The Pulpit Commentary — Deuteronomy — Section 507

II. Sn, rs THE An~OLUTE UN\TTSDOM, 1. For Oie true end of life it substitutes a fals6 one. The end for which we were made was holiness-the service of God ,vith nll onr powern of soul, body, and spirit. In this consists our life, our happiness, our well-being. Jn pursuit of this end, our nature works harmoniously with itself, nnd with the general constitution of the world. I3ut ~in substitutes for this au end which violat~s, diBturbs, perverts the harmony of every sphere of our existence. It asserts a false inder'Cndence of the creature. It bids us use our powers for self, and not for God. H holds up a., an end a shadowy good which is never realized. It cheats with insincere promises. By pervcrt.ing the nature, it gives to fleshly lusts a tyrannical predominance, and degrades the spirit to tho position of a bondservant. For unity there is thus establi~hed anarchy-each lust, as its own master, seeking an independent gratification. Life in this way falls asunder-it has a proper end no longer-and the strife continues till a new equilihrium is established by one lust or passion usurping the mastery over the rest. 2. For the true conduct of life it substitutes a course of conduct resting on false bases. The false end yields its natural fruit in false principles of life. -The sinner's whole career, whatever he may think of it himself, is one tissue of errors and illogicalities. If measured by the end be ought to set before him, it is seen to be a course leading him wildly and hopelessly astray. The more skilfully and assiduously be applies himself to his ends, only the more conspicuously does he convict himself of folly. 3. Instead of taking all the factors of the case into account, it wually leaves God and eternity out of it. This is that which most convincingly brands the sinner's course as folly. If God exist, and if he have the power to bless or blast our schemes, and if in the end we have to meet him as our Judge,-it surely cannot be wisdom to leave this fact unnoticed. So, if we are beings made for eternity, destined to exist for ever, he must be a fool who makes preparations for everything but for eternity. If, again, the issues of obedience and sin are on the one hand life, and on the other death, be must be insane who deliberately makes a preference of the latter. Even if the choice is not deliberately made, but the eyes are kept closed to the issues, this does not alter the unwisdom of the choice itself. We can see, therefore, bow a man may be most wise as regards this world, and yet the veriest fool as regards the whole scope of bis existence. He may be gifted, talented, energetic, a shrewd man of the world, sagacious in pursuit of earthly ends, yet totally blind to bis eternal interests. He may he neglecting the "one thing needful," making no preparation for a hereafter, missing the end of his existence, treasuring up wrath and sorrow for himself at the end. " Thou fool I " was the stern word of Heaven to a man who, in earthly respects, was probably deemed very wise (Luke xii. 20). Men are fools who neglect the voice of religion.-J. 0. Ver. 31.-.77.e superiority of tlte 'believer's Rock. Few men but feel that they need a rock of some kind. Only when their mountain stands very strong do they feel as if they were absolutely secure and independent (Obad. 3, 4). Even then their trust is in acquired power and riches, which is a "rock" to them, thongh their confidenc~ oft~n proves delusive (Haman, Nebuchadnezzar, Wolsey). When men have lost faith m religion, they frequently take refuge in the "rock" of philosophy. The "rock" of the beatlien is their idols and the arts of the soothsayer. Men tend to make a "rock" of those superior to them in power and wisdom. The "rock" of nations is too often their military and naval defences, with arts of diplomacy, and alliances with stronger powers (Isa. xxx.). The believer's Rock, which is the best of all, is God. L THE SUPERIORITY OF THE BELIEVER'S RocK EVINCED. 1. From the nature of this Rock. Grant that God is, a Being, infinite, eternal, and unchangeable, wise in his counsel, omnipotent in his power, faithful in his promises, righteous in his actions, infinitely gracious and merciful to those who put their trust in him, a "strong Rock," "an House of defence" to save them (Ps. xxxii. 7), a" Hiding-place" to preserve them from trouble (Ps. xxxii. 7),-and the superiority of this Rock to every other needs no further demonstration. It is self-evidently impossible to have a surer or a better. What can man ask more than that the "eternal God" should be his "Refuge," and that underneath him should be the" everlasting arms"? (eh. x.xxiii. 27). 2. From tl,e advantuge.s duived frorr; this Rock. 'l'bese are such as no other can pretend _to give. 'l'he heliever'e life being hid with God (Col. iii. 3) and guaranteed by the hfo of Christ in heaven (John xiv. 19), and his inheritance lying beyond death (1 Pet. i. 4), lltt. XXXU. 1-62.] TIIF, nooK OF DEUTF,fttrnmrY. 521 ---------------------------~·---. no hostility of man cim reach either. No other" rock" cnn give the same scc11rity, the snmo pence, joy, shelter, strength, comfort, and refreshment, as the believer',;. To which consic\crntions 11dd the following :-1. Many of these so-called "rocks" are flonentilies. 'l'ho idols of the heathen are of this description. So with the arts anrl che.rms of sorcery, prayers to the Virgin, etc. 2. The surest of these "rocks" are rwl to be depended on. "Wisdom is better than strength" (Eccles. ix. 16); but wisrlnm, strength, riches, rank, powerful friends, long-consolidated rnight,-all sometimes fail those who put their trust in them. 3. Not one of these" rocks., can stand when God wills its overthrow. God's help, on the other hand, is rwl, always to be relied on, and invincible against opposition. II. Trm BUPEl\101\ITY OF THE BELIEVER'S RooK CONFESSED. It is often confessed, even by the enemy. How often, e.g. have ungodly men expressed themselves envious of the religious trust and peace of the believer! How often have they admitted its superiority to e.nything possessed by themselves I How often, again, have they owned to their own "rocks" failing them in time of need! How often, even, when it came to the end, have they lamented that they had not sought the Rock of the believer! Philosophy is admitted, even by those who take refuge in it, to be but a sorry substitute for religion. Passages could be culled from current literature showing very distinctly this need of the believer's rock-the almost agonizing expression of a wish that belief were possible-the confession that in the surrender of Christian beliefs a large part of life's hopefnlness and joy has gone for ever (see in Mallock's "Is Life worth Living?").-J. O. Ver. 31.-0ur Rock. Apply to the religion of the Bible. Proved to be superior to every other system: 1. In proofs of supernatural origin. 2. In moral and spiritual power. 3. In the privileges it offers. 4. In the prospects it holds out. Admissions and concessions on each of these points could be gathered from the writings of many of the most noted unbelievers.-J. 0. Vera. 32, 33.-The vine of Sodom. Emblem of fruit of sin. L Tempting. 2. Deceptive. . 3. Ending in disappointment and disgust.-J. 0. Vers. 34-43.-Retribution. I. VENGEANCE A PREROGATIVE OJ!' DEITY. As just Judge of the earth, God must avenge transgr.ission. Vengeance is to be distinguished from personal vindictiveness. Of that God is incapable. But Scripture, supported by reason and conscience, attributes to him a holy and inflexible determination to punish sin-to visit on the wrong-doer the consequences of his transgression. The rule for individuals is," Avenge not yourselves," etc.; bnt the reason for this is not that vengeance is unnecessary, but that God will avenge (Rom. xii. 18). Magistrates, however, bear from God a certain delegated power to punish public offences-to "avenge" evil (Rom. xiii. 4). He who "takes away vengeance from God, at the same time takes it from God's servant, the magistracy, which carries the sword of vengeance over evil-doers" (Hengstenberg). God bas his own time, as well as his own way, of avenging sin, and it is not for man to anticipate this. II. VENGEANCE ASSUREDLY IN STORE FOR Goo's ENEMIES. However delayed by forbearance. Because judgment is not executed speedily, sinners take confidence (Ecdes. viii. 11; 2 Pet. iii. 9, 10). But the sleepless eyn of God is all the while upon them, and the stroke falls when they are least expecting it. Sooner or later, every transgression and disobedience will meet with its due recompense of reward, Note: 1. "Judgmeni begins at the house of God" (vers. 35, 36; 1 Pet. iv. 17). 2. It will ultimately extend to all who are God's enemies (vers. 41, 4~). We are taught that the Messianic kingdom will be established on earth amidst mighty displays of judgmcnt (Rev. xix. 11-21). There will follow the general judgment of quick and dead-" that day of wrath, that dreadful day "-which will complete the work. God's ven"eanr.e is: 1. .Assured. "As I live," etc. (ver. 40). 2. Terrible. "My glittering s"word;" "arrows drunk with blood," etc. 3. No escape from it (ver. 39). III. JUDGMENTS EMPLOYED TO CONVINCE BACKSLIDER'°s OF THEIR SINS. They tend: 1. To bree.k up false confidences (vers. 37, 38). 2. To create a feeling of the need of God's help (ver. 39). 3. 'l'o convincu of the folly of past conduct. God compassionates 522 THE BOOK OF DEUTERONOMY. [err. XXXII, 1-62,