Deuteronomy 12:8

Ye shall not do after all the things that we do here this day.

Restraint the Christian’s blessing

The blessing, of which it is now proposed to speak more particularly, is that of being more under control--of having our lives and ways more exactly ordered--than as if we were not Christians. We are now come to the rest and to the inheritance which the Lord our God was so long preparing for us, and therefore we are no longer to think of doing every man what is right in his own eyes. And therefore the gate, into which we must strive to enter, is called “strait,” and the way which leadeth unto life, “narrow.” And our Saviour, inviting us to the blessings of the Gospel, describes them as a yoke and a burthen; easy indeed, and light, yet still a yoke and a burthen. And this very circumstance He mentions as a blessing; as the very reason why, coming to Him, the weary and heavy laden might find rest (Matthew 11:28). So that it appears that both the law and the Gospel, both Moses and Jesus Christ, consider it a great blessing, a great increase of comfort and happiness, to be kept under strict rules. The Gospel was more strict than the law; and on that very account its subjects were happier. Canaan was a place where men could not do what pleased themselves so much as they could in the wilderness: and it was the more entirely and truly a place of rest. But now this way of thinking is by no means the way of the world. People in general like nothing so much as having their own choice in all things. They account it a burthen, and not a privilege, to be under the government of others. And there is not, one may venture to say, one man in a thousand who would not rather be rich than poor, for this very reason--that a rich man is much more his own master, has much more of his own way in choosing how to spend his time, what company to keep, what employments to follow, than a poor man generally can have. Again, everyone has observed, I might say has experienced, the hurry which children are usually in to get out of the state of childhood and to be left to judge and act for themselves. But the worst, and, unfortunately, the most common instance of this ungovernable temper in mankind is, our unwillingness to let God choose for us, and our impatience under the burthens He lays upon us. How very commonly does it happen that the very condition people chose beforehand, the very place they wished to live in, and the persons they wished to live among, being obtained, becomes the ground of continual complaint and vexation. If they could but change at will, they say, they should like their situation well enough, but now they are tied down to it they cannot, that is, they will not, help being fretful and impatient. Yet this very circumstance of being tied down to rules and not having the power to change at will, is, as we have seen, reckoned a great blessing, both in the Old and New Testament, both by Moses and Jesus Christ. And the contrary (the having to choose for ourselves, and to do what is right in our own eyes), is spoken of as a great disadvantage. So different is the judgment of God from the judgment of men. To have this thought steadily fixed within us, will prove, indeed, the greatest of all blessings, both as to our rest in this world, and as to our inheritance in that which is to come. In whatever counsel and pursuit we are sure we are guided by God, that, we are equally sure, must turn out well in the end; and soberly speaking, what can we wish for more? Once make up your mind to this most certain truth, that what is right in God’s eyes is far better for you than what is right in your own eyes, and you will have but one care in the whole world, i.e. how to please God in making the best use of the present time, a care in which, by His gracious assistance, you are sure not to fail. But it was further said, that this temper of not choosing for ourselves leads directly to our everlasting inheritance in the other world, as well as making sure of our rest and refreshment in this. For it helps us greatly in the performance of our duty, because, in truth, it leaves us nothing else to do. It prepares and trains us for everlasting happiness in heaven. For the very secret of our enjoyment there will be that God’s will shall be ours. We shall behold His works and ways, especially the glory which He has given to His beloved Son our Saviour, and shall rejoice in them as in so much good done to ourselves, more and more thankfully forever. What a beautiful and comfortable thought is this, of the high and noble uses to which, if we will, we may turn all our worst disappointments--the bitterest thoughts of shame and remorse which ever come upon us. We may consider them as part of our heavenly Father’s way of breaking us in, as it were, and training us to the desire and enjoyment of His own blessed presence in heaven. And if even the bitter thought of our past sins may be accompanied with so much of what is comfortable and hopeful, surely we may well leave it to Almighty God to do what He will with us in every other respect. (Plain Sermons by Contributors to “Tracts for the Times. ”)

Life a transitional state of being

“Ye are not as yet come to your rest.” The present is a temporary and provisional state of things. Such is the reason (Deuteronomy 12:9) assigned by the great lawgiver of the Jews for the nonobservance of many, and the imperfect observance of nearly all the statutes and ordinances which he was delivering to them. We are all, he says, to blame. Your leader is no more exempt from human infirmities than yourselves. He is as fond of having his own way, of doing what is right in his own eyes, as any of you. We have all done amiss, and we must all try to do better; and so prepare ourselves for that entirely altered state of circumstances which awaits us as soon as we have crossed the narrow dividing stream; you of Jordan, I of death. In applying these words to the objects of Christian instruction, observe--

I. The uniformity of human character. What describes the natural man in one age or country will suit him equally well at all times and in all countries. What were the Israelites doing in the wilderness? “Every man whatsoever was right in his own eyes.” This is human nature. We like to have our own way. Restraint is irksome to us. We seek to be independent in our circumstances, in order that we may be so in our actions, and have no one’s wishes or feelings to consult but our own. But if human wilfulness shows itself in one direction more than another, it is in our relations to God. Here we meet with no such checks as hem us in on every other side. Here the freedom of our will is not interfered with by the claims of family or the obligations of society. The world looks on, but never thinks of interfering. A man’s religion, it holds, is something entirely between God and his conscience. In the concerns of the soul it is commonly said that every man ought to do whatever is right in his own eyes, without any regard to the opinions or feelings of others. What is most agreeable to our feelings, we easily persuade ourselves, is most profitable to our souls; and where we are most profited, where we “get most good,” as it is called, there we feel sure it is God’s will that we should go. So we “wrap it up” (Micah 7:3). We settle the matter nominally between God and our consciences, but really between ourselves and our own wayward and corrupt wills.

II. The impropriety of this principle of doing “every man whatsoever is right in his own eyes.” No day passes without some matters arising which involve the question of not what is right in our own eyes, but what is right in itself, and what is right in the sight of God and man. We are reasonable and accountable creatures. There is a sense of right and wrong implanted in us by nature. We cannot act contrary to it without violating our conscience, and causing a sensible disturbance to our peace of mind. Besides moral, there is also such a thing as positive right, arising out of the declared will of God; and this is just as binding upon our consciences as the other. When it pleased God to promulgate the Fourth Commandment, by that very act He made it a right thing to keep holy the seventh day, and a wrong thing to do our ordinary work thereon, in the eyes of every man who believes in the existence and attributes of the Creator of the world. Unhappily, moral disorder is not attended with the same inconveniences as civil. Men may be “lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents,” and many other things equally offensive to piety and virtue, without any particular shock to the peaceful and prosperous course of this world. Still, “these things ought not so to be.” Wrong can never be right. There is one Lawgiver, and one holy and righteous and perfect law. To do as we like is to violate the fundamental law of our being. “For none of us liveth to himself,” etc. To do that which is right in our own eyes is too often to do that which is abominable in the sight of God.

III. The necessary imperfection of our present state of being. Perfect order and perfect happiness are not to be found on earth, but are reserved for that eternal existence to which this world is but a passage.

1. This thought will reconcile us, in a great degree, to the troubles of life.

2. It will encourage us under our moral failings and imperfections. It may be a poor consolation, but a consolation it certainly is, when we have done amiss, to know that “all have sinned, and come short of the glory of God”; and that so long as man is man he will do “whatsoever is right in his own eyes.” Hereafter it will be otherwise. In another world “we shall not do after all the things that we do here this day.”

3. It will make us tolerant and indulgent to the failings of others. We must take the world as we find it. We must deal with things as they are, not as they ought to be. To bear and to forbear is no small part of our trial. And we cannot be required to show greater forbearance towards others than God is continually exercising towards us.

IV. There is no sentiment so just as not to be liable to perversion and abuse. The necessary imperfection of our present state might be urged as an excuse for those evils and disorders which need not exist, and therefore are inexcusable. But this must not be allowed. Sin must always be protested against. Our nature is corrupt; but that is a reason for striving against it, not for giving way to it. We live in a wicked world; but that should put us on our guard against an unreserved association with the world, or an undue compliance with its ways. Is this all that is required of us--to contend against the evil of our own hearts, and to keep ourselves unspotted from the world? Not so. A Christian has a higher vocation: to make the world better; to season it with the salt of a pure and uncorrupt conversation; to set an example of that self-denying, self-sacrificing spirit which leads to conduct the very opposite of that described in the text. The Christian must be continually reminding both himself and others that what we are all doing here this day may be excused by considerations arising out of the frailty of human nature, but can never be justified. Let us take every opportunity of mortifying those deeds of the body, those sinful desires and depraved inclinations which, if they do not actually deprive us of “the rest and the inheritance which the Lord our God giveth us,” cannot but make us less fit for it. Let us learn the pleasure of giving up our wills, instead of indulging them; of looking “not every man on his own things, but every man also on the things of others”; of doing, not “every man whatsoever is right in his own eyes,” but every man whatsoever is right for him to do--what religion teaches, what conscience justifies, and what God approves.

V. Let us learn from this subject to understand more perfectly, and to appreciate more justly, the Gospel method of salvation. Moses, we are told, “was faithful in all his house”; as the mediator of that former covenant, he performed his part on the whole faithfully and well; but that was all. He was no redeemer; he could not “save his people from their sins.” He was a sinner like themselves: the things which, by reason of their frailty, they did there that day, he also did. Christ alone could say, “Ye shall not do after all the things which ye do here this day”; ye, not we,--excluding Himself from the number of those who do “every man whatsoever is right in his own eyes.” Of Himself He says, “I seek not Mine own will, but the will of the Father which sent Me.” “I do always those things that please Him.” On this principle of seeking God’s glory, not His own--He acted through life, and also “became obedient unto death.” Without this act we should never have come to that rest, never have attained to that inheritance at all. We should have continued all our lives, as many do to this day, doing “every man whatsoever is right in his own eyes”; because we should have had no motive or inducement to do otherwise. If we have learnt better things, it is only because we have learnt Christ; learnt Him as “the way, the truth, and the life”; “heard Him, and been taught by Him, as the truth is in Jesus.” It remains that we should turn our lessons into practice, by “putting off the old man,” etc. So shall we leave off by degrees to “do after all the things which we do here this day”; and under the renewing and sanctifying influence of the Holy Spirit we shall become daily more and more “meet for the inheritance of the saints in light,” and ripe for that “rest which remaineth for the people of God.” (Frederick Field, LL. D.)