The Pulpit Commentary — Deuteronomy — Section 455

:aew co'l"enants; i.e. between the coYcnant made through Moses e.nd the.t propounded nnd ~~akd rhrough the Lord Jesus Christ. I. LET us NOTE THE POINTS OF COMPARISON. 1. Doth are made with " people formed for God (Isa. :.:]iii. 21; 1 Pet. ii. 9). 2. Doth make God all in e.11 (eh. xiv. 2; 1 Cor. vi. '.?O). 3. Hoth inculcate holiness (eh. vii. 6; 1 Pet. i. 15). 4. Doth of them nro based on sacrifice (Reb. ix. 22, 23). 5. Doth teach a mcdiatorial administration (Lev. x,·i.; Heb. Yiii. 6). G. Both set before the people a future inheritance (eh. xii. 1). 'i. Doth urge to duty by the impulse of gratitude (eh. v. 6; Heb. iv. 9). 8. Both e.ppeal to fear as well as to hope (eh. xi. 1G; Heb. iv. 1). II. 'l'HERE ARE ALSO POINTS OF CONTRAST. 1. In the form of the covenants. (1) They differ as to the extent of their compass. One includes a nation, the other men of every nation. (2) The spirituality of its genius, and paucity of definite rules and ritual is a11othcr mark of the New Testament covenant (cf. Rom. xiv. 17). (3) 'l'he new cove- nant has clearer re'l"elations: (a) Of the law of sacrifice (comp. Leviticus with Hebrews). (b) 0[ the Di'l"ine character (Heb. i.). (c) Of the destiny of mankind (Heb. x. 25-31). (d) Of the tenderness of the Divine concern for man as man (Luke xv.). 2. In their promissory grounds they differ quite as widely. (1) The old covenant ensures objective good, if there is a subjective fitness for it; tho new covenant promises subjective fitness that objective good may be secured. The one says, "Do this, and thou shalt live." The other, "Live, and yon will do this" (eh. x:u:. 6). (2) The security for the fulfil- ment of God's promises to us is far more strikingly seen in Christ than it could possibly be under Moses (2 Cor. i. 20). (3) The certainty of the fulfilment of the conditions of the covenant by those who are included in it, is provided for under "grace," as it was not under "Law." This covenant is "ordered in all things and sure," and is in no way contingent on the fickleness of huma.n will. It is a "better covenant," and is" estab- lished upon better promises." And the reason of the difference is found in the fact that the first covenant was intended to serve an educational purpose, and so to prepare the way for the Lord Jesus Christ to bring in a greater and larger one, under which regene- ration unto salvation should be certainly secured (John vi. 3-7-40). ,crs.11-14 (comp. with Rom. x. 6-13).-Theword offaith. No Christian.preacher is likely ever to deal with these words of Moses without setting by -tho side thereof the words of the Apostle Paul respecting them, in which, indeed, we have the best possible exposition of and commentary upon them. We propose to give an outline Homily thereupon. L THERE IS A" WOBD OF FAITH" WHICH, THOUGH ANTICIPATED IN THE OLDEN TIME, IS Now MADE THE DURDEN OF CHRISTIAN PREACHING. 1. 'l'here is a grand thesis to be maintained throughout all time, viz. that Jesus is Lord (Rom. x. 9 ; 1 Cor. xii 3; Phil ii. 11). 2. There is a twofold duty required with reference thereto. (1) Believing. (2) Confessing, i.e. (a) letting the faith cherished in the heart become a practical power in the life; (b) letting the tongue speak for him; (c) letting the noblest energy be spent for him. ·we see why these two and just these are named. Believing is tho attitude of the soul God ward. Confession is the attitude of the life manward. Both are required. A faith which can content itself without a confession, and a .confession which has not its root in faith, are alike valueless. 3. There is a double effect of this double act. (1) Faith-the Godward act-is followed by "righteousness," i.e. in Pauline usage, justification. (2) Confession-the m~nward life-issues in" salvat!on," i.e. the sound use of all our spiritual powers ( cf. Acts 1v. 9-12 (Greek) and 1 John 1. 7). The effects are as the duties. Justification is a right-setting before God. Salvation, a transformed life before man. 4. For all this we have tho sure guarantee of Gocl's own Word (Rom. L 11-13). , lL THERE ARE SOME NOTEWORTHY FEATURES ABOUT THJB "WORD OF FAITH." Moses had said, "It is not too hard, nor too high, nor too far off(cf. Hebrew), but it is very near," etc. Paul quotes this with some variation, saying: 1. "It is near." It speaks to me.n's inner self-to his conscience. 2. "It is in thy mouth." In words which can be uttered to the people and by them. 3. "It is in thine heart." The word" heart," being quoted from Moses, we take rather in its Hebrew sense, as meaning "undClrstaoding," and tbw; the phrase would sianify, "It is intelligible to you." Being thus near, wo have not to go to heaven to feU:h a Saviour, nor to the grave to fetch him from the dead. OH. ll.L 1-20,] THE BOOK OF DEUTERONOMY. 467