Expositions of Holy Scripture: Genesis, Exodus, Leviticus and Numbers Part 31

He leaves another lesson. Do not suppose that the Gospel of Jesus Christ cannot satisfy the keenest intellect, nor dominate the strongest will. It has come to be a mark of narrowness and fossilhood to be a devout believer in Christ and His Cross. Some of you young men make an easy reputation for cleverness and advanced thought by the short and simple process of disbelieving what your mother taught you. Here is a man, probably as great as you are, with as keen an intellect, and he clung to the Cross of Christ, and had for his favourite hymn--

'Rock of Ages, cleft for me, Let me hide myself in Thee.'

He leaves another lesson. If you desire to make your characters all that it is in them to be made, you must, like him, go to Jesus Christ, and get your teaching and your inspiration from that great Lord. We cannot all be great men. Never mind. It is character that tells; we can all be good men, and we can all be Christian men. And whether we build cottages or palaces, if we build on one foundation, and only if we do, they will stand.

Moses leaves another lesson, as he glides into the past. 'This man, having served his generation by the will of G.o.d, fell on sleep, and was gathered to his fathers, and saw corruption'; but He 'whom G.o.d hath raised up saw no corruption.' The lamps are quenched, the sun s.h.i.+nes.

Moses dies, 'The prophets, do they live for ever?' but when Moses and Elias faded from the Mount of Transfiguration 'the apostles saw no man any more, save Jesus only,' and the voice said, 'This is My beloved Son; hear ye Him.'

THE DECALOGUE: I--MAN AND G.o.d

'And G.o.d spake all these words, saying, 2. I am the Lord thy G.o.d, which have brought thee out of the land of Egypt, out of the house of bondage. 3. Thou shalt have no other G.o.ds before me. 4. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in the heaven above, or that is in the earth beneath, or that is in the water under the earth: 5.

Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy G.o.d am a jealous G.o.d, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; 6. And shewing mercy unto thousands of them that love me, and keep my commandments. 7. Thou shalt not take the name of the Lord thy G.o.d in vain: for the Lord will not hold him guiltless that taketh his name in vain. 8. Remember the sabbath-day, to keep it holy. 9. Six days shalt thou labour, and do all thy work: 10. But the seventh day is the sabbath of the Lord thy G.o.d: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates: 11. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath-day, and hallowed it.'

--EXODUS xx. 1-11.

An obscure tribe of Egyptian slaves plunges into the desert to hide from pursuit, and emerges, after forty years, with a code gathered into 'ten words,' so brief, so complete, so intertwining morality and religion, so free from local or national peculiarities, so close fitting to fundamental duties, that it is to-day, after more than three thousand years, authoritative in the most enlightened peoples. The voice that spoke from Sinai reverberates in all lands. The Old World had other lawgivers who professed to formulate their precepts by divine inspiration: they are all fallen silent. But this voice, like the trumpet on that day, waxes louder and louder as the years roll. Whose voice was it? The only answer explaining the supreme purity of the commandments, and their immortal freshness, is found in the first sentence of this paragraph, 'G.o.d spake all these words.'

I. We have first the revelation, which precedes and lays the foundation for the commandments; 'I am the Lord thy G.o.d, which have brought thee out of the land of Egypt.' G.o.d speaks to the nation as a whole, establis.h.i.+ng a special relation between Himself and them, which is founded on His redeeming act, and is reciprocal, requiring that they should be His people, as He is their G.o.d. The manifestation in act of His power and of His love precedes the claim for reverence and obedience. This is a universal truth. G.o.d gives before He asks us to give. He is not a hard taskmaster, 'gathering where He has not strawn.'

Even in that system which is eminently 'the law,' the foundation is a divine act of deliverance, and only when He has won the people for Himself by redeeming them from bondage does He call on them for obedience. His rule is built on benefits. He urges no mere right of the mightier, nor cares for service which is not the glad answer of grat.i.tude. The flas.h.i.+ng flames which ran as swift heralds before His descending chariot wheels, the quaking mountain, the long-drawn blasts of the trumpet, awed the gathered crowd. But the first articulate words made a tenderer appeal, and sought to found His right to command on His love, and their duty to obey on their grat.i.tude. The great gospel principle, that the Redeemer is the lawgiver, and the redeemed are joyful subjects because their hearts are touched with love, underlies the apparently sterner system of the Old Testament. G.o.d opens His heart first, and then asks for men's.

This prelude certainly confines the Decalogue to the people of Israel.

Their deliverance is the ground on which the law is rested, therefore, plainly, the obligation can be no wider than the benefit. But though we are not bound to obey any of the Ten Commandments, because they were given to Israel, they are all, with one exception, demonstrably, a transcript of laws written on the heart of mankind; and this fact carries with it a strong presumption that the law of the Sabbath, which is the exception referred to, should be regarded as not an exception, but as a statute of the primeval law, witnessed to by conscience, republished in wondrous precision and completeness in these venerable precepts. The Ten Commandments are binding on us; but they are not binding as part, though the fundamental part, of the Jewish law.

Two general observations may be made. One is on the negative character of the commandments as a whole. Law prohibits because men are sinful.

But prohibitions pre-suppose as their foundation positive commands. We are forbidden to do something because we are inclined to do it, and because we ought to do the opposite. Every 'thou shalt not' implies a deeper 'thou shalt.' The cold negation really rests on the converse affirmative command.

The second remark on the law as a whole is as to the relation which it establishes between religion and morality, making the latter a part of the former, but regarding it as secured only by the prior discharge of the obligations of the former. Morality is the garb of religion; religion is the animating principle of morality. The attempts to build up a theory of ethics without reference to our relations to G.o.d, or to secure the practice of righteousness without such reference, or to subst.i.tute, with a late champion of unbelief, 'the service of man' for the wors.h.i.+p of G.o.d, are all condemned by the deeper and simpler wisdom of this law. Christians should learn the lesson, which the most Jewish of the New Testament writers had drawn from it, that, 'pure and undefiled service' of G.o.d is the service of man, and should beware of putting asunder what G.o.d has joined so closely.

II. The first commandment bears in its negative form marks of the condition of the world when it was spoken, and of the strong temptation to polytheism which the Israelites were to resist. Everywhere but in that corner among the wild rocks of Sinai, men believed in 'G.o.ds many.'

Egypt swarmed with them; and, no doubt, the purity of Abraham's faith had been sadly tarnished in his sons. We cannot understand the strange fascination of polytheism. It is a disease of humanity in an earlier stage than ours. But how strong it was and is, all history shows. All these many G.o.ds were on amicable terms with one another, and ready to welcome newcomers. But the monotheism, which was here laid at the very foundation of Israel's national life, parted it by a deep gulf from all the world, and determined its history.

The prohibition has little force for us; but the positive command which underlies it is of eternal force. We should rather think of it as a revelation and an invitation than as a mere command. For what is it but the declaration that at the centre of things is throned, not a rabble of G.o.dlings, nor a stony impersonal somewhat, nor a hypothetical unknowable ent.i.ty, nor a shadowy abstraction, but a living Person, who can say 'Me,' and whom we can call on as 'Thou,' and be sure that He hears? No acc.u.mulation of finite excellences, however fair, can satisfy the imagination, which feels after one Being, the personal ideal of all perfectness. The understanding needs one ultimate Cause on which it can rest amid the dance of fleeting phenomena; the heart cannot pour out its love to be shared among many. No string of goodly pearls will ever give the merchantman a.s.surance that his quest is complete. Only when human nature finds all in One, and that One a living Person, the Lover and Friend of all souls, does it fold its wings and rest as a bird after long flight.

The first commandment enjoins, or rather blesses us by showing us that we may cherish, supreme affection, wors.h.i.+p, trust, self-surrender, aspiration, towards one G.o.d. After all, our G.o.d is that which we think most precious, for which we are ready to make the greatest sacrifices, which draws our warmest love; which, lost, would leave us desolate; which, possessed, makes us blessed. If we search our hearts with this 'candle of the Lord,' we shall find many an idol set up in their dark corners, and be startled to discover how much we need to bring ourselves to be judged and condemned by this commandment It is the foundation of all human duty. Obedience to it is the condition of peace and blessedness, light and leading for mind, heart, will, affections, desires, hopes, fears, and all the world within, that longs for one living Person even when it least knows the meaning of its longings and the reason of its unrest.

III. The second commandment forbids all representations, whether of the one G.o.d or of false deities. The golden calf, which was a symbol of Jehovah, is condemned equally with the fair forms that haunted the Greek Olympus, or the half-b.e.s.t.i.a.l shapes of Egyptian mythology. The reasons for the prohibition may be considered as two,--the impossibility of setting forth the glory of the Infinite Spirit in any form, and the certainty that the attempt will sink the wors.h.i.+pper deeper in the mire of sense. An image degrades G.o.d and damages men. By it religion reverses its nature, and becomes another clog to keep the soul among the things seen, and an ally of all fleshly inclinations. We know how idolatry seemed to cast a spell over the Israelites from Egypt to Babylon, and how their first relapse into it took place almost before the voice which 'spake all these words' had ceased.

In its grosser form, we have no temptation to it. But there are other ways of breaking the commandment than setting up an image. All sensuous wors.h.i.+p in which the treacherous aid of art is called in to elevate the soul, comes perilously near to contradicting its spirit, if not its letter. The attempt to make of the senses a ladder for the soul to climb to G.o.d by, is a great deal more likely to end in the soul's going down the ladder than up it. The history of public wors.h.i.+p in the Christian Church teaches that the less it has to do with such slippery help the better. There is a strong current running in England, at all events, in the direction of bringing in a more artistic, or, as it is called, a 'less bare,' form of service. We need to remember that the G.o.d who is a Spirit is wors.h.i.+pped 'in spirit,' and that outward forms may easily choke, and outward aids hinder, that wors.h.i.+p.

The especial difficulty of obedience to this commandment is marked by the reason or sanction annexed. That opens a wide field, on which it would be folly to venture here. There is a glimpse of G.o.d's character, and a statement of a law of His working. He is a 'jealous' G.o.d, We need not be afraid of the word. It means nothing but what is congruous with the loftiest conception of a loving G.o.d. It means that He allows of no rival in our hearts' affection, or in our submission for love's sake to Him. A half trust in G.o.d is no trust. How can wors.h.i.+p be shared, or love be parted out, among a pantheon? Our poor hearts ask of one another and get from one another, wherever a man and a woman truly love, just what G.o.d asks,--'All in all, or not at all.' His jealousy is but infinite love seeking to be known as such, and asking for a whole heart.

The law of His providence sounds hard, but it is nothing more than stating in plain words the course of the world's history, which cannot be otherwise if there is to be any bond of human society at all. We hear a great deal in modern language about solidarity (and sometimes it is spelled with a final 'e,' to look more philosophical) and heredity.

The teaching of this commandment is simply a statement of the same facts, with the addition that the Lawgiver is visible behind the law.

The consequences of conduct do not die with the doers. 'The evil that men do, lives after them.' The generations are so knit together, and the full results of deeds are often so slow-growing, that one generation sows and another reaps. Who sowed the seed that fruited in misery, and was gathered in a bitter harvest of horrors and crimes in the French Revolution? Who planted the tree under which the citizens of the United States sit? Did not the seedling go over in the _Mayflower_?

As long as the generations of men are more closely connected than those of sheep or birds, this solemn word must be true. Let us see that we sow no tares to poison our children when we are in our graves. The saying had immediate application to the consequences of idolatry in the history of Israel, and was a forecast of their future. But it is true evermore and everywhere.

IV. The third commandment must be so understood as to bring it into line with the two preceding, as of equal breadth and equally fundamental. It cannot, therefore, be confined to the use of the name of G.o.d in oaths, whether false or trivial. No doubt, perjury and profane swearing are included in the sweep of the prohibition; but it reaches far beyond them. The name of G.o.d is the declaration of His being and character. We take His name 'in vain' when we speak of Him unworthily. Many a glib and formal prayer, many a mechanical or self-glorifying sermon, many an erudite controversy, comes under the lash of this prohibition. Professions of devotion far more fervid than real, confessions in which the conscience is not stricken, orthodox teachings with no throb of life in them, unconscious hypocrisies of wors.h.i.+p, and much besides, are gibbeted here. The most vain of all words are those which have become traditional stock in trade for religious people, which once expressed deep convictions, and are now a world too wide for the shrunk faith which wears them.

The positive side underlying the negative is the requirement that our speech of G.o.d shall fit our thought of G.o.d, and our thought of Him shall fit His Name; that our words shall mirror our affections, and our affection be a true reflection of His beauty and sweetness; that cleansed lips shall reverently utter the Name above every name, which, after all speech, must remain unspoken; and that we shall feel it to be not the least wonderful or merciful of His condescensions that He 'is extolled with our tongues.'

V. The series of commandments referring to Israel's relations with G.o.d is distinctly progressive from the first to the fourth, which deals with the Sabbath. The fact that it appears here, side by side with these absolutely universal and first principles of religion and wors.h.i.+p, clearly shows that the giver of the code regarded it as of equal comprehensiveness. If we believe that the giver of the code was G.o.d, we seem shut up to the conclusion that, though the Sabbath is a positive inst.i.tution, and in so far unlike the preceding commandments, it is to be taken as not merely a temporary or Jewish ordinance. The ground on which it is rested here points to the same conclusion. The version of the Decalogue in Deuteronomy bases it on the Egyptian deliverance, but this, on the divine rest after creation. As we have already said, we do not regard the Decalogue as binding on us because given to Israel; but we do regard it as containing laws universally binding, which are written by G.o.d's finger, not on tables of stone, but on 'the fleshly tables of the heart.' All the others are admittedly of this nature. Is not the Sabbath law likewise? It is not, indeed, inscribed on the conscience, but is the need for it not stamped on the physical nature? The human organism requires the seventh-day rest, whether men toil with hand or brain. Historically, it is not true that the Sabbath was founded by this legislation. The traces of its observance in Genesis are few and doubtful; but we know from the inscriptions that the seventh, fourteenth, twenty-first, and twenty-eighth days of the moon were set apart by the a.s.syrians, and scholars can supply other instances. The 'Remember' of this commandment can scarcely be urged as establis.h.i.+ng this, for it may quite as naturally be explained to mean 'Remember, as each successive seventh day comes round, to consecrate it.' But apart from that, the law written on body, mind, and soul says plainly to all men, 'Rest on the seventh day.' Body and mind need repose; the soul needs quiet communion with G.o.d. No vigorous physical, intellectual, or religious life will long be kept up, if that need be disregarded. The week was meant to be given to work, which is blessed and right if done after the pattern of G.o.d's. The Sabbath was meant to lift to a share in His rest, to bring eternity into time, to renew wasted strength 'by a wise pa.s.siveness,'

and to draw hearts dissipated by contact with fleeting tasks back into the stillness where they can find themselves in fellows.h.i.+p with G.o.d.

We have not the Jewish Sabbath, nor is it binding on us. But as men we ought to rest, and resting, to wors.h.i.+p, on one day in the week. The unwritten law of Christianity, moulding all outward forms by its own free spirit, gradually, and without premeditation, slid from the seventh to the first day, as it had clear right to do. It was the day of Christ's resurrection, probably of His ascension, and of Pentecost.

It is 'the Lord's Day.' In observing it, we unite both the reasons for the Sabbath given in Exodus and Deuteronomy,--the completion of a higher creation in the resurrection rest of the Son of G.o.d, and the deliverance from a sorer bondage by a better Moses. The Christian Sunday and its religious observance are indispensable to the religious life of individuals and nations. The day of rest is indispensable to their well-being. Our hard-working millions will bitterly rue their folly, if they are tempted to cast it away on the plea of obtaining opportunities for intellectual culture and enjoyment. It is

'The couch of time, care's balm and bay,'

and we shall be wise if we hold fast by it; not because the Jews were bid to hallow the seventh day, but because we need it for repose, and we need it for religion.

THE DECALOGUE: II.--MAN AND MAN

'Honour thy father and thy mother; that thy days may be long upon the land which the Lord thy G.o.d giveth thee.

13. Thou shalt not kill. 14. Thou shalt not commit adultery. 15. Thou shalt not steal. 16. Thou shalt not bear false witness against thy neighbour. 17. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his man-servant, nor his maid-servant, nor his ox, nor his a.s.s, nor any thing that is thy neighbour's. 18. And all the people saw the thunderings and the lightnings, and the noise of the trumpet, and the mountain smoking; and, when the people saw it, they removed, and stood afar off. 19. And they said unto Moses, Speak thou with us, and we will hear: but let not G.o.d speak with us, lest we die. 20. And Moses said unto the people, Fear not: for G.o.d is come to prove you, and that His fear may be before your faces, that ye sin not. 21. And the people stood afar off: and Moses drew near unto the thick darkness where G.o.d was.'

--EXODUS xx. 12-21.

I. The broad distinction between the two halves of the Decalogue is that the former deals with man's relations to G.o.d, and the latter with His relations to men. This double division is recognised in the New Testament summary of 'all the law,' as found in two commandments, and is probably implied in the two tables on which it was inscribed.

Commentators have been much exercised, however, about how to divide the commandments between these two parts. The fifth, which is the first in this division, belongs in substance to the second half, but its form connects it with the first table. It is like the preceding ones in having a reason appended, and in naming 'the Lord thy G.o.d'; while the following are all bare, curt prohibitions. The fact seems to be that it is a transition commandment, and meant to cast special sacredness round the parental relations.h.i.+p, by paralleling it, in some sense, with that to G.o.d, of which it is a reflection. Other duties to other men stand on a different level from duties to parents. 'Honour,' which is to be theirs, is not remote from the reverence due to G.o.d. They are, as it were, His shadows to the child. The fatherhood of G.o.d is dimly revealed in that parting off the commandment from the second table, and a.s.similating it in form to the laws of the first.

II. The connection of the two halves of the Decalogue teaches some important truth. Josephus said a wise thing when he remarked that, 'whereas other legislators had made religion a department of virtue, Moses made virtue a department of religion.' No theory of morals is built upon the deepest foundation which does not recognise the final ground of the obligation of duty in the voice of G.o.d. Duty is _debitum_-debt. Who is the creditor? Myself? An impersonal law?

Society? No, G.o.d. The practice of morality depends, like its theory, on religion. In the long-run, and on the wide scale, nations and periods which have lost the latter will not long keep the former in any vigour or purity. He who begins by erasing the first commandment will sooner or later make a clean sweep of all the ten. And, on the other hand, wherever there is true wors.h.i.+p of the one G.o.d, there all fair charities between man and man will flourish and fruit. The two tables are one law. Duties to G.o.d come first, and those to man, who is made in the image of G.o.d, flow from these.

III. The order of these human duties is significant. We have, next after the law of parental reverence, three commandments, which, in a descending series of importance, forbid crimes against life, marriage, and property. Then the law pa.s.ses from deeds to the more subtle, and, as men think, less grave, offences of the tongue. Next it crosses the boundary which divides human from divine law, and crimes from sins, to take cognisance of unspoken and unacted desires. So the order of progress in the first table is exactly the reverse of that in the second. There we begin with inward devotion, and travel outwards by deed and word to the sabbatical inst.i.tution; here we begin with overt acts, and travel inwards, through words, to the hidden desire. The end touches the beginning. For that which we 'covet' is our G.o.d; and the first commandment is only obeyed when our hearts hunger after Him, and not after earth. The sequence here corresponds to the order of progress in our knowledge and practice of our human duties. The first thing that the rudest state of society has to do is to establish some kind of security for life and property and woman's honour. The worst men know that much as their duty, however foul may be their lips, and hot their pa.s.sions. Then the recognition of the sanct.i.ty of the great gift of speech, and the supreme obligations of veracity, grow upon men as they get above the earlier stage. Most children pa.s.s through a phase when they tell lies as pastime, and most rude societies and half-moralised men have a similar epoch. Last of all, when actions have been bridled and the tongue taught the law of truth, comes the full recognition that the work is not done till the silent longing of a hungry heart is stilled, and that unselfish love of our neighbour is only perfect when we can rejoice in his good and wish none of it for ourselves. The second table is a chart of moral progress.

IV. The scope of these laws has often been violently stretched so as to include all human duty; but without tugging at them so as to make them cover everything, we may note briefly how far they extend. We are scarcely warranted in taking any of them but the last, as going deeper than overt acts, for, though our Lord has taught in the Sermon on the Mount that hatred is murder, and impure desire adultery, that is His deepening of the commandment. But it is quite fair to bring out the positive precept which, in each case, underlies the stern, short prohibition.

The fifth commandment shares with the fourth the distinction of being a positive command. It enjoins 'honour,' not 'love,' partly because, in olden times, the father was a prince in his house in a sense that has long since ceased to be true, partly because there was less need to enjoin the affection which is in some degree instinctive, than the submission and respect which the children are tempted to withhold, partly in order to suggest the a.n.a.logy with reverence to G.o.d. A strange change has pa.s.sed over the relations of parents and children, even within a generation. There is more, perhaps, of frank familiar intercourse, which, no doubt, is an improvement on the old style. But there is a great deal less of what the commandment enjoins. City life, education, the general impairing of the idea of authority, which we see everywhere, have told upon many families; and many a father who, by indulgence or by too much engrossment in business, lets the children twitch the reins out of his hands, might lament, as his grown-up children spurn control, 'If then I be a father, where is mine honour?'

There is no one of the commandments which it is more needful to preach in England than this.

The promise attached to it has another side of threatening. It is a plain fact that when the paternal relation is corrupted, a powerful solvent has been introduced which rapidly tends to disintegrate society. The most ancient empire in the world today, China, has, amid many vices and follies, been preserved mainly by the profound reverence to ancestors which is largely its real working religion. The most vigorous power in the old world, Rome, owed its iron might not only to its early simplicity of life and its iron tenacity, but to the strength of paternal authority and the willingness of filial obedience. No more serious damage can be inflicted on society or on individuals than the weakening of the honour paid to fathers and mothers.

'Thou shalt not kill' forbids not only the act of murder, but all that endangers life. It enjoins all care, diligence, and effort to preserve it. A man who looks on while another drowns, or who sends a s.h.i.+p out half manned and overloaded, breaks it as really as a red-handed murderer. But the commandment was not intended to touch the questions of capital punishment or of war. These were allowed under the Jewish code, and cannot therefore be supposed to be prohibited here. How far either is consistent with the deepest meaning of the law, as expanded and reconsecrated in Christianity, is another question. Their defenders have to execute some startling feats of gymnastics to harmonise either with the New Testament.

'Curus kind o' Christian dooty, This 'ere cuttin' folks's throats.'

The ground of the commandment is not given, seeing that conscience is expected to admit its force as soon as stated. But its place at the head of the second table brings it into connection with the first commandment, and suggests that man's life is sacred because he is the image of G.o.d. As Christians, we are bound to interpret it on the lines which Christ has laid down; according to which, hatred is murder, and love is the fulfilling of this as of all other laws. So Luther's comprehensive summing up of the duties enjoined may be accepted: 'Patience, gentleness, kindliness, peaceableness, pity, and, of all things, a sweet, friendly heart, without any hate, anger, bitterness, toward any, even enemies.'

In like manner, the seventh commandment sanctifies wedded life, and is the first step in that true reverence of woman which marked the Jewish people through all their history, and was in such contrast to her position in all other ancient societies. Purity in all the relations of the s.e.xes, the control of pa.s.sion, the reverence for marriage, are subjects difficult to speak of in public. But modern society sorely needs some plain speaking on these subjects--abundance of bread and idleness, facilities for divorce, the filth which newspapers lay down on every breakfast-table, the insidious sensuality of much fiction and art, the licence of the stage. The opportunities for secret profligacy in great cities conspire to loosen the bonds of morality. I would venture to ask public teachers seriously to consider their duty in this matter, and to seek for opportunities wisely to warn budding youth of the pitfalls in its path.

What is 'stealing'? As Luther says, 'It is the smallest part of the thieves that are hung. If we are to hang them all, where shall we get rope enough? We must make all our belts and straps into halters.'