in young believers they will not prosper in the household of God. It is very blessed to think of being here for a prolonged period for the pleasure of God, and of His people, in His household. We ought to consider whether we are conducting ourselves in such a way as to make it pleasing to God to retain us here for a long time. If I have begun rightly in the household of God I am conscious how I have been fed and nurtured and cared for and warmed. I owe so much to the parental care of the saints that I could never speak evil of them; they will always be estimable and honourable in my sight because I have
proved what a benefit they have been to me. Parental interest and care amongst the people of God is the direct product of His love.
The sixth "word" is, "Thou shalt not kill". Matthew 5:21, 22 would indicate that being angry with one's brother may have something of the spirit of killing him in it. It is right sometimes to be angry, but we must beware of our spirits. John puts it very strongly, "Every one that hates his brother is a murderer, and ye know that no murderer has eternal life abiding in him" (1 John 3:15). Cain was of the wicked one and slew his brother. The spirit of the covenant would put that away from us; John brings it before the family of God as a needful warning. Even if there has to be discipline it is for the life of the person, not to kill him. The most terrible of all discipline is to be delivered to Satan, but even this is "for destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus" (1 Corinthians 5:5). It is really for the person's life. So if you see a brother sinning a sin not unto death, you ask and God gives him life (1 John 5:16). And James says, "My brethren, if anyone among you err from the truth, and one bring him back, let him know that he that brings back a sinner from the error of his way shall save a soul from death and shall cover a multitude of sins" (James 5:19, 20). We should not like to burn a man at the stake, but it is quite possible to be found acting in the same kind of spirit that would do it, and such a spirit is altogether out of keeping with the covenant.
"Neither shalt thou commit adultery". Scripture contains many references to adultery in a spiritual sense. There is nothing more important than to maintain fidelity in our affections. Adultery in a spiritual sense is the corrupting of the affections of God's people so that
they are unfaithful to Him. Jezebel is the great adulteress in the assembly period; she calls herself prophetess, and teaches and leads astray the Lord's servants. The Lord's present ministry is very largely directed to the end that all corrupting influences may be displaced from the hearts of His people so that they may be marked by purity and fidelity in their affections towards Him, and towards one another.
"Neither shalt thou steal". There is great possibility of our appropriating things in an unlawful way. "Therefore, behold, I am against the prophets, saith Jehovah, that steal my words every one from his neighbour" (Jeremiah 23:36). Even the words of the Lord may be stolen goods, not honestly come by. The thought of this would make us careful about taking up the words of others, and using them as if they were our own, when we have not bought them by facing the exercise which they involve so as to make them our own in a godly way. According to Ephesians the stealer is to become a giver (Ephesians 4:28); through honest toil he is to acquire that which he may distribute. To contribute to the brethren is very different from stealing from them. Under the new covenant there is a serving out of things -- a ministry of righteousness and of the Spirit -- and this becomes characteristic of the mutual activities of the people of God. Each becomes a channel of supply rather than a thief, or one who makes demands. If there is a lack, let us see to it that we serve out to the brethren the thing that is lacking.
"Neither shalt thou bear false witness against thy neighbour". Many wrong impressions are made, and personal feelings created which hinder confidence, by statements which are not true. There is often failure to exercise godly care in this matter, and the enemy gets an advantage. It is not always that there is an evil motive, but things are passed on too readily from
one to another that are not definitely known to be true.
"Neither shalt thou desire thy neighbour's wife, neither shalt thou covet thy neighbour's house, his field, nor his bondman, nor his handmaid, his ox, nor his ass, nor anything that is thy neighbour's". It is interesting to see that under grace desires run the other way; instead of there being a wish to deprive one's neighbour there is desire to enrich and add to him. There is desire to be contributory. Hence we get such scriptures as "Desire earnestly the greater gifts" (1 Corinthians 12:31); "I desire to speak five words with my understanding that I may instruct others also" (1 Corinthians 14:19); "Seek that ye may abound for the edification of the assembly" (1 Corinthians 14:12); "So that, brethren, desire to prophesy" (1 Corinthians 14:39); "Thus, yearning over you, we had found our delight in having imparted to you not only the glad tidings of God, but our own lives also, because ye had become beloved of us" (1 Thessalonians 2:8); "I have coveted the silver or gold or clothing of no one ... I have shewed you all things, that thus labouring we ought to come in aid of the weak, and to remember the words of the Lord Jesus, that he himself said, It is more blessed to give than to receive" (Acts 20:33 - 35).
The thought of the covenant is sometimes limited in the mind to our relations with God, but it includes also our relations with one another. The covenant, known in spiritual grace and power, would adjust our relations with the brethren, If God makes a covenant it shews how willing He is to engage Himself to men, and to have men conscious of it so that they engage themselves to Him. He says, "I ... have brought thee out of the land of Egypt, out of the house of bondage". I have been for you; now you are to be for me in the attitude of your heart towards me, and towards one another. There comes a moment in the history of souls when
exercises are raised as to how the pleasure of God is to be brought into effect in regard to them. In the section of this chapter from verse 22 - 33 Moses calls attention to the fact that they had realised the necessity for a mediator, and Jehovah was pleased that they did so. "I have heard the voice of the words of this people that have spoken to thee: they have well spoken all that they have spoken" (verse 28). If the covenant is to be effectuated it must be through Christ as the Mediator. Indeed it is He who is given "for a covenant of the people" (Isaiah 42:6; Isaiah 49:8), and He is the Mediator of it (Hebrews 8:6; Hebrews 12:24), and the Spirit of it (2 Corinthians 3:6, 17, 18). Everything is made good now through the Lord Jesus Christ. The word "mediator" is not used in Romans 5, but the whole of that chapter is a presentation of what comes to us from God through the Lord Jesus Christ; there are seven things particularly mentioned. Then He is a quickening Spirit, so that those who believe on Him are caused to live in liberty in the knowledge of God and in response to Him. Matthew 5:17 tells us that He did not come to make void the law or the prophets, but to give the fulness of them, and He does this in those who are quickened by Him.
It is well to note the words, "and he added no more" (verse 22). The covenant was complete, and did not require any additions. When we come to the covenant as we know it, expressed in Christ, we see how complete it is. The full presentation of God in grace, the perfect answer to it in a Man, and divine quickening power brought in to make it effectual in men.
The people representatively and officially -- "ye came near to me all the heads of your tribes, and your elders" -- express their deep sense of the need for a mediator. I think it may be regarded as typical of the heart of Israel turning to the Lord, for Jehovah approved of it. It sets forth, typically, that they realised how indispensable
Christ was in Mediatorship. The solemn accompaniments of cloud, obscurity, and darkness brought this home to them. For us there is a greater solemnity at Calvary than was known at Horeb. "There was darkness over the whole land" (Matthew 27:46). The cry of the holy but forsaken One brings home to us what God is in His purity and majesty in far greater intensity than the thunderings and trumpet soundings of Sinai. Infinite love is there indeed, but infinite holiness too, and it is not well that the sense of this should be feeble in our souls. We are creatures, and we have been sinful creatures, and God is God and He is holy. He would have us to fear Him; it is most wholesome to do so; there could be no true knowledge of His love otherwise -- no true valuation in our hearts of Christ as the Mediator. We must learn what we are in the presence of the greatness and holiness of God. This was Job's lesson. He had long known that man could only be accepted with God on the ground of the burnt offering (see Job 1:5) but he did not realise what he himself was, in presence of the greatness and purity of God, until he saw and heard God for himself. He had to learn the need of Christ, as Ransom, Redeemer, Mediator, Interpreter. Every exercise that leads us to value Christ is of incalculable advantage and benefit.
There was spiritual intelligence in what the people said when they asked that Moses might be the mediator between God and them. If the pleasure of God is to be effectuated in us it must be through Christ as the Mediator, and through His being the Spirit of the covenant to quicken us, In 2 Corinthians 3 Paul enlarges on this. He says that "the Spirit quickens" (verse 6) and then, passing over the parenthesis to verse 17, he says, "Now the Lord is the Spirit, but where the Spirit of the Lord is, there is liberty. But we all, looking on the glory of the Lord with unveiled face, are
transformed according to the same image from glory to glory, even as by the Lord the Spirit".
Moses was not only a type of Christ; but he was a remarkable vessel of the Spirit of Christ. If Moses could have imparted to the people his own spirit the covenant might have been blessedly effectuated. How delightful it must have been to God to have a man with whom He could speak face to face! "If there be a prophet among you, I Jehovah will make myself known to him in a vision, I will speak to him in a dream. Not so my servant Moses: he is faithful in all my house. Mouth to mouth do I speak to him openly, and not in riddles" (Numbers 12:6 - 8). If it had been possible for Moses to quicken the people, and to give them his spirit, how different all would have been! But we have come to One who can do what Moses could not, do, great as he was personally and as a type. Our Moses is not only the Mediator to bring to us the knowledge of God in holy love, but He is a quickening Spirit to make us to live in the appreciation of God as He has made Him known, and He gives His Spirit so that we may respond in the liberty of holy affections to God, and move in holy affections, too, towards His people.
"Oh that there were such a heart in them, that they would fear me, and keep all my commandments continually, that it might be well with them and with their sons for ever!" (verse 29). Such are the breathings of the heart of God, and through the Mediator He has provided all the conditions by which His desires can be realised in His people. This scripture suggests that as under the mediatorship all the conditions suitable to the inheritance would be brought about. God is now putting, the Spirit of the Lord -- the Spirit of Him who is the Mediator -- into millions of hearts, that they may know God in His love, and be able to answer to the pleasure of His love
concerning them, and to do so in perfect liberty of heart. God as known through the Mediator is the infinite Source of supply; He supplies all that His heart requires, so that all that pertains to the covenant, and that is suited to the inheritance, may have its place with us for His pleasure.
The object which the covenant has in view, as we see at the end of the previous chapter, is that a living people are secured for the pleasure of God, and for the enjoyment of what His love bestows on them. It secures moral conditions which are suitable to the land of divine purpose -- "the land which he swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give thee" (verse 10).
There are two lines suggested in this chapter on which God appeals to the hearts of His people. One is connected with what He has taught us experimentally of the character of the world, and the way in which His grace and power have acted to deliver us from it. And the other is connected with the unchangeableness of His purpose, as to which He swore long before deliverance from the world was needed. Compare verses 12, 21, 22 with verses 10, 18, 23. "He brought us out ... that he might bring us in".
God has taken great pains to instruct us in what the world is, and to shew us that His judgment rests on every feature of it. This chapter speaks of the signs which He shewed upon Egypt (verse 22). A sign signifies something; it is instructive; and in the signs we see all the features of the world exposed as having come under divine judgment. We were once in bondage to the power of the world, and it hindered us from
being for the pleasure of God, but He has come in to set us free from it so that we might love Him and serve Him in perfect liberty. The world is a "house of bondage". It is a system of things which hinders liberty in serving God. We have not only been wrong ourselves, but we have been held in a system which is altogether opposed to God, and we have needed to be freed from it. Peter said on the day of Pentecost "Be saved from this perverse generation". Isaiah not only said, "I am a man of unclean lips" but he added, "I dwell in the midst of a people of unclean lips" (Isaiah 6:5). He realised that he was wrong, but his whole environment was wrong also. True repentance involves that we not only judge ourselves, but we judge the whole Egypt system to be a "house of bondage", and are thankful that a divine deliverance from it has been wrought for us.
Then, on the other hand, Jehovah had sworn to Abraham, Isaac, and Jacob that He would give "the land" to His people. He would carry out what He had promised. His oath was connected with "the unchangeableness of his purpose" (Hebrews 6:17) -- a purpose formed long before there was any need of deliverance from bondage. God has called us "out of darkness to his wonderful light", but that calling is "according to purpose" (Romans 8:28). "The land" was ever God's objective for His people. It represents a sphere of spiritual blessing which is according to the love of God (Deuteronomy 7:8), and which He would have His people to possess and increase in as the true sphere of their life. Many of us might have some difficulty in stating what we understand by "the land", but if it is the present portion which the love of God would bring us into, it is well worth our while to give earnest attention to it.
The first mention of "the land" in Scripture is in Genesis 12. It is to be noted that in Genesis 10 we find
among the sons of Ham both Mizraim (Egypt) and Canaan; and in Ham's posterity we get Babel (Babylon), Assyria, Nineveh, the Philistines, Sidon, Sodom and Gomorrah. I single these out as being prominent in Scripture as representing the world where man seeks to glorify himself by the use of his own resources or wisdom, or to gratify himself by the indulgence of his lusts in various ways. They represent the whole scope of what man can compass, or acquire for himself, with the aid of Satan who is the god and prince of this world.
But in Genesis 12 Jehovah spoke to Abraham of "the land that I will shew thee" (verse I), and said, "Unto thy seed will I give this land" (verse 7). It is a land shewn by God to a man called out by Him, and promised as a gift to that man's seed. It represents what God would call attention to as being of Himself in contrast to everything that is of the world, and which He would give to the heirs of promise.
Stephen tells us that "The God of glory appeared to our father Abraham" (Acts 7:2). God would shew that true glory was with Him, and that He had something for man far better than all that the world could offer. However great the glory of Egypt, or Babylon, or Nineveh, or Sidon, it is the glory of a creature under sin and death, about to be called to account by his despised Creator, and how vain is such glory! But God has imperishable glory, and in the outshining of that glory He calls men in sovereign love, and makes Himself known to them as the God of redemption and of resurrection power, and as giving what is worthy of Himself.
In Genesis 12 we read, "And the Canaanite was then in the land". In Genesis 13 we read, "And the Canaanite and the Perizzite were dwelling then in the land". In Genesis 15 we read, "And in the fourth generation they
shall come hither again; for the iniquity of the Amorites is not yet full". "The land" was not to be possessed by God's chosen and called people until the maturing of what was evil. God would wait until then; all that He had in reserve -- all that was the subject of promise -- had to await, for its enjoyment, the development in evil of a power that was opposed to it. The thoughts of God, in regard to what He would give to man, were known as a matter of promise. Rut spiritual powers were present which stood against the knowledge of God; and against the realisation of what God would give in love to man. The "four hundred years" of which Jehovah spoke to Abram in Genesis 15 may be taken as typical of the whole period between the promises being given, and their being entered upon in realisation by the "heirs according to promise". Israel's entering into the land under Joshua was not the true fulfilment of the promise, though it was figurative of it. See Hebrews 4:8. The true entrance into "the land" in a spiritual sense may be our portion now; the actual coming into it by Israel is yet future. "The land" speaks typically of eternal life as God's answer in love to all that the enemy had brought in.
"The iniquity of the Amorites" was full in a spiritual sense when God had presented Himself in His Son and been rejected, when the Holy Spirit's testimony to a risen and glorified Christ had been refused, and when God's thoughts of redemption, and of dwelling amongst His people, had taken form in the assembly. The character of the opposing spiritual forces was then fully manifested and matured. Then it was that a new sphere of blessing was opened up for men in association with a risen Christ. Eternal life was known as a blessing to be entered on now.
The whole history of Israel, as we have been following it in its typical bearing, requires the death of Christ to
give it meaning. The Passover, the Red Sea, the smitten rock, the sacrifices, the brazen serpent, all indicate that there could be no true coming out of Egypt, or passing through the wilderness, save by those who have learned the meaning of the death of Christ. That is, the whole history as to its divine import, applies to us who live after the death of Christ is an accomplished fact. There is one more type of that death which we have not come to yet, and that is Jordan. Jordan is a type of the death of Christ as that through which "the land" may be entered. "The land" is a region outside the life of this world altogether. It can, perhaps, be most simply understood if we consider the character of the life in which the disciples were with the risen Christ, and He with them, during the forty days after His resurrection. He was beyond death, and outside the life of this world, and in His company they, too, had occupations and intercourse, and were found in living associations, that were completely outside the life of this world. The character and occupations of life in the land are set forth in a typical, but divinely perfect way, in the book of Deuteronomy, and also the conditions essential to its possession and enjoyment.
The glory of the present dispensation is that the people of God are so set in the knowledge of His love that they love Him. Apart from this there is no capacity to truly enjoy the land. Hence the Lord Jesus quoted verses 4 and 5 of this chapter as being "The first commandment of all" (Mark 12:29). It is affecting to think of how He must have delighted to ponder this chapter, and to use it in meeting the temptations of the devil on the one hand, or, on the other, to answer the exercise of an intelligent man like the scribe of Mark 12. The Lord has singled out this chapter, and given it peculiar importance. This should surely arrest our attention.
"Hear, Israel: Jehovah our God is one Jehovah; and thou shalt love Jehovah thy God with all thy heart, and with all thy soul, and with all thy strength", Nothing could be more blessed than to know that it is within the range of possibility that we should love God with our whole moral being. It is indeed our supreme happiness to do so. The covenant having been made known, and the Mediator being now a quickening spirit it is possible for our days to be prolonged as those who love God. It is not only that the love of God is known, but He is loved by His people. Christians are characteristically "those who love God" (Romans 8:28), and those who do so are known of God. "But if any one love God, he is known of him" (1 Corinthians 8:3); there is something there which God can recognise, in contrast with mere knowledge. Love is the breath of life. Israel in the world to come will be in eternal life; they will know God as revealed in love by the Mediator, and they will be quickened so as to respond to Him in love. What a delight to think of God's Israel as having every part of their moral being permeated with love to God. I understand that the Hebrew word "quicken" conveys the thought not only of being made alive, but of being preserved in life. Now the glory of the present time is that God has been made known, and the One who has made Him known is the quickening Spirit so that we might live in responsive love to God. 1 Corinthians 8 takes up the thought of "Jehovah our God is one Jehovah". "There is no other God save one ... to us there is one God, the Father, of whom all things, and we for him; and one Lord, Jesus Christ, by whom all things, and we by him". "To us" that is the position; "One God, the Father, of whom all things". Everything originated with Him -- the ancient promises and oath, the deliverance from Egypt, the covenant, the land -- all of Him, and for His own delight
and glory. Then how did it all come about? By the Mediator, the one Lord, Jesus Christ, "by whom all things and we by him". Everything secured by His mediatorship, and His quickening power. The glory of the dispensation is that God has spoken from the very depths of His nature -- from the very heart of heaven -- in unquenchable love that we might know Him. And the Person who is the Mediator of all this is a quickening Spirit; He gives His own Spirit to those who believe, so that it may become spiritually possible for us to love God with all our heart, and with all our soul, and with all our understanding, and with all our strength. Most of us may feel ready to say, I have not come to that yet. Well, let us pray about it! Let us desire to see the full glory of the dispensation in which we have part! In eternity we shall love God with the whole energy of our moral being. In the world to come Israel will do so as a people on earth. But do not let us think of it as being impossible today! Let us entertain more worthy thoughts of the spiritual possibilities of the present time!
You will notice that the mind, or understanding, is not mentioned in Deuteronomy 6:5. The Lord added it (Mark 12:30) from the Greek translation of the Scriptures, and it is now included in what is made known of the will of God. The mind has a most important place in Christianity, as we may see by looking up the passages which refer to it, The edification of the assembly depends on the mind, or understanding, being fruitful (1 Corinthians 14). So that one is to pray, or sing, or speak with the understanding as well as with the spirit. Paul would rather speak five words with his understanding, that he might instruct others, than ten thousand words in a tongue, even though the latter might be in the power of the spirit of God. The mind, as well as the heart and soul and strength, may be wholly filled with love to God.
Anything short of this falls short of the blessedness attached to being in "the bond of the covenant". It is a solemn judgment of God upon the heathen world that "God gave them up to a reprobate mind", or "a mind void of moral discernment". (See Romans 1) But as a result of new birth man gets an exercised mind which is not void of moral discernment. (See Romans 7) Then in Romans 12 we find that saints, indwelt by the Spirit and walking in spiritual liberty, have a renewed mind which transforms them into correspondence with the will of God. The scribe of Mark 12 had an exercised mind, and the Lord told him, in substance, that he was not far from having a renewed mind.
That God should be loved with the whole inward being of His people is surely most blessed, and none of us should rest content with anything less than this. It never was, nor could be, secured on the line of requirement; it can be secured, blessed be God, through God revealing Himself in love in His Son, and through the death of Christ, and through the Spirit being given to those who believe. The glory of the dispensation is that God is revealed in love, and that those to whom He has given His Spirit know Him as thus revealed, and love Him, and love one another. We may have to own that the glory of the dispensation is little known by us! Well, let us humble ourselves, and pray that we may know it better for the glory of God.
"The land" can only be enjoyed as the affections of God's people are in accord with the covenant. Hence, "These words, which I command thee this day, shall be in thy heart; and thou shalt impress them on thy sons, and shalt talk of them when thou sittest in thy house, and when thou goest on the way,
and when thou liest down, and when thou risest up. And thou shalt bind them for a sign on thy hand, and they shall be for frontlets between thine eyes. And thou shalt write them upon the posts of thy house, and upon thy gates". In "the land" days are to be prolonged in love to God, and everything about us is to carry the impress of how we know God and delight in His will. Our conversation, our service, our countenances, the ordering of our houses, and what comes into them or goes out of them -- all to be suitable to those who know God and love Him! Is it not spiritually attractive?
Then in "the land" everything is the fruit of divine giving. Blessed things are there which we did not originate or contribute to; "great and good cities which thou buildest not, and houses full of everything good which thou filledst not, and wells digged which thou diggedst not, vineyards and oliveyards which thou plantedst not". God has provided everything that is essential to the enjoyment of the rife which is common to His saints viewed as risen with Christ. Cities, houses, wells, vineyards and olive-yards all have their spiritual counterpart. We are "fellow citizens of the saints, and of the household of God" (Ephesians 2:19); "the cities of our God" are in "the land"; the ideas of "cities" is not connected with the wilderness, but with what is over Jordan. The life of the world is centralised in its cities, but God would give His answer to that in His cities. The assemblies, from this point of view, are communities with a civic life all their own. They stand on spiritual territory -- on ground which is contrasted by the Spirit of God with being "alive in the world" (Colossians 2:20). Christ is the life of the saints viewed as dwelling together as fellow citizens.
Then "houses full of everything good" would suggest such household conditions as are outlined for us in Colossians and Ephesians. It is to be noted that it is in epistles which contemplate the saints as over Jordan that we get the divine ordering of Christian households. I think we can see that houses thus ordered would be "full of everything good". Each "house" would contribute spiritually to the common civic life as fellow-citizens. "Wells digged" would refer to sources of spiritual refreshment which have been furnished through the labour of others -- primarily by the labour of the apostles, but in a subordinate way by the labours of many others who have opened up to the people of God springs of refreshment. "Vineyards and oliveyards" would speak of fulness of joy and of spiritual grace and power. All is looked at here as given in divine love, and according to the promise and oath of God. Nothing is acquired on the principle of works. It is all, as we should say in New Testament language, of the Father (Colossians 1:12; Ephesians 1:3); it is all the fruit of the riches of God's mercy and of His great love, and of the surpassing riches of His grace in kindness towards us in Christ Jesus (Ephesians 2).
No epistle magnifies the absoluteness of mercy, love and grace as Ephesians does. All is as much of grace there as in Romans.
At the beginning all was prepared before the people were called in. All that was set forth in the city, the house, the well, the vineyard, the olive-yard, was set up amongst the saints in the power of the Holy Spirit. All the great and good things were there, and men were called to come into them. It is encouraging and liberating to consider that the most blessed things are provided without contribution from us. Everything essential to our associations, our comfort, our happiness and fatness of soul, is provided, and we come into it purely on the footing of grace. We have to continue in the goodness
of God; to depart from it is apostasy. Paul does not say that the Gentile will be cut off if he does not do what is good, or if he does not respond to the goodness of God, but if he does not abide in it. We have to keep the blessed God before us as the Object of our hearts. The supreme truth of Scripture is the Headship of God. David said, "Thou art exalted as Head above all; and riches and glory are of thee ... for all is of thee" (1 Chronicles 29:10 - 15). The Head of Christ is God; everything that is in Christ, the blessed anointed Man has its origin in God. Luke 14, 15, brings out that everything is divinely provided -- the feast, the robe, the ring, the shoes, the fatted calf -- and all flows from the heart of God. We are receivers, not contributors, though surely all that originates with God reverts to Him in praise. God's blessed universe is going to he filled out of His fulness, and all is going to revert to Him in praise. It is a marvellous thought!
This is never to be forgotten (verse 12). In the enjoyment even of good there is danger that we may forget the Source of it, or lose the sense of the infinite mercy and grace that secured such as we were for such blessing. Hence the call to "remember" in Ephesians 2:11. God is a jealous God in the midst of His people (verse 15): He loves them so much that He cannot bear to lose their affections.
The temptation at Massah (verse 16) was a very serious matter in God's sight. There was not water for the people to drink, and they said, "Is Jehovah among us or not?" (Exodus 17). They took little account of what they had already known of God, either His ancient promises or His great deliverance, or His pillar of cloud and fire, or His supply of daily manna. They were ready, the moment a test came, to say, "Is Jehovah among us or not?" The Lord had His testing time, but it never raised any question in His mind as to whether God was
with Him or not. He did not need to prove it by casting Himself down from the edge of the temple. He answered the tempter by this very scripture. Let us beware of the unbelief which would raise a question as to whether God is with His people or not! He is so pledged to them in love and faithfulness that to question it is to tempt Him.
Let us refer again, for a moment, to God swearing to the fathers to give the land. It is mentioned three times in this chapter (verses 10, 18, 23). It must strike everyone of us that it is an extraordinary thing for God to swear. We might say, I think, with all reverence that it would not be an ordinary matter for God to take an oath. Such a solemn asseveration on God's part would only be called forth by the activities of tremendous powers of evil, standing, as it were, to challenge His right of way. Under such circumstances "God, willing to shew more abundantly to the heirs of the promise the unchangeableness of his purpose, intervened by an oath, that by two unchangeable things, in which it was impossible that God should lie, we might have a strong encouragement who have fled for refuge to lay hold on the hope set before us" (Hebrews 6:13 - 20). Whether it is the swearing to Abraham, Isaac and Jacob as to the land; or the swearing that the generation of hardened unbelief should not enter into God's rest (Psalm 95:11); or the swearing which constituted Christ a priest forever after the order of Melchisedek (Psalm 110:4); or the swearing that unto God every knee shall bow (Isaiah 14:23), the oath on God's part is called forth by the presence of conditions which are contrary to Him.
We have already remarked that when "the land" was first spoken of the Canaanite was there; adverse powers were present. The swearing of the oath by Jehovah was in Genesis 22, after Isaac had been, in figure, offered up, and received again from the dead -- a precious type of Christ, the Son of the Father's love.
Then it was said, "Thy seed shall possess the gate of his enemies". A hostile power was in evidence, but it was to be overthrown and dispossessed. So "the land" represents a sphere which has been held by the power of evil, but from which that power is to be cast out so that the people of God may enjoy a good that is wholly of God -- a good that is the divine answer to the evil that was there. "The land" is specifically called "the land of promise" (Hebrews 11:9), so that it may be regarded as covering figuratively the whole range of divine promise.
If we consider the development of divine promise I think we shall find that as certain manifestations of the power of evil made their appearance in the world God met them by promises. He would defeat the enemy, and in place of every evil He would bring in a corresponding good. The "seven nations greater and mightier than thou" would represent the complete power of spiritual wickedness. See Ephesians 6:12. We have to take account of the fact that evil did not originate in this world; it had its origin in the devil (1 John 3:8), and was found also in other beings who are called his angels. But it came in and got a footing here, and God was displaced in the hearts of His highly favoured creatures. To displace or misrepresent God, or to alienate man from God, and from all that is in the thought of God for man, was, and is, the great design of the enemy. But God met the working of evil in the garden of Eden by a statement which, though not addressed directly to man, had the nature of promise. The Seed of the woman should crush the serpent's head; through Christ the devices of the devil should be defeated.
Sin and death came in, violence and corruption, and then -- after the flood -- human glory centralised in Babel, and idolatry. The whole system had then been introduced by which men should be held in ignorance of the
true God. It might be developed in after ages, but all the elements had declared themselves. Now God shews His hand; He intervenes by calling Abraham out, and by giving promises. It was the God of glory who appeared to Abraham to speak to him of a land which He would shew, to speak of greatness which He would confer, to speak of blessing which should be for all families of the earth! On the principle of God having His place all the works of the devil should be undone. God would secure our attention to things which are great enough for Him to give as the God of glory.
One can see the importance of the covenant having its place in view of entrance into the land, for only a people with undivided hearts -- hearts full of love to God -- could appreciate what He proposes to give. It is such who can take up warfare for the land. They can understand in their measure the words of our New Testament Joshua, "We do not war according to flesh. For the arms of our warfare are not fleshly, but powerful according to God to the overthrow of strongholds; overthrowing reasonings and every high thing that lifts itself up against the knowledge of God, and leading captive every thought into the obedience of the Christ" (2 Corinthians 10:4). The "seven nations" represent those spiritual forces which oppose themselves to our true knowledge of God in the sphere of His own actings in resurrection power. They can only be overcome as every thought is led captive into the obedience of the Christ. The Christ whom we have learned to know as the Ark of the covenant, has gone through death as the obedient One in view of our knowing Him and being in association with Him as the risen One. "The land" has its antitype -- not in heaven, for we do not expect to find "seven nations greater and mightier than thou" there -- but in those blessings and associations which saints are privileged to possess and enjoy spiritually now as those who
are risen with Christ, while yet the full power of spiritual wickedness has to be met and overcome. There are spiritual powers in great activity to countervail every divine thought, and to hinder the knowledge of God. Thoughts -- apparently founded on Scripture -- are brought forward; "the artifices of the devil" often take this form. Since the Lord has given light as to prophecy and dispensational truth an immense amount of this has been incorporated in various systems of error, and souls are often deceived by what appears to be increased light as to Scripture, whereas the real object is to obscure the true grace of God as made known in the glad tidings, and to bring in entirely wrong thoughts of the Person of the Lord Jesus Christ, the Son of the Father.
Every spiritual gain is secured now at the cost of conflict, and this is particularly the case in regard to what answers to "the land". Where there is desire to walk in the present truth, and to stand perfect and complete in all the will of God, the most subtle efforts of the enemy will be put forth to hinder it.
The "seven nations greater and mightier than thou" represent spiritual powers that are opposed to God, and to the blessing of His people. "Our struggle is not against blood and flesh, but against principalities, against authorities, against the universal lords of this darkness, against spiritual power of wickedness in the heavenlies" (Ephesians 6:11). We have to recognise that there are evil powers greater than man whose influence is being exerted upon men to darken and pervert ell that is of God. The possession and enjoyment of the
inheritance is dependent upon the overthrow of these powers.
When Paul spoke of "the universal lords of this darkness" he was referring to powers which God would dispossess and displace so far as His people were concerned. Divine light was to shine in holy brilliance where the darkness had been. Instead of "spiritual power of wickedness" holding sway, His people were to possess and enjoy a God-given inheritance. So that "the land" as possessed by the people of God is contrasted with certain former conditions, and is the divine answer to those conditions. Light is relative to darkness, reconciliation is contrasted with enmity, reigning in life stands over against the reign of death, the reign of grace through righteousness to eternal life is contrasted with the reign of sin in the power of death, eternal life as the act of favour of God comes in as the contrast with death as the wages of sin, quickened with the Christ is said of those who had been dead in offences and sins, the putting on the new man is contrasted with the old man of our former conversation, sharing the portion of the saints in light is set over against being under the authority of darkness, the expression "the only true God" derives its force from the existence of the many false gods of idolatry, "the truth" stands out in distinctiveness in contrast to all that has the nature of a lie. The inheritance is where the power of the enemy has been, hut it is now to be held for God through the victory of faith.
The inheritance as typified in "the land" has relation to the sphere in which the enemy had operated; it is the fruit of God's victory over every form of the enemy's power. And it is easy to see what a great place this has throughout Scripture.
But the "heirs" have something which is even more precious than the inheritance; that is, their own relationship to the One who in love gives the inheritance. "Ye
are sons of Jehovah your God" (Deuteronomy 14:1). Eternal life is the inheritance as set forth in "the land"; the Lord speaks of eternal life as being inherited (Matthew 19:29); and this was understood by others, for more than one said, "What shall I do that I may inherit eternal life?" (Mark 10:17; Luke 10:25). But the relationship of "sons" is for the satisfaction of the heart of God; He marked the saints out for sonship to Himself "before the world's foundation". This stands connected with eternal purpose, when God had nothing to consider but how He would provide for the satisfaction of His own love. The heirs of the inheritance have their own personal relationship with God as sons, and this is even greater and sweeter than the inheritance. Indeed the inheritance derives its true blessedness from being taken up by those who are personally in the relationship and affections of sons. Eternal life is the gift of God for men, but sonship is for the delight of God. Revelation 21:7 gives the two sides:-"He that overcomes shall inherit these things, and I will he to him God, and he shall be to me son".
Every darkening influence -- whether it be lawlessness, hatred, corruption, pride, idolatry, philosophy, self-righteousness, infidelity, superstition, or whatever has the character of a lie or of antichrist -- has to be overcome and displaced. The power of the enemy lies in "reasonings and every high thing that lifts itself up against the knowledge of God". These things have their origin in heavenly places: they proceed from spiritual powers of wickedness -- the universal lords of the darkness that is here. The thought of this is intensely serious. There are great powers standing against the knowledge of God, and they have to be cast out, so that all that God is, as known through promise, may be enjoyed by His people. God would displace every thought that the enemy has brought in by what is of Himself, meeting
I every evil by a corresponding good, and meeting every lie by the truth, so that His people may stand in an inheritance that is wholly of God in the very region that has been held by the power of evil.
Every darkening influence is to be overcome, and the armour in Ephesians 6 shews us the moral features with which the saints need to be invested if they are to stand as victors in the conflict. Paul used spiritual weapons -- weapons that no power of darkness could stand against -- and he used them as one who was personally invested with "the panoply of God", and who was "strong in the Lord, and in the might of his strength". Acquaintance with truth in terms is not sufficient; the loins must be girt about, with it. The breast-plate of righteousness must be put on, the feet shod with the preparation of the glad tidings of peace. The shield of faith, the helmet of salvation, the sword of the Spirit, must all be there. And the soldier in this warfare must pray "at all seasons, with all prayer and supplication in the Spirit".
It is indeed a "deadly fight" between the light of God and satanic darkness, and the enjoyment of the inheritance depends not only on victory, but on the maintenance of absolute separation from what is of darkness. "Then thou shalt utterly destroy them: thou shalt make no covenant with them, nor shew mercy unto them. And thou shalt make no marriages with them: thy daughter shalt thou not give unto his son, nor take his daughter for thy son; for he will turn away thy son from following me" (verses 2, 3). There must be the uncompromising refusal of every principle which is not of God, especially when it takes a religious form. "But thus shall ye deal with them: ye shall break down their altars, and shatter their statues, and hew down their asherahs, and burn their graven images with fire".
Satan's great object in the world is to darken souls as to God. He does this not only in the gross form of heathen idolatry, but by the perversion and corruption of Christianity, and the introduction of what is idolatrous in principle, or in direct opposition to the truth. We must never allow ourselves to be persuaded that religious error is a small matter, or that earnestness or zeal in connection with what is untrue makes it worthy of respect. Everything opposed to the true knowledge of God and of Christ, and to the enjoyment of the inheritance by the people of God, is satanic in origin, and no terms are to be made with it. At the present day the spirit of compromise is everywhere in the air. Even when things are judged to be evil there is a great tendency to make covenants with them. A protest against evil has not much force if we go on with the things we protest against.
It need hardly be said that the conflict is not with persons. "Our struggle is not against blood and flesh"; it is against evil influences which operate through persons. As to the persons we desire that they may be saved and come to the knowledge of the truth. "For a holy people art thou unto Jehovah thy God: Jehovah thy God hath chosen thee to be unto him a people for a possession, above all the peoples that are upon the face of the earth" (verse 6). We are called to be vessels to honour. See 2 Timothy 2 "Wooden and earthen" vessels would represent those who are of fleshly or natural character, but "gold and silver vessels" would represent those who are spiritually formed for the pleasure of God. If we wish to be vessels to honour we must purify ourselves from vessels to dishonour in separating from them. A vessel to dishonour would be one who gave a wrong impression of God, or who in some way perverted the truth. "A holy people ... unto Jehovah ... for a possession" must
necessarily be entirely separate from what is of darkness, cherishing the precious light of God, and enjoying the portion of the saints in light, so that they may be a holy possession for Him.
Verses 7, 8 are a touching reminder that we owe all to sovereign love, and to God's faithfulness to His promise and oath. Rut if it is ever true that He is "the faithful God, who keepeth covenant and mercy to a thousand generations with them that love him and keep his commandments" (verse 9), covenant conditions on our side must be maintained, and no faithful heart would wish it to be otherwise. Those that hate Him will be repaid "each to his face". God's ways in government secure blessing to those who love Him and keep His ordinances, but they are solemnly retributive to those who do otherwise. If God gives light as to His love and faithfulness it is a most solemn thing not to be affected by it. If He gives any spiritual light and we do not come into accord with it, we may expect to find that His ways are retributive. When any God-given light has been, in principle, hated rather than loved, the result has been that souls have lost what they once seemed to enjoy. We have seen Christians refuse divine light, and go back into things which they once judged. One would not say that any true believer could be spoken of as a hater of God, but the mind of the flesh is enmity against God, and a true believer may practically be influenced and coloured by something which is, at the moment, utterly opposed to the mind of God. It is quite possible to admit the rights of God abstractly, and to profess the truth in a general way, and yet be much opposed to what is of God as sought to be worked out practically. We are tested when it comes to the application of what is of God in a practical way to our walk and associations, because increase of light involves displacement of certain elements of darkness which
have been there, and we are not always prepared for this.
Conditional upon the obedience of His people God pledges Himself to them in faithfulness. "He will love thee, and bless thee, and multiply thee, and will bless the fruit of thy womb, and the fruit of thy ground, thy corn and thy new wine, and thine oil, the offspring of thy kine, and the increase of thy sheep, in the land which he swore unto thy fathers to give thee" (verse 13). Every kind of spiritual increase is secured to a faithful people by God's sworn covenant and mercy. Barrenness and unfruitfulness can only be regarded as a special and serious exercise. Abundant increase is the normal experience, and the absence of all sickness in a moral sense -- "the evil infirmities of Egypt, which thou knowest". We have known painfully what those "evil infirmities" were. "For we were once ourselves also without intelligence, disobedient, wandering in error, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another" (Titus 3:3). Such "evil infirmities" are not with those who "become heirs according to the hope of eternal life". Where God's love is complacent there will be spiritual health and increase; it will be proved that, as Solomon said, "There has not failed one word of all his good promises which he spoke through Moses his servant" (1 Kings 8:56). God verified every word which He had spoken. Nothing could be more blessed than to have continual experience of spiritual increase. Christendom is on the line of seeking material increase -- increase of numbers and influence in the world, an enlarged status here -- but the true answer to these promises lies in spiritual increase.
Paul speaks of the glad tidings as "bearing fruit and growing, even as also among you, from the day ye heard them and knew indeed the grace of God in truth".
He speaks of "Bearing fruit in every good work, and growing by the true knowledge of God". He speaks of "The head, from whom all the body, ministered to and united together by the joints and bands, increases with the increase of God" (Colossians 1:6, 10; Colossians 2:19). This is the kind of increase which should be our great object of desire.
God would greatly encourage us to pursue a course which leads to unlimited expansion and fruitfulness in a spiritual sense. He would encourage us to be without fear as to every hostile power (verses 17, 18). God can use apparently insignificant means -- "the hornet" -- to discomfit the adversaries. "Thou shalt not be afraid of them; for Jehovah thy God is in thy midst, a God great and terrible" (verse 21). The powers of evil and darkness are, indeed, greater than we are, but they are not greater than God, and with Him we may move into the conflict with calm confidence. Every darkening influence is to be overcome, and every thought led captive into the obedience of the Christ. We need not fear. Our danger lies, not in the power of the enemy, but in the possibility that we may see something attractive in what pertains to that enemy, and take it to us (verse 25). There is to be no appropriation even of what may seem valuable in itself if it has acquired through idolatrous use the character of "an abomination to Jehovah thy God". Everything connected with idolatrous worship is to be detested and utterly abhorred, "for it is a cursed thing". God's curse is not only now on material images, but on everything that perverts the glad tidings. "But if even we or an angel out of heaven announce as glad tidings to you anything besides what we have announced as glad tidings to you, let him be accursed" (Galatians 1:8, 9).
The Galatians when they did not know God "were in bondage to those who by nature are not gods" -- they
had been poor idolaters. But in turning to Judaism, circumcision, law-keeping, and observing days and months and times and years they were turning "again to the weak and beggarly principles to which ye desire to be again anew in bondage" (Galatians 4:8 - 11). They were going back to that which was as great a darkening bondage as that of the heathen world. It is an important instruction for us in a day when so much that passes for Christianity is not at all in accord with Paul's glad tidings, hut is rather Judaism with Christian terms attached to it. Instead of illuminating men with the light of God revealed in Christ it darkens their souls by putting them on the line of works, prayers, sacraments, and all kinds of activities which never perfect their relations with God. It is all part of the influence of "the universal lords of this darkness".
This chapter brings before us in a striking way God's paternal chastening of His sons in the wilderness, and the end which His love has in view in that chastening. All is "to do thee good at thy latter end" (verse 16) when the wealth of the land is entered upon, which is here described with a greater fulness of detail than before. God's disciplinary ways belong to the wilderness, but they have the land in view, and they are always to be kept in mind.
There is no mention in this chapter of the ways of the people, no reference to their unbelief or their murmurings. The chastening ways of God are the subject; "all the way" is viewed as the leading of Jehovah. The whole of the "forty years in the wilderness" has been divine leading, divine chastening, divine
education. We have all had to feel that God's ways with us have been of a humbling character. "To humble thee" (verse 2); "and he humbled thee" (verse 3); "that he might humble thee" (verse 16). We may have been inclined to regard such experiences as being largely wasted time. But in the outlook of this chapter not a day of it has been wasted. There has not been a single unnecessary encampment; not a spot nor a step that we can afford to forget. There has been something of spiritual and abiding value in it all. None of it is to be forgotten in the land.
In Deuteronomy 8 we are not looked at as going through the experiences of the wilderness, but as getting spiritual intelligence as to them under the instruction of Christ, after we have gone through them, so that we may understand their divine intent. A faithful God has been patiently teaching us lessons which are all essential in view of our entering the land and enjoying its wealth. God had the land before Him from the beginning as the inheritance to which He would bring His sons, and His leading and chastening of those sons always had some bearing on the end that was before Him. His ways always subserve the purposes of His love.
God must have His sons conformed to Christ, and with this in view He has to humble us and to prove us. A large part of our wilderness experience is to test whether we are in subjection to God or not, and to bring home to us how much there is in our hearts that is not, according to Christ. HE was ever in subjection and obedience; it was never a question whether He would keep God's commandments or not; He did always the things that pleased the Father.
We, being what we are, need humbling; we need to be proved that we may know what is in our heart. There is a great deal of self-deception with us all until God has proved us. We find out then how much there
is in us that is unlike Christ. And God uses this in His grace to create "hunger" in our souls. The humbling lies in the discovery, under divine proving, of how unlike we are to Christ, and how unable we are, of ourselves, to become like Him. God allows this to become an intense exercise; He "suffered thee to hunger". He allows the sense of utter insufficiency in ourselves to be keenly felt, that there may be a deep soul-craving for a sufficiency that is God-given -- that is not known to us naturally at all. "Which thou hast not known, and which thy fathers knew not".
God has led us by a way designed to reduce and humble us. We had to "hunger and thirst after righteousness" that we might prove divine sufficiency. Manna speaks of divine sufficiency for each day. "He that gathered much had nothing over, and he that gathered little wanted nothing" (Exodus 16:18). "But God is able to make every gracious gift abound towards you, that, having in every way always all-sufficiency, ye may abound to every good work" (2 Corinthians 9:8). No one knows the value of the manna but a humbled soul who has been "suffered ... to hunger". The humbling need has to be felt before the supply comes. As humbled under the mighty hand of God we learn to appreciate Christ, who in wondrous grace was once humbled here. If my heart is haughty and mine eyes lofty, if I "exercise myself in great matters, and in things too wonderful for me" (Psalm 131), I am a long way from appreciating "Christ once humbled here". But the divine humblings bring us morally nearer to Him who was "meek and lowly in heart". They create "hunger" for food that will nourish us for a life that is patterned after Christ.
"He ... fed thee with the manna". The humbling and the hunger are not all. There had been right through the wilderness the proving of divine faithfulness and sufficiency. God had been saying to them, and is now
saying to us, You must live by what comes directly from Me; I will be sufficient for you. God would remind us of how His grace has waited upon us and sustained us. Every believer who has had experience of God's wilderness ways has had sufficient proof of this to know it to be a reality. In dependence upon God as known in grace we have found support and strength, Every bit of life according to God in the wilderness is in the strength of grace that comes from heaven.
The kind of life that manna sustains was seen perfectly in Christ. There was not a step, not a word, that did not bring into evidence divine sufficiency; He lived by every word that went out of the mouth of God. In so far as we have done so we have learned what it was to be fed with manna. The daily "omer" of manna was a necessity to the Israelite, and daily grace from heaven is a necessity to us. God would make us know that we do not live "by bread alone" -- by natural resources -- but by communications from Himself suited to each day's need. We have to learn that we do not live by outward circumstances or conditions, but by the way God is known to us. This is not anything that the wilderness could afford naturally. It is quite a new thing for us to find that what God has spoken is enough to keep us going through the most trying circumstances so that we live in something that is outside all circumstances. A man so living would not consider expediency; he would consider for God.
That was seen perfectly in the blessed Lord. The devil said to Him, You are a hungry man, but if you are the Son of God you can make this stone into bread; why not do it? The Lord replied by quoting the scripture before us in Deuteronomy 8. He was not living by bread, but by every word of God. He was living, as man should live, in relation to God. We are often more occupied as to how we can get comfortably through
circumstances than concerned as to being in them in relation to God and His will. God's providential ordering could easily make all things comfortable for me, but that would not ensure my living spiritually in relation to Him. I do not need manna to make me happy and comfortable in a natural way in my circumstances, but to enable me to be in them in spiritual relation to God, so that I am sustained in my spirit by what comes to me from God. God would have us to live by His word; His sons can live on the communications which He makes to them. What a delight it was to God to have One Man here to whom His word was enough! He lived "by every word of God". I suppose every saint must have known what it was to live by some word that God has spoken but His beloved Son lived "by every word of God". He knew the full sustainment of what God could be for man, and in the consciousness of divine sufficiency He refused the devil's suggestion that He should make bread for Himself.
What is emphasised here is the fact that God in faithfulness provided the manna; it was there for them day by day whether they appreciated it or not; and its great lesson was that "man doth not live by bread alone, but by everything that goeth out of the mouth of Jehovah doth man live". We know from the history in Numbers that the people lost appreciation of the manna. If we walk as men we shall lose taste for the manna. The Corinthians were walking as men, and by the wisdom of man; they were not living by every word of God. It is possible for us to be prudent, and to order our ways with outward propriety and yet have little taste for the manna. It is a pity to be so self-sufficient as to miss the proving of the divine sufficiency which is ever available through God's grace and faithfulness.
"Thy clothing grew not old upon thee, neither did thy foot swell, these forty years". This is what the
faithfulness of God secured to His people in wilderness conditions. Clothing that does not, grow old -- clothing suitable to the kingdom of God -- is described in Romans 12 - 14; we may see there the features with which God would have His people invested in the wilderness. God's faithfulness makes that raiment available, and no one has ever been able to wear it out! It is very durable; it will stand all the vicissitudes of the wilderness, The tribulations of the wilderness -- the trying nature of the road -- have brought out that God's people have been able to go through. "Tribulation works endurance; and endurance, experience" (Romans 5:3, 4). The experience is the proving that through divine faithfulness our foot did not swell. We could speak of ten thousand weaknesses in ourselves, but we have come through to the praise of the One who has brought us through. The wilderness, as viewed here, is just One long experience of divine faithfulness and care, and from this point of view it is intensely interesting. What God can be to His people in the wilderness is as important -- in its place -- as what He can bestow in the divinely given wealth of the land. Both combine to give us the knowledge of the blessed God who in grace has brought us to Himself.
"And know in thy heart that, as a man chasteneth his son, so Jehovah thy God chasteneth thee" (verse 6). God's chastening is parental, not merely punitive. He deals with us as with sons. See Hebrews 12 God began with the thought of sonship; "Thus saith Jehovah: Israel is my son, my firstborn. And I say to thee, Let my son go, that he may serve me" (Exodus 4:22, 23). Then all through the wilderness, "as a man chasteneth his son, so Jehovah thy God chasteneth thee". And in the land, "Ye are sons of Jehovah your God" (Deuteronomy 14:1). We are always sons in the thought of God; it is the blessed relationship with Himself in which His
love has set us. We were sons in divine purpose from eternity. Then, when God's calling separated us from the world, it was that we might receive sonship. Then divine chastening came in that we might be freed from things unsuitable in sons, that we might be partakers of God's holiness, and fruitful in all that has the character of righteousness, so that sons' affections might he free. And, finally, in the land the inheritance is enjoyed by the heirs in the consciousness of their relationship and dignity as sons of God for His delight. The inheritance is their God-given portion, but they themselves are His portion, His inheritance, His delight, as in the relationship which His love has called them into, and formed them for. Chastening deals with what is unsuitable in us, but it deals with it from the standpoint of the blessed relationship into which God has called us.
Verses 7 - 10 give us a very comprehensive summary of the wealth of the "good land" which is the fruition of divine promise. There are three parts in the description. Verse 7 speaks of waterbrooks, springs and deep waters; that would have reference to the presence and activities of the Holy Spirit in the saints. Then there is a sevenfold plenty in verse 8 which is suggestive of the completeness of satisfaction which the saints may become possessed of in Christ. And the iron and copper of verse 9 are the hidden strength and wealth of the land. Digging is necessary to secure them; they lie beneath the surface, and can only be acquired as the product of strenuous exercise. But these things are so important that they call for consideration in detail.
"Waterbrooks", "springs", and "deep waters" speak of the diversity, freshness and fulness of the power of the Holy Spirit, in the saints. These are not "wells digged" as in chapter 6, which would refer to sources
of refreshment made available by the spiritual labour of others. These are directly God-given, and I have no doubt they refer to the Spirit as spoken of by the Lord in the Gospel of John. John 4 speaks of the Spirit as living water given by the Son of God which should become in the believer "a fountain of water, springing up into eternal life". And Jesus made known how the "waterbrooks" flow when He "stood and cried saying, If any one thirst, let him come to me and drink. He that believes on me, a the scripture has said, out of his belly shall flow rivers of living water. But this he said concerning the Spirit, which they that believed on him were about to receive; for the Spirit was not yet, because Jesus had not yet been glorified" (John 7:37 - 39). Then the Comforter as spoken of in John 14, 15 and 16 would surely be typified by the "deep waters".
It is striking that; the first feature mentioned of the "good land" makes prominent, figuratively, the Holy Spirit in His varied activities. Eternal life will only be known and enjoyed as the result of the Fountain of water springing up into it. All refreshment and fertility in that region is dependent on the Spirit. There must be the coming to the Son of God and drinking so that the "rivers of living water" may flow. To how many "eternal life" means only the assurance that one is eternally safe, but in Scripture it is "the blessing" (Psalm 133:3); it means present and eternal satisfaction (John 4:14); it means fulness of joy (1 John 1:4). There is no hunger, no thirst, no dryness nor barrenness in the region of eternal life. It is "a land of waterbrooks, of springs, and of deep waters, that gush forth in the valleys and hills". The very language used is calculated to awaken the most lively anticipation in our hearts. For, remember, it is presented to us here in all its attractiveness by our blessed Instructor to allure our
hearts onward to something not yet possessed. It is the blessed thought of God, the gift of His love, but, from the standpoint of Deuteronomy 8, not yet entered upon in realisation. It is into such a land our God would bring us.
No greater service could be rendered to the people of God today than to awaken the interest of their hearts in eternal life as that which answers spiritually to the "good land". The heart of God cherishes the thought of eternal life for man, as we see in John 3; and then in John 4 the Spirit is given as living water to be in us a Fountain springing up into eternal life -- to carry our affections in that direction. It is a real loss for souls to read the scriptures as to eternal life in John's Gospel merely as assurance of eternal security. They involve this, most surely, but they mean very much more than this; they suggest infinite present satisfaction and blessedness. How few can truly say that they know what it is to live in a "region of satisfied desire" ! But that this is the thought of God's love for His people, and that this is involved in eternal life, it is impossible, in the face of Scripture, to deny. Let us open our hearts more fully to the precious thoughts of divine love!
Paul tells us in 1 Corinthians 12 of the varied gifts bestowed by the Spirit and exercised in His power. The Spirit divides "to each in particular according as he pleases", and it is God who sets gifts in the assembly. The victorious and ascended Christ has also given gifts -- "some apostles, and some prophets, and some evangelists, and some shepherds and teachers" (Ephesians 4:8 - 11).
All these are "waterbrooks" which flow, fed from "the rain from heaven", and take their divinely appointed course under the ordering of God without tarrying for the sanction or ordination of men. There is the greatest diversity in spiritual manifestations; no one ever saw two waterbrooks exactly alike; each gift in the power of the Spirit has its own distinctiveness, and carries refreshment and promotes spiritual fertility wherever it flows. The precious things of God are thus kept before the attention of saints in a living way, and fruitfulness is stimulated. How great the contrast between this and the human arrangements and order which prevail in Christendom! Men lay out canals of their own devising, but "living water" does not flow in artificial channels; the Spirit of God refuses to be restricted by the formal arrangements of men.
But we must not limit the activities of the Spirit, as typified in these gushing streams, to specific gifts for ministry. As set together in assembly relations each brother and each sister is to be a contributor of spiritual refreshment. The waterbrooks and springs and deep waters are in the saints generally. The effect of wilderness discipline is to bring under judgment all the elements that would cause believers to be a discomfort to each other, that there may be the unhindered flow of what is of the Spirit of God for mutual refreshment and comfort. Whether it be in the experience of the valleys (Philippians 2), or the hills (Philippians 3), the heavenly springs should flow.
It is very exercising when there is not a flow of "living water" amongst saints. If things are dry I must not blame others; are "rivers of living water" flowing out of me? Until these things take form in the saints they are not available for mutual refreshment. But the end of the humbling and parental discipline of the wilderness is that we come into the land to be
possessed of these things, and as being possessed they become available for the brethren. Whatever each of us may have that is spiritual and of Christ is for the benefit of all the brethren. Every brother and sister should have an intense conviction of that. The humblings of the wilderness have in view spiritual enrichment in the land.
The scriptures to which we have referred in John's Gospel have every believer in view. They speak of inward satisfaction, and of ability for mutual refreshment, which every saint may look to realise in his own experience. It should be a matter of exercise and desire with each one of us to prove the present gain of the Spirit in this way. One has to admit that it is little known generally, and perhaps none of us can say that we know it more than in very feeble measure. But it is set before us in Deuteronomy 8 as an attractive prospect to encourage any desire which may be present with us towards entering the "good land". Every refreshment and fruit that belongs to "the land" is yielded in the power of the Holy Spirit. It is well to note that this is the first feature of "the land" in which Christ would instruct us. Eternal life is "from the Spirit" (Galatians 6:8).
Then it is "a land of wheat, and barley, and vines, and fig-trees, and pomegranates; a land of olive-trees and honey; a land wherein thou shalt eat bread without scarceness, where thou shalt lack nothing" (verses 8, 9). A great wealth of spiritual substance is brought before us here. We are apt to pass too lightly over these things, but God would have us to ponder each separate item; we shall find great gain in doing so, with prayer that we may have spiritual understanding in regard to them.
"Wheat" speaks of what Christ was as coming in after a new and heavenly order entirely for the pleasure
of God. He was "The grain of wheat", which would have abode alone if it had not fallen into the ground and died. "But if it die, it bears much fruit" (John 12:24). The saints as the fruit of Christ in death are wheat for the garner of God. "Such as the heavenly one, such also the heavenly ones. And as we have borne the image of the one made of dust, we shall bear also the image of the heavenly one" (1 Corinthians 15:48, 49). Believers are "of Christ" -- of that order of man -- through grace and by the work of God. The food of the land would nourish our souls in the truth of this.
"Barley" -- as seen in the "sheaf of the first-fruits" -- is figurative of Christ in resurrection, "first-fruits of those fallen asleep". He went into death that He might be entitled to bring out of death all those who are His, and He will do this at His coming for those fallen asleep. There can be no doubt that the saints will all be raised after the order of Christ as risen. But if this is to be manifestly so at His coming He would nourish our souls even now on the great spiritual reality that Ho has been accepted for us as the risen One. We come into the land as His brethren, risen with Him.
"Vines" yield that "which gladdeneth the heart of man" (Psalm 104:16), and even "cheers God and man" (Judges 9:13). In John 15 where the Lord speaks of Himself as "the true vine", He says, "I have spoken these things to you that my joy may be in you, and your joy be full". "The land" is a sphere characterised by fulness of joy, so that when John reports to us "the eternal life, which was with the Father, and has been manifested to us", he adds, "And these things write we to you that your joy may be full" (1 John 1:14). When, some years back, there was a ministry which called attention to the true character and blessedness of eternal life, it was opposed as being an attempt to rob the saints of something. Whereas the object of that ministry was
to bring about, through divine grace, that eternal life should not be a mere word to us, but that we should have some experimental knowledge of its preciousness, and of the fulness of joy which is involved in it. Is it not to be greatly desired that Christians generally should have more spiritual joy? It is one of the attractive features of the land that it is "a land of ... vines"; it yields abundant joy.
"Fig-trees" represent that sweet fruit of righteousness which Israel, under divine culture, failed to yield. See Luke 13:6 - 9; Matthew 21:19. One result of the Father's chastening is that it "yields the peaceful fruit of righteousness to those exercised by it" (Hebrews 12:11). And Paul prays for the Philippians that they might be "complete as regards the fruit of righteousness, which is by Jesus Christ, to God's glory and praise" (Philippians 1:11). The fruit of "the land" is figurative of precious things which take form "by Jesus Christ" and in the power of the Spirit in the saints. Colossians, Ephesians, and Philippians describe that fruit in detail. "The fruit of the light is in all goodness and righteousness and truth" (Ephesians 5:9).
"Pomegranates" were on the skirts of the cloak of the priestly ephod (Exodus 28:33), and they were also on the two pillars of brass for the porch of the temple (1 Kings 7:18). They are also mentioned as characteristic of the bride in the Song of Solomon; when she is spoken of as a garden enclosed the Bridegroom says of her, "Thy shoots are a paradise of pomegranates, with precious fruits" (4: 13). They seem thus to be suggestive of "fruit unto holiness" as brought forth in the saints through being sustained by the priestly service of Christ. The Philadelphian overcomer who is made a pillar in the temple of God would have adornments such as the pomegranates represent, and such fruit is very precious to the heart of Christ as brought forth by His sister, His
spouse. "Pomegranates" are yielded by holy affections, for holiness is by love, not by faith. See 1 Thessalonians 3:12, 13. Such affections would secure unity amongst the brethren, and we may learn from John 17 how delightful this is to the Lord.
It is sad to have to recall that the Spirit of God has not only spoken of the pomegranates as adorning the pillars in the temple (1 Kings 7), but He has recorded how those pillars were broken up, and the brass thereof carried to Babylon (Jeremiah 52:17 - 23). It is a needful reminder that, through unfaithfulness and departure, holy adornments may be lost, as they have been in the Christian profession generally. Indeed the language of Joel might well be applied today, "Be ashamed, ye husbandmen; howl, ye vinedressers, for the wheat and for the barley: because the harvest of the field hath perished. The vine is dried up, and the fig-tree languisheth; the pomegranate-tree, the palm also and the apple-tree; all the trees of the field are withered, yen, joy is withered away from the children of men" (Joel 1:11, 12). But if things have withered through unfaithfulness there is yet space to repent, and to return through self-judgment to the precious thoughts of God as made good in Christ, and to humbly wait on Him to make them good in us by His Spirit. In Deuteronomy 8 the abundant wealth of "the land" is set before us in all its fulness, and the question is, Are we attracted by it? Does it allure our hearts? If so, it can, through infinite mercy, be still enjoyed, for in the heart and thought of God He has nothing less for His people.
"A land of olive-trees". Christ Himself could say, "But as for me, I am like a green olive-tree in the house of God; I will confide in the loving-kindness of God for ever and ever" (Psalm 52:8). And it is the privilege of those who have His Spirit to take up? in their measure, the same words. Jehovah had called Israel, "A green
olive-tree, lair, of goodly fruit" (Jeremiah 11:16); and such has He called His saints to be today. As drawing all from God's loving-kindness, in contrast with the wicked man "spreading like a green tree in its native soil" (Psalm 37:35), the saints become spiritual, and yield the fruit of the Spirit. They count upon God, they are sealed with the Holy Spirit of promise, and they partake of the root and fatness of God's goodness. "The land" is characterised as "a land of olive-trees", representing the saints as spiritual persons, capable of yielding spiritual fruit and ministering what is spiritual to others, all having its source in God and in the unction of His Spirit .
"Olive-trees and honey" are put together, intimating that "honey" here is not the sweetness of human nature, but of affections that are spiritual. It would speak of the sweet "consolation of love" which is the product of the united activities of the saints in the divine nature. Nothing could more aptly illustrate activities with a common purpose than a hive of bees. And "the land" is marked by the result of this in "honey". To have the wealth and sweetness of the land we must have the brethren, for the fruition of the land takes form in them by the Spirit. When we see this we begin to appreciate the essentiality of the Lord's commandment that we should "love one another". We begin to understand John's word that "we know that we have passed from death to life, because we love the brethren". We need the gain of all that is in the brethren, and we derive it as we love them, and hare fellowship with one another. The formal arrangements of the congregational or hierarchal systems in the religious world are grievous to the Holy Spirit because they binder the development of fellowship and the spiritual affections of the brethren. The wealth and sweetness of "the land" cannot be enjoyed under such conditions.
Plenty and satisfaction can be found in "the good land". It is "a land wherein thou shalt cat bread ... and be filled, and shalt bless Jehovah thy God for the good land which he hath given thee" (verses 9, 10). Every spiritual desire finds complete satisfaction there.
The "iron" and "copper" of verse 9 indicate the strength of those divine principles which secure the people of God from the inroads of evil. Iron and brass, according to Deuteronomy, are for security against evil. "Iron and brass shall he thy bolts" (Deuteronomy 33:25). Things cannot be maintained for God, or for the joy of His people, without "bolts". It has often been noticed that in the days of Nehemiah it is not recorded that Eliashib the high priest put locks and bars on the sheep-gate which he built. He had no bolts of iron and brass, and this laxity led eventually to his preparing a great chamber in the courts of the house of God for the Ammonite (Nehemiah 3:1; 13: 4 - 9). God would have us to be open brethren in relation to all that is good, but very exclusive in relation to what is evil.
"Iron" speaks of power to overcome the world. Before the time when all the power of the world will be broken by the "sceptre of iron" in the hand of Christ it has been broken morally by Him. He has overcome the world, and His saints can overcome also "through him that has loved us". In presence of divine power the nations are merely "as a potter's vessel". Jeremiah was appointed "an iron pillar, and brazen walls, against the whole land; against the kings of Judah, against its princes, against its priests, and against the people of the land. And they shall fight against thee, but they shall not prevail against thee: for I am with thee, saith Jehovah, to deliver thee" (Jeremiah 1:18, 19).
"Brass (copper)" is clearly connected in Scripture with the unsparing judgment of evil, and moral separation from it. This is seen in the serpent of brass, the
altar, the laver, and in the feet of the Son of Man in Revelation 1. As walking in the midst of the candlesticks He does not leave unjudged any feature of evil. If evil is not judged there will be no strength to maintain what is good, The holy and righteous discipline of the house of God is necessary for the safeguarding and preservation of the good that pertains to that house. The promise to the overcomer in Philadelphia is that he shall be made a pillar in the temple of God. It is an allusion to the pillars of brass in Solomon's temple; stability and strength are connected with the maintenance of holiness and truth, and this involves the judgment of evil, and separation from it.
Job 28 speaks in a striking way of the mining operations by which men get precious things out of the earth, and compares with them the finding of wisdom and understanding. And the conclusion reached at the end of the chapter is, "Lo, the fear of the Lord, that is wisdom; and to depart from evil is understanding". Iron and brass would mark faithful saints as pursuing the path of separation indicated in 2 Timothy 2. The power of the Lord is with such, enabling them to steadfastly maintain good in separation from evil. We have to judge things first in ourselves. No evil has come into the Christian profession of which I cannot find the root and germ in my own flesh. The distinguishing of good and evil, and separating from evil, are most important. They involve deep exercise, answering to digging, but the result is that the soul is confirmed in moral strength, and this is the basis of all that is spiritual in our souls. The waters flow abundantly in the land, and there is great fruitfulness, but underlying are the iron and brass. They are worth attaining, even though only to be got by digging and by traversing "a path no bird of prey knoweth, and the vulture's eye hath not seen it; the proud beasts have not trodden it, nor the fierce lion passed over it".
The warnings of this chapter shew that even after the land has been possessed and enjoyed there are dangers. "Beware that thou forget not Jehovah thy God, in not keeping his commandments ... lest when thou hast eaten and art full ... then thy heart be lifted up, and thou forget Jehovah thy God ... and thou say in thy heart, My power and the might of my hand has procured me this wealth" (verses 11 - 17). Even after being in the land we may get lifted up and become self-confident. These warnings are wholesome for us, for we are as much in danger of forgetting God's former ways and humbling as was Israel.
"Hear, Israel! Thou art to pass over the Jordan this day", is a remarkable introduction to such a chapter as this. For it is a chapter which brings out in dark colours what the people had been according to the flesh. If God fulfils His promises and brings to pass His purpose it is not in any wise because His people are better than others according to the flesh. If "the land" is possessed it is by the power of God (verse 3), and because God will deal with everything that is opposed to the knowledge of Himself, and will fulfil the word sworn to the fathers (verses 4, 5). Entrance into the land is the fruit of divine power fulfilling divine purpose. Israel according to flesh was utterly unsuited to inherit the promises, anti this is equally true of ourselves, and God would have us to know it. Hence: the instruction of chapter 9.
There is a marked contrast between chapters 8 and 9, we have not read a word in chapter 8 about the wickedness or failure of the people in the wilderness;
"all the way" is regarded as having been come through by Jehovah's leading and care. But in chapter 9 the stiffneckedness, provokings, and rebellion of the past are strongly brought out. The history of the people of God -- our history -- has, indeed, made manifest that it is not for our righteousness, or for the uprightness of our heart, that we enter in to possess the land. See verses 4 - 6. If it is brought about that we do so it is through God's faithfulness to His own promises and purposes. As to ourselves according to flesh we are a stiffnecked people; on our side we have again and again "provoked Jehovah to wrath". And this not merely as unconverted persons. "From the day that thou didst depart out of the land of Egypt, until ye came to this place, ye have been rebellious against Jehovah" (verse 7); this is since conversion, as we should say.
Every phase of our history has proved what we are according to flesh. It is humbling to think of it all, and God would have His people thoroughly humbled as to what they are in themselves. My flesh at the present time is the same flesh that has been the source of every bit of weakness, or wilfulness, or unbelief, or departure that has ever manifested itself in me. If I think of it I must feel that lowliness and self-distrust become me, and that dependence upon God is my only security.
At Horeb, within forty days of the covenant being made, they so provoked Jehovah to wrath that they owed their preservation from destruction entirely to the intercession of Moses. "And Jehovah listened unto me also at that time ... and I prayed for Aaron also at the same time". Perhaps none of us have yet realised how much we owe to the intercessory service of Christ, to His advocacy. Not one of us would have continued in the divine way, or would have been brought through
in any measure of faithfulness to the present time, but for that blessed service of faithful love. We thank Him for His finished work, but let us never forget His unfinished work -- His ceaseless service as the Intercessor and Advocate! It is true of each believer, as well as of Peter, that Christ prays for him that his faith fail not. Every one who enters the land owes it to the faithfulness of God, and to the intercession and advocacy of Christ. There has been quite enough in our past history to convince us that it must be so. And this leaves all credit and praise where it rightly belongs. All the glory belongs to God.
If Israel quickly turned aside from the covenant, it reminds us how quickly we, in Galatia, changed from Him that called us in Christ's grace to a different gospel! Horeb, Taberah, Massah, Kibroth-hattaavah, Kadesh-barnea have all had their corresponding features in our history. How soon we left our first love, and allowed idolatry and evil teaching! All that has been in the past history of the church, and in its present condition also, shews what we are. And have we not personally seen many sad cases of breakdown and departure, the fruit of worldliness and self-will, which have all exposed our own natural tendencies? If the failures of our brethren have not filled us with a deep sense of what we are they have not rightly affected us. And, to come more closely home, have we not discovered in our own hearts much unwatchfulness, lack of the spirit of prayer, lukewarmness as to Christ and His precious interests, hankerings after the world, a seeking of our own things, not the things of Jesus Christ, risings of fleshly pride and various lusts? And all these things have been known to God even if they have not been exposed to our brethren We are to "Remember" and "forget not", all these things.
This is a very different remembrance to that of chapter 8: 2, but the same Voice calls us to both, and it is the Voice of the One who has not failed to exercise an unwearying intercession and advocacy which has prevailed on our behalf. "And I fell down before Jehovah, as at the first, forty days and forty nights, -- I ate no bread and drank no water, -- because of all your sin which ye had sinned, in doing what is evil in the eyes of Jehovah, to provoke him to anger" (verse 18). The Mediator of the covenant becomes the Advocate for those who so quickly depart from it! But for the intercession and advocacy of Christ whore should we have been?
It is touching to see that our blessed Intercessor prays according to what is true in the mind of God concerning His people. If we lose all sense of it, lie does not. Moses speaks of them as "Thy people and thine inheritance, which thou hast redeemed through thy greatness ... . Remember thy servants Abraham, Isaac, and Jacob ... . They are indeed thy people and thine inheritance, which thou broughtest out with thy great power and with thy stretched-out arm". When the people of God behave badly we are apt to forget that they are redeemed, but Christ never dots. It is impossible that what the flesh is, even in the people of God, could invalidate the divine redemption that has been wrought, or the election and calling of God, or the ancient promises, or the fact that God's people "are indeed thy people and thine inheritance".
But, the very fact that these things cannot be invalidated, and that they form the very basis of Christ's precious advocacy and intercession, necessitates the judgment of that in which the flesh has manifested itself. "And I took your sin, the calf which ye had made, and burned it with fire, and crushed it, and ground it very small, until it became fine dust; and I cast the
dust thereof into the brook that flowed down from the mountain" (verse 31). The people had to drink it: the bitterness of anything idolatrous is always brought home to us. Indeed the intercession of Christ is often, I believe, answered by the discipline of God in a corrective way. "You only have I known of all the families of the earth; therefore will I visit upon you all you iniquities" (Amos 3:2). "Be not deceived: God is not mocked; for whatever a man shall sow, that also shall he reap. For he that sows to his own flesh, shall reap corruption from the flesh; but he that sows to the Spirit, from the Spirit shall reap eternal life" (Galatians 6:7, 8).
If God is to have a people for His pleasure, as redeemed and answering to His love, it must, be brought about, as a result of His own work in them, and of their abiding in Christ. And this is set forth typically in the chapter now before us.
We have seen what Jehovah proposed in the covenant through the mediatorship of Moses. What answers to it for us is the revelation of the love of God in His beloved Son. That love could not be satisfied without an answer to it being produced in His people. It would not suffice that the covenant should be made known as in the heart of God concerning His people; it must, necessarily, for His pleasure, be made good in their hearts. But chapter 9 has proved that this has not been the case naturally either with Israel or ourselves. On the contrary, stiffneckedness and rebellion have marked us. Then how can God fulfil His promises, and the purposes of His love, and secure what His heart desires! We must admit that it has all failed on the
line of what is natural, hut God would have us to understand that it can be sectored on the line of what is spiritual. This is true both as to Israel and ourselves. Four times in the first four verses of this chapter we have reference to the "first" tables, and the "first" writing. We know that "the first" in Scripture refers to the natural, "the second" to the spiritual (1 Corinthians 15:45 - 40). Everything connected with the natural man breaks down; all on that line is perversity and rebellion. So that Moses was constrained to cast the first tables out of his two hands and break them before the eyes of the people (Deuteronomy 9:17).
Moses himself was typical of Christ as the One who could carry the covenant unbroken; the two tables were in His two hands. Rut there was no answer to it in man after the order of Adam fallen. The death of Christ made manifest that all was hopeless on that line, for if men could answer to God's pleasure what need that Christ should die for them? The hopelessness of the situation in that connection was demonstrated when the "two hands" of Christ were nailed to the cross. His being made a curse for the people was the most solemn evidence that the first tables were broken. It was the declaration that they were under the curse of a broken law, though He, in wondrous grace, was made a curse for them.
But when we come to the second "two tables" an entirely now thought is introduced. Moses was to hew for himself down here two tables for Jehovah to write upon. It suggests a divine work in man wrought under the hand of Christ as Mediator and Intercessor. The Gospel of Luke presents Him in that twofold character, and we see Him in that Gospel working so that God might have "good pleasure in men". That is the theme of the praise of the heavenly host in Luke 2:14. Proverbs 8:30, 31 stands connected with this: "Then I was
by him his artificer", -- as it may be translated: see note in New Translation -- "and I was daily his delight, rejoicing always before him; rejoicing in the habitable part of his earth, and my delights were with the sons of men".
Christ as the Wisdom of God had the joy of contemplating men, not as fallen and perverse, but as those with whom His delights could be, and He was God's Artificer to bring it about. Those who came under the Hand of Christ were divinely fashioned so that the covenant might be written upon them. "His hands and his feet" (Luke 24:40) cover what is presented in Luke's Gospel, "His feet" would refer to His blessed movements here, making God known in infinite grace, setting forth the covenant as it was in God's heart towards men. But "his hands" suggest the thought of mighty touches of divine skill on the souls of men, so that they might come into correspondence with God, and he responsive to Him. If Christ touches a man morally that man becomes impressionable Godward; there is an undoing of the works of the devil; there is something to shew the skilfulness of the Hand that has touched him. We could not think of Christ touching anybody without some evidence being left of His handiwork.
Moses hewing the tables is a type of Christ as God's Artificer, fashioning men for the good pleasure of God. At the end of Luke we see the result; men with their understanding opened to understand the Scriptures, men just ready to receive the promise: of the Father, and to be clothed with power from on high, men "with great joy, and ... continually in the temple praising and blessing God". These were not men after the flesh -- fallen and perverse -- but men such as Christ and the blessed God could delight in. They were not morally of the first man, but of the second Man out of heaven.
Each of them was expressive of the truth that "that which is born of the Spirit is spirit". And we see them in the beginning of the Acts with the covenant written on them -- knowing God's love and loving Him, and loving one another. They were then suitable for "the land"? which is, indeed, "the habitable part of his earth".
God has told us how He will cleanse Israel morally from all their uncleannesses and from all their idols. "And I will give you a new heart, and I will put a new spirit within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes and keep mine ordinances, and ye shall do them. And ye shall dwell in the land that I gave to your fathers, and ye shall be my people, and I will be your God" (Ezekiel 36:24 - 27). God will by His own work prepare the heart of Israel to be divinely written upon, and when it is so prepared He will fulfil the word in Jeremiah 31:33, 34. "I will put my law in their inward parts, and will write it in their heart; and I will be their God, and they shall be my people". All that in which they failed naturally will be secured in them spiritually by the work of God. I believe that the second tables, hewn by Moses, have a typical reference to this.
Paul applies the figure of tables divinely written upon to saints of the present period when he speaks of the saints at Corinth "being manifested to be Christ's epistle ministered by us, written, not with ink, but the Spirit of the living God; not on stone tables, but on fleshy tables of the heart" (2 Corinthians 3:3). By divine working human hearts become "fleshy tables" on which Christ writes with the Spirit of the living God so that men carry in their affections the impress of what God is as revealed in grace. The new covenant is consummated,
as to the spirit of it, in those who know God through Christ the Mediator, and who love Him and love one another. But this is the fruit of divine working and teaching in a people quickened spiritually by the Lord. "The Spirit quickens ... Now the Lord is the Spirit" (2 Corinthians 3:6, 17).
Believers now have "the Spirit of the Lord" -- the Spirit of that glorious Man who is the Mediator of the new covenant. There is thus "liberty" to take up in holy affections what pertains to the covenant. Only such a people could truly enter into the land, or take up their inheritance in it in a spiritual way for the pleasure of God. It, was not -- it could not he -- made good in Israel at that time, for it awaited the coming of Christ, and the closing up in His death of all that was connected with man after the flesh, and the gift of the Spirit from Him as risen and glorified. But it was set forth typically in the second tables that God would write in such a way as to secure what was in His own mind and heart. The covenant was utterly broken in connection with what man is naturally, but it will be divinely and permanently written in the heart of Israel in another day by the gracious working of God. And the spirit of it is made good today in those on whose hearts Christ writes, and who "looking on the glory of the Lord with unveiled face, are transformed according to the same image from glory to glory, even as by the Lord the Spirit" (2 Corinthians 3:18).
The "ark of wood" suggests the preservation of the covenant -- in contrast with its being broken -- in a suitable vessel. It was so perfectly in Christ, and everything hangs upon that. It was written of Him "in the volume of the book", "To do thy good pleasure, my God, is my delight, and thy law is within my heart" (Psalm 40:7, 8). But He cherished and preserved it as the true "ark of wood" that He might make it the law of the "great
congregation". The divine intent was that what was true in Him should become true by divine teaching, and by the presence of His Spirit, in the whole of God's Israel.
But when we think of God's "good pleasure" or "law" as in the heart of Christ what an immense expansion is given to it! We are at once carried far beyond the letter of "the ten words". The letter, applied to man in the flesh, only gave the knowledge of sin, and was a ministry of death and condemnation. But the spirit of the covenant was the knowledge of God as a Redeemer, Deliverer, and Saviour-God -- as One so known by "thousands" as to be the Object, on their part, of love and obedience. The spirit of it was that all blessing should come in on the principle of God having His place with His creature, and that God should be known as the Source of all blessing. No right-minded creature could wish that blessing should come in on any other principle; indeed it is morally impossible that it should do so. For God must be God, and the creature must be in the place that becomes it. Otherwise all would be confusion. But see how wondrously God has wrought! A Divine Person -- the Son -- has come into the world saying, "Lo, I come (in the roll of the book it is written of me) to do, O God, thy will" (Hebrews 10:7). All that God delights in for the blessing of His creature man has been brought in on the principle of love and obedience as in the heart of Christ. And the law as put in the inward parts of Israel and written in their heart, under the new covenant, will be the law as cherished and preserved in the heart of Christ. It will be the knowledge of God as forgiving and as bestowing upon them all the good that is in His heart.
It is of the utmost importance that we should think of the "good pleasure" or "law" of God as in the heart of Christ. Christ coming into the world as the obedient
and righteous One brought in the good pleasure of God as to man in the full extent of it, and this in reference to all that man was as a sinner. We learn from Psalm 40 that it meant the bringing in of God's righteousness, and faithfulness, and salvation, and loving-kindness, and truth. See Psalm 40:9, 10. God's thoughts toward us "cannot be reckoned up in order ... they are more than can be numbered" (Psalm 40:5). The covenant, as we know it according to the spirit of it, is a ministry of righteousness and of the Spirit, and of God's innumerable thoughts of blessing as set forth in Christ. Our sins are purged, never to be remembered any more; we are sanctified and perfected in perpetuity through the offering of the body of Jesus Christ once for all. Hebrews 10 enlarges on this as the outcome of God's will being taken up in Christ. God's innumerable thoughts of blessing are established in a way that glorifies Him, and fills believing hearts with joy and praise. We know the will or pleasure of God by seeing it made good by Christ. He has gone into death so that all that was in the will of God for our blessing might be brought into effect.
The three great prophets, Ezekiel, Jeremiah, and Isaiah, bring out what we have been considering. Ezekiel shews how tables are prepared for divine writing; Jeremiah tells us of the writing on them; but Isaiah develops most fully how everything depends on the coming in of Christ, and on the pleasure of God being secured in Him. All hangs upon the Virgin's Son, Immanuel (Isaiah 7), who becomes the Servant upheld by Jehovah, and delighted in by Him (Isaiah 42:1). "Jehovah had delight in him for his righteousness' sake: he hath magnified the law, and made it honourable" (Isaiah 42:21.). We read, "The pleasure of Jehovah shall prosper in his hand" (Isaiah 53:10). The Ark of the covenant is spoken of as God's strength and glory. See Psalm 78:61; Psalm 132:8. It typifies Christ as the One
by whom God causes His counsel to stand, and does all His pleasure. The covenant is available for all the Israel of God as made good in Christ. It will never be understood, or rightly taken up, save in that way. So that everything depends now on our abiding in Christ; it is thus that the covenant will be preserved in its true power in our souls. The unction which we have received teaches us to "abide in him"; and John adds his personal exhortation; "And now, children, abide in him, that if he be manifested we may have boldness, and not be put to shame from before him at his coming ... Whoever abides in him does not sin ... He that says he abides in him ought, even as he walked, himself also so to walk" (1 John 2:27, 28; 1 John 3:6; 1 John 2:6).
The ark as seen in Exodus 25 is typical of Christ personally as the One by whom all that is in the pleasure of God will be carried into effect in the moral universe. God and His will are to be supreme, and all has been secured by Christ coming into Manhood and taking up the will of God in obedience and carrying all through perfectly to the glory of God. But I think that the "ark of wood" as seen in Deuteronomy 10 would speak of Christ as the One in whom all that God would bring about for His pleasure in men has been patterned. The land can only be entered upon spiritually as what was true in Christ becomes true in the saints. Obedience and love as learned in Christ are to be characteristic of all those who are His. I believe this to be the point of view of the Spirit in Deuteronomy, where possession and enjoyment of "the land" is the subject. "The ark of the covenant, covered round in every part with gold" (Hebrews 9:4) is Christ in His personal and unique glory, but it seems to me that the "ark of wood" is suggestive of Christ in that aspect in which what is true in Him can also be true in His saints. It suggested that God had
His own thoughts in reserve, and that, He would, in due time, secure them, first of all in Christ, and then through Christ in those who should abide in Him as having His Spirit. One would cherish the thought of this even if we have a humbling consciousness of how little it is so practically.
When John speaks of the "old commandment, which ye have had from the beginning", he is referring to what was true in Christ; but be goes on to speak of "a new commandment", and says of it, "Which thing is true in him and in you, because the darkness is passing and the true light already shines" (1 John 2:7, 8). I think the "ark of wood" in Deuteronomy is typically expressive of the "new commandment" as that which being true in Christ can also be true in those who abide in Him. It is striking how John puts the saints, as it were, in Christ's place, and says of them what he had said of Christ. We are more ready to believe that the thoughts of God are secured in Christ than we are to recognise that, by the work of God, what is true in Christ becomes true in those who are His. But the elect of God are sanctified to the obedience of Jesus Christ. The one born anew can say, "For I delight in the law of God according to the inward man" (Romans 7:22). And it is through the "obedience of faith" that we receive the glad tidings. Where there is obedience, righteousness, and love, there is moral correspondence with Christ as the "ark of wood". The covenant will be made good in the heart of Israel in a coming day, and surely the spirit of it is made good in the saints in this, the Spirit's day. Or are we to accept that there will be a fuller result for the pleasure of God in saints who are of Israel than there is in saints who are of the assembly?
John would shew us where the commandments are made good; he would say, like Moses in Deuteronomy 10, "and they are there". John does not speak in terms of the covenant, but he gives us the substance and vitality of it as made good in a company who know the love of God, and who respond to it, and who love one another. Such keep the commandments of God; What is true in Christ is also true in them; indeed John says, "that even as he is, we also are in this world". The people of God thus take character from the "ark of wood", and become the expression here of God, and of what is pleasing to God. A vessel is secured in which all that pertains to the covenant can be cherished and preserved. The typical teaching which follows in the book of Deuteronomy can only be taken up spiritually in the light of this. It can only be taken up in virtue of divine work and teaching, and of abiding in Christ.
A parenthesis is introduced in verses 6 and 7 mentioning circumstances which took place historically long after what Moses bad been speaking of, but which are brought in here by the Spirit of God to call our attention to two things of great importance. First, the necessity for the priestly service of Christ in view of the: land being entered and possessed. Aaron's exercise of priesthood was limited to the wilderness, but Eleazar is a type of Christ as Priest in relation to entrance upon the inheritance. Aaron represents Christ as exercising priesthood in relation to wilderness needs and weaknesses, but Eleazar represents Him as Priest in relation to the inheritance. Joshua was to stand before him, and he would enquire for Joshua "by the judgment of the Urim before Jehovah" (Numbers 27:21 ). Eleazar is a type of Christ as Priest in relation to all that which, from the Deuteronomic standpoint, can be described as "good
things to come" (Hebrews 9:11). As the true Aaron He can sympathise and succour in all wilderness needs, but as Eleazar He has complete knowledge, according to divine light, of "the eternal inheritance", and of how we should go out and come in to acquire possession of it. He knows as "high priest of the good things to come" how to allot to all Israel, and to each tribe, their appointed place in the divine inheritance. It is an aspect of His precious and continuing service which we do well not to overlook. The military exploits of Joshua without the priestly direction of Eleazar would not have sufficed to secure to the heirs of promise the enjoyment of the inheritance. And we need Christ as "high priest of the good things to come" -- things that have now come, and can be known as spiritual realities -- if we are to have present enjoyment of them.
Then the "land of waterbrooks" speaks of a region where there is the flow and activity of the Holy Spirit. The people themselves do not often bring divine thoughts before us; it is generally far otherwise; but the incidents that occurred on their journey are often freighted with rich meaning. And this "land of waterbrooks" to which they came immediately after the transfer of the priesthood to Eleazar was a remarkable anticipation of "the land" as described in chapter 8: 7. It speaks of the copiousness and variety of the refreshings of the Spirit as known even on the wilderness side of Jordan. God is pleased to give to His people manifestations of the Spirit in the assembly viewed as in wilderness conditions, as in 1 Corinthians. He gives ministry in freshness and power there that His saints may be incited to move forward energetically into that which is peculiarly the domain of the Spirit. To experience the activities of the Spirit as described in 1 Corinthians would be a great inducement to go on to know what His activities are amongst the saints viewed as over Jordan. There are
thus two great encouragements brought before us in this remarkable little parenthesis: the thought of Christ's priestly service with reference to acquiring possession of the inheritance, and the thought of the Spirit as an abundant and perennial Source of refreshment and fertility.
Then we get in verses 8, 9 the separation of the tribe of Levi. "The tribe of Levi" represents the element that, is distinctly "for Jehovah" (Exodus 32:26), and which preserves what is of God, and what is due to God, They consecrated themselves to Jehovah, and brought on themselves a blessing. The overcomers all through have been the true "tribe of Levi"; they have risen superior to what was natural; they have been able to gird on the sword, and to shew that God and His things were more to them than the influence of nature. What should have been true of all Israel was realised in Levi, and Jehovah took them in a peculiar way for Himself. They represented in Israel something which is greater than the inheritance, namely, the direct service of God. This was given to them as peculiar distinction and privilege, and they remained as a separated tribe, not participating in the inheritance like the other tribes, but representing in all Israel what was due to God; and to His holy service. The inheritance was held by the people largely that it might minister to them, and that the service of God in their hands might be fully maintained.
Their service was threefold -- "To bear the ark of the covenant of Jehovah, to stand before Jehovah to do service unto him, and to bless in his name, unto this day". These things are distinguished for us from the inheritance, and they represent what the inheritance is intended to support, as we shall see later in this book.
"To bear the ark of the covenant of Jehovah" would represent priestly ability to sustain the ministry of that infinite wealth of divine grace which is enshrined in
Christ as the Ark of the covenant. The apostles were true Levites; they carried in their holy service the strength and glory of God as shining out in fulness of grace and truth in Christ. They were ministers of Christ, and, as carried on their shoulders, there was competent new covenant ministry. As sustained of God, they did not stumble, like David's oxen, nor did they allow the Ark to fall into Philistine hands, and their service is a model for all the "tribe of Levi". Nothing can be more precious and holy than the ministry of Christ in the glory that attaches to Him as the Ark of the covenant. This is indeed greater than the inheritance, for it is the shining forth of the glory of Him who gives the inheritance, and the Giver must be greater than the gift.
Then "to stand before Jehovah to do service unto him" refers to sanctuary service -- ordering the lamps and the shewbread, burning incense, presenting offerings and sacrifices, and carrying on the service of song. We are apt to think that what serves man is more Important than the service of God, but this is not so. The result of our being in the good of what God has given to us will be that we shall have tithes and offerings. We shall minister fully to the "tribe of Levi", and the service of the sanctuary will be sustained. The inheritance is bestowed in order that there may be a result for God in levitical and priestly service.
Then, finally, "and to bless in his name" would indicate that God will have the last word, and that word is always a word of blessing for His people. If He is served according to what is due to Him in His house it will surely result in full blessing, according to the greatness of His Name, flowing out upon His people. It is no small part of the privilege of the "tribe of Levi" to be able to express towards His faithful people the blessed thoughts that fill the heart of God toward them. It is the glory of His Name to be known as blessing.
These things are distinguished for us from the inheritance by the separation of the tribe of Levi, to whom they pertained, from all t>he other tribes, and by the fact that "Levi has no portion nor inheritance with his brethren; Jehovah is his inheritance according as Jehovah thy God told him". Our Instructor would remind us that, wonderful as the inheritance is, it is bestowed in view of God being served according to His pleasure, and that He would delight to be to us greater, and more to be gloried in, than all He gives. Jehovah was Levi's inheritance, and he was separated to represent in Israel what was due to Jehovah in holy service. We must not think of the tribe of Levi merely as representing certain persons distinguished from others as God's servants, but as representing a spiritual condition and service which the inheritance has to support. God would have us to be concerned, not only about the possession and enjoyment of the inheritance, but about His holy service, and the maintenance of all that is due to Him. He would have us to remember that the inheritance is not everything, but that it is given so that it may yield support for "the tribe of Levi". He would have us see to it that what that tribe represents is maintained and ministered to in ourselves and in others. This is the first mention of the tribe of Levi in this book, but we shall find that it occupies an important place in the subsequent teaching.
We are again reminded in verse 10 of how much we owe to the intercession and advocacy of Christ. It is a persistent service of faithful love which He carries on through the whole period which is typified by the "forty days and forty nights" of Moses intercession. Many a secret unrighteousness that might have developed into open failure or public departure has been the occasion of His advocacy, and in result has been judged, and our soul has escaped like a bird from the snare of
the fowler. In the remembrance of this we may well be constrained to take up, in our measure, a similar service. "If any one see his brother sinning a sin not unto death, he shall ask, and he shall give him life, for those that do not sin unto death" (1 John 5:16).
Probably many of us have owed our "life" not only to the advocacy of Christ, but to the asking of some brother! I wonder how many brothers owe their "life" to our asking? Sin is a serious matter for it is morally death; but in a brother it brings into exercise the advocacy of Christ, and the asking of any brother who sees it, and on this ground "he, shall give him life". Instead of the brother who sins being cut off, or permanently lost to the brethren, he gets "life"; he is restored, and retained for the enjoyment of spiritual good, and for the companionship of the brethren.
At the moment to which Moses refers here the people, on their side, had lost all title to the land, but Jehovah listened to the intercession of Moses, and said to him, "Rise up, take thy journey before the people, that they may enter in and possess the land, which I swore unto their fathers to give unto them". What a testimony to the grace and faithfulness of God, and to the fact that His people owe all to His mercy through the Mediator and Intercessor! Many of the people sinned unto death and fell in the wilderness, but those who went in and possessed the land did so on the ground of God's faithfulness to His promise and oath, and on the ground of the intercession of Moses. To speak in John's language, God gave them life.
Christ, as the true Moses, would remind us of now much we owe to His intercessory service. I believe it is due to His intercession if any of us have "life" to enter into the purpose of God, after all that has happened in the history of His people. Every bit of faithfulness has been the result of Christ's intercession. "At that
time Jehovah separated the tribe of Levi". "That time" was when Moses prayed; and I have no doubt that whatever has been distinctively for God has been secured and maintained by the intercession of Christ. The overcomers "unto this day" have been thus maintained; He prayed that faith might not fail. But far the intercession of Christ everything would have broken down in the assembly, but through His prayer something has been maintained for God, and will be to the end. As we learn this it turns us more simply and wholly to Him; He gets a very great place with us; we do not trust in ourselves or our own faithfulness; we believe on Him.
Christ as Mediator has brought the light of God to us; as Intercessor He sustains His saints that they may enter into it, and answer to it. Such are the conditions of weakness on our side that we could not be self-supporting. Indeed the creature will never be self-supported; even in condition of glory in eternity all will be sustained in virtue of God being all in all, and Christ being Head, and the Spirit all-pervading.
One loves to regard every bit of faithfulness, and holy separation, and devotedness that has ever appeared in the assembly as the fruit of the intercession of Christ. Our Moses would bring home to us how dependent we have been, and are, on His intercession. It is good that we should linger on this. Kane of us would have ever got the victory over natural influences, or would have had the things of God preserved in their preciousness in our hearts, if Christ had not prayed for us. If "we more than conquer" it is "through him that has loved us". When Paul asks, "Who shall separate us from the love of Christ?" he is thinking of the love in which He intercedes for us at the right hand of God. None of us could face the pressure: or resist the seductions, if we were not sustained by the intercession of Christ. The very fact that we have the Spirit is in answer to His
prayer. "And I will beg the Father, and he will give you another Comforter, that he may be with you for ever, the Spirit of truth" (John 14:16). Then the Spirit in us becomes an Intercessor (Romans 8:26, 27), and we ourselves become marked by an intercessory spirit. It is not learned or self-sufficient people that get on spiritually, but persons who are marked by prayer and supplication.
It is deeply touching to know that such activities begin at the right hand of God. Every spiritual movement in our souls can be traced to the intercession of Christ, and then we become characterised by prayer. And even our prayers derive their efficacy from His service on high, for as the Angel-Priest of Revelation 8 He has "a golden tenser; and much incense was given to him, that he might give efficacy to the prayers of all saints at the golden altar which was before the throne". It is blessed to think of spiritual movement's as beginning at the right hand of God, and being worked out through prayers which go back to be presented there as efficacious through the incense which Christ adds to them. All that pertains to the covenant is worked out in this way, and only thus will "the land" be entered upon and possessed.
Now God is to be feared, and loved, and served, and obeyed in the light of His sovereign love and choice, and the pleasure which He has in His people. "Jehovah took pleasure in thy fathers, to love them, and he chose their seed after them, even you, out of all the peoples, as it is this day" (verse 15). "He is thy praise, and he is thy God, who hath done for thee these great and terrible things, which thine eyes have seen" (verse 21). Now the heart must be circumcised, the will and lusts of the flesh cut off, so that the blessed character of God may be reproduced in His people.
Much is said of the greatness of God, but the tenderness of His grace is magnified. "Who executeth the judgment
of the fatherless and the widow, and loveth the stranger, to give him food and clothing. And ye shall love the stranger; for ye have been strangers in the land of Egypt". I think at least ten times in this book the widow, the fatherless, and the stranger are mentioned as subjects of care. It shows how God would have His people to enjoy all that His love and purpose have conferred on them in a spirit of grace and consideration that is like His own. There will always be among the people of God opportunities for the expression in a practical way of His own gracious character. And He delights, too, as the last verse of the chapter shows, to multiply His people. On the first day of the assembly's history He added three thousand souls, and how many saints there are on the earth today it, would be hard indeed to tell!
This chapter ends that part of the book in which our attention is called to the lessons of the past. Those who have reached the position contemplated in Deuteronomy have had personal knowledge of three things. They have seen the overthrow of the world-system and its ruler; they have been the subjects of God's dealings in the wilderness; and they have been taught by a terrible example that God will not tolerate insubjection to Christ. It is in the light of these things having been known that we are to love God, "and keep his charge, and his statutes, and his ordinances, and his commandments continually" (verses 1 - 9).
The world has been fully exposed by its rejection of Christ. "And this is the judgment, that light is come into the world, and men have loved darkness rather
than light; for their works were evil". There is not the slightest change as to this; it remains true "unto this day". The presence of the Spirit demonstrates that the world is in sin, that it would not have the righteous One, and that its ruler is judged. And this is true of the Egypt-world -- the world of human resource and wisdom. Many who would judge the Sodom-world, or perhaps even the Babylon-world, are ensnared by the Egypt-world. "The princes of this age" are the great intellectual leaders who give no place to Christ as the Wisdom and Power of God. We are told of the Egyptian Benaiah smote, that he was "an imposing man" (2 Samuel 23:21), and when men get a reputation for learning they become "imposing". The conclusions and deductions of scientific men get weight because they have a show of being based upon diligent investigation of facts. But very often they leave entirely out of account the greatest facts of all.
The wisdom of this world never gives any place to God's wisdom. It never considers that Christ was God's Wisdom and Power for creation, and for establishing the laws by which "all things subsist together". Still less does it think of Christ as God's Wisdom and Power for redemption, or for the bringing about of God's pleasure in a universe where all things shall be headed up in Him. Paul says of "the rulers of this world" that they "come to nought". If all men are under death as the judgment of God upon sin, and this has been demonstrated by Christ dying for all, what does it make of all man's cleverness and learning? He is a sinful creature -- proved to be such by his desire to live upon his own resources, and to put God as much out of his thoughts as possible. The death of Christ has proved that, apart from Him, and from His death, there is no hope for man. Man with all his wisdom comes to nought, even as the army of Egypt did when the
water of the Red Sea flowed over them. This is never to be forgotten.
Then the fate of Dathan and Abiram is a solemn warning to all within the Christian profession to beware of being rebellious against the authority of the Lord. They were insubordinate, and they were swallowed up. Spiritual safety and prosperity largely depend on the rights and authority of Christ as Lord being practically owned amongst His people.
The description of the land in verses 10 - 12 is of the deepest interest; the contrast with Egypt is strongly marked. Watering with the foot as a garden of herbs would speak of human labour and effort with a very restricted result. There was nothing spontaneous there; no free flow of the Spirit. On fleshly principles, which rule in Egypt, all is laborious, and there is a small result. That is pretty much how things are carried on in the religious world, even where there are good intentions. One cannot deny that there is much earnest labour, but what is the spiritual result?
"But the land, whereunto ye are passing over to possess it, is a land of mountains and valleys, which drinketh water of the rain of heaven, a land which Jehovah thy God careth for; the eyes of Jehovah thy God are constantly upon it, from the beginning of the year even unto the end of the year". There is nothing artificial or formal about "the land". It is a diversified region, where the all-various grace of God in His people manifests itself fully and freely. The preachings in the Acts were under such circumstances as to preclude any studied preparation. The preachers were prepared rather than the sermons An old and honoured servant of the Lord, in answer to the question, What shall I study? said, Study well these four words, "The flesh profiteth nothing"! The preachings in the Acts were "water of the ram of heaven"; the streams flowed down in copious
blessing. How definitely the Apostles presented Christ as crucified, risen, and exalted at God's right hand! How wonderfully they quoted and applied the Scriptures! How pointed and powerful was their dealing with men! There was a spiritual naturalness, if we may so say, a simplicity, freshness, sobriety and order in all that they said which made manifest that they preached the glad tidings "by the Holy Spirit sent from heaven". All true ministry is in the power of the Holy Spirit, and it tends to promote fruitfulness in the land. It is good to remember that "the land" is our divinely allotted portion; it ought not to be an unknown territory to believers. It contains "Things which eye has not, seen, and ear not heard, and which have not come into man's heart, which God has prepared for them that love him, but God has revealed to us by his Spirit; for the Spirit searches all things, even the depths of God ... But we have received, not the spirit of the world, but the Spirit which is of God, that we may know the things which have been freely given to us of God: which also we speak, not in words taught by human wisdom, but in those taught by the Spirit, communicating spiritual things by spiritual means" (1 Corinthians 2:9 - 13).
We may gather from what Moses says elsewhere that "the rain of heaven" is suggestive of spiritual ministry. He says, "My doctrine shall drop as rain, my speech flow down as dew, as small rain upon the tender herb, and as showers on the grass" (Deuteronomy 32:2). "The land" is characterised by this in contrast with the foot-labour of Egypt. A ministry which is the product of the labour of the human mind will never be spiritual in character, and it will inevitably become more and more corrupted by the thoughts of men. Spiritual ministry flows from Christ as Head, and is the product of the activities of the Holy Spirit. We see it, in the ministry of the apostles, and any ministry which is
spiritual will correspond, in its measure, with the apostle's ministry.
Verse 14 speaks of "the early rain and the latter rain". Both are necessary if there is to be fruitfulness in the inheritance. The early rain comes to prepare the ground, and to start the growth of crops, and the latter rain falls to bring things to maturity. God delights to give a ministry that will promote spiritual fruitfulness. The ministry of the apostles may be regarded as "early rain" given to start everything that was of God, and for God, into fruitfulness here on the earth. But "the latter rain" comes to bring the crops to maturity, and I have no doubt that during the last hundred years the Lord has been giving a ministry which tends to this. It is a time of "the latter rain" -- a ministry which has definitely in view the perfecting of the saints, so that there may be a result which is in keeping with the wondrous thoughts of God before the saints are translated. Such a ministry necessarily corresponds with what was a+ the beginning.
There is "a land which Jehovah thy God careth for; the eyes of Jehovah thy God are constantly upon it, from the beginning of the year even unto the end of the year". God has thoughts for His people which are worthy of Himself; He has loved men in view of their having life eternal (John 3:16).
The inheritance is the fruit of the love of God; John says, "See what love the Father has given to us, that we should be called the children of God". And Paul in writing to the Colossians says, "Giving thanks to the Father, who has made us fit for sharing the portion of the saints in light". That is the inheritance. It is the full thought of divine favour for men, the wealthy place of blessing in Christ, in whom all the rich thoughts of God have been secured. The love of God ever cherishes the inheritance for us and cherishes us for the inheritance;
the youngest believer is entitled to take that home to himself in all its blessedness. Persons who are heirs to a great inheritance usually think a good deal about it; but what inheritance can be compared to ours? We are not incompetent to take it up; the Father has made us fit -- or competent -- to take it up, in the divine nature. According to Ephesians we have "obtained an inheritance, being marked out beforehand according to the purpose of him who works all things according to the counsel of his own will, that we should be to the praise of his glory". It is purely a question of God's sovereign love, and of where it has given us our portion. He cares that we should know what it is to be risen with Christ, and to dwell together as brethren in unity, apart from lawlessness, hatred, idolatry, and all the death and dearth of this world. There is a region where divine pleasure dwells, where the love of God is known, where His Son is the Object of faith and love, where the Comforter abides, and the brethren love one another, where eternal life is given to those whom the Father has given to the Son. This is the land which God cares for, and on which His eyes are continually. The question arises, Do we care for it? Do our eyes rest upon it continually? It is evident that it will be so if we have fellowship with God.
God would use the writings of John to attract our hearts by the report of eternal life as manifested in His Son, and by shewing us the moral features of those who have it. Those writings present eternal life to us as something to be consciously known and possessed now. It was a distinct word of the Spirit to the assemblies when a beloved servant of the Lord said in departing, "Let not John's ministry be forgotten in insisting on Paul's". Thank God, it is possible for us, in spite of all the ruin around, to move together in the family affections of the children of God, and to enjoy together as
brethren a "land" which is vastly different from anything that exists in the world. We can occupy a region that the blessed God is deeply interested in. The heart of God is set upon men having eternal life. It has been before Him from the outset, and it has continued before Him all through the centuries of the assembly's history, and His eyes are upon it still as that which His love has purposed for men. There is everything about the inheritance to make it supremely attractive. God would allure us; it is a matter of intense concern to Him that we should be attracted by what He cares for, and that our eyes should be on the things that His eyes are upon. Israel fell because they did not hearken to the word which spoke to them of the inheritance -- the promised land.
Obedience and love are the conditions on which "the land" can be possessed and enjoyed. It is noticeable how frequently the word "commandment" is used in John's writings; indeed the word, in a Christian sense, occurs in the Gospel and Epistles of John much more than in all other New Testament writings. It stands over against the lawlessness which is natural to the human heart; to come under "commandment" is to be completely delivered from lawlessness. How could one in lawlessness have eternal life? But the keeping of commandments flows from love; the gospel by revealing the love of God puts a spring of love in our hearts which would never otherwise be there. Then it is also true that the saints are begotten of God, and as such they love Him, and they love those begotten of Him. His children are manifested in this way.
The result of being under commandment as loving God is that rain is given in its season; there is no lack of ministry to promote spiritual fertility, to bring about the perfecting of the saints. "And thou shalt gather m thy corn, and thy new wine, and thine oil ... and thou shalt eat and he full". Satisfaction is the result of"In the desert God will teach thee,
What the God that thou hast found". (Hymn 76)CHAPTERS 2, 3
CHAPTER 4
CHAPTER 5
CHAPTER 6
CHAPTER 7
CHAPTER 8
"Amid those favoured hills,
The waterbrooks run down;
River and rill the valleys fill;
And the glad land the Lord doth till,
With plenty crown". CHAPTER 9
CHAPTER 10
CHAPTER 11