Deuteronômio 30:11-14

DISCOURSE: 225
THE WAY OF SALVATION PLAIN AND EASY

Deuteronômio 30:11. This commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.

IT is a very prevalent idea in the world, that all people shall be saved by the law under which they live; so that Jews, Turks, and heathens of every description, have as good a prospect of salvation, as those who enjoy the light of the Gospel. But there has been only one way of salvation from the fall of Adam to the present moment. How far God may be pleased to extend mercy for Christ’s sake to some who have not had an opportunity of hearing the Gospel, we cannot presume to say: but to those who have the Scriptures in their hands we are sure that there is no hope of acceptance, but through faith in the Lord Jesus Christ. This was the way of salvation revealed to Adam, confirmed to Abraham, and more fully opened in the Mosaic law. It was of this that Moses spake in the words before us: to elucidate which, we shall inquire,

I. What is the commandment here spoken of—

What it was may be seen by consulting,

1. The testimony of Moses himself—

[It was not the moral law that was given on Mount Sinai, but “the covenant which the Lord commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which he made with them in Horeb [Note: Deuteronômio 29:1.].” The law given on Mount Sinai, of which Horeb was a part, was strictly a covenant of works: but that which was given in the land of Moab, was a covenant of grace. That on Mount Sinai made no provision for the smallest transgression: it simply said, Do this, and live: but that in the land of Moab was accompanied with the sprinkling of the blood of sacrifices both on the altar and on the people [Note: Êxodo 24:3.]; and intimated, that through the blood of the great Sacrifice their iniquities, if truly repented of, might be forgiven. And this distinction is very carefully noticed in the Epistle to the Hebrews, where St. Paul, mentioning some particulars not related by Moses, declares, that, by the covenant thus ratified, remission of sins was provided for, and might be obtained by all who sought it in the appointed way.]

2. An inspired exposition of the passage [Note: Romanos 10:5.]—

[St. Paul is expressly contrasting the nature of the two covenants: the Law, he tells us, required perfect obedience, and said, “He that doeth these things shall live in them [Note: Levítico 18:5 and Deuteronômio 27:26.].” But the Gospel, that is, “the righteousness which is of faith, speaketh on this wise;” and then he quotes the words before us, and explains them as referring to the Gospel. Some have thought that he quoted these words only in a way of accommodation; but it is plain that he understood them as strictly applicable to his point. Speaking of the righteousness which is of faith, he says, “But what saith it [Note: Some would rather substitute the word he. But our translation is right. See Beza in loc.]?” He then, quoting the very words of Moses, answers, “The word is nigh thee, even in thy mouth and in thy heart;” and then he adds, “This is the word of faith which we preach.” If then the Apostle was inspired by the Holy Ghost, the matter is clear; and the Gospel was the commandment of which Moses spake. And it is worthy of observation, that Christ and his Apostles speak of it under very similar terms. Our Lord says, “This is the work of God, that ye believe on him whom he hath sent:” by which he means, that it is the work which God requires of us [Note: João 6:28.]. St. Paul calls the Gospel, “the law of faith [Note: Romanos 3:27.].” St. John says, “This is his commandment, that ye believe on the name of his Son Jesus Christ [Note: 1 João 3:23.].” And “obeying the Gospel” is the common term used for believing in Christ [Note: Romanos 10:15; Romanos 16:26; 2 Tessalonicenses 1:8; 1 Pedro 4:17.]

3. The particular characters by which it is distinguished—

[Moses speaks of it as plainly revealed, and as easily understood. Now this representation accords with that dispensation of the Gospel which was given to the Jews: they had no necessity for any one to ascend up to heaven, or to go over the sea, to bring them information about the way of life; for God had already revealed it to them from heaven: he had shewn them by the moral law that they were all in a state of guilt and condemnation; and he had shewn them by the ceremonial law that they were to be saved by means of a sacrifice, which should in due time be offered. And though that revelation was comparatively obscure, yet any Jew with pious dispositions might understand it sufficiently to obtain salvation by it.

But these characters in the fullest sense agree with the Gospel as it is made known to us. We are not left to inquire whether there is a Saviour or not? whether Christ has come down from above? or whether he has been raised up again from the dead? We know that he has come into the world; that he has “died for our sins, and has risen again for our justification:” we know that he has done every thing that is necessary for our reconciliation with God, and will do every thing that can be necessary for the carrying on and perfecting the salvation of our souls. There is no uncertainty about any point that is of importance to us to know. Nor indeed is there any difficulty in understanding what he has revealed. All that is required, is, a simple, humble, teachable spirit; and to such an one, however ignorant he be in other respects, every part of the Gospel is dear. The humble Christian “has within himself the witness” of all the fundamental truths of the Gospel. What doubt can he have that he is a guilty and condemned creature; or that he needs an atonement for his sins, and a better righteousness than his own for his justification before God? What doubt can he hare that he needs the influences of the Holy Spirit to renew him after the divine image, and to render him meet for heaven? “If the Gospel be hid from any, it is because the god of this world has blinded their eyes:” it is not the intricacy or obscurity of the Gospel that makes it unintelligible to them, but the simplicity and brightness of it: “they love darkness rather than light;” and complain of the Gospel, when the fault is only in themselves. As revealed to us, the Gospel is not obscure; but, as revealed in us, it is bright as the meridian sun.]

Such then “is the commandment which God commands us this day.” We proceed to consider,

II.

What is the obedience which it requires—

It demands from us,

1. An inward approbation of the heart—

[Without this all the knowledge of men or angels would be of little use. On this our salvation altogether depends. Moses says, “The word is in thy heart;” and St. Paul’s exposition of it is, “If thou shalt believe in thine heart that God bath raised the Lord Jesus from the dead, thou shalt be saved.” Thus a mere rational assent to divine truth is particularly excluded from the office of saving; and salvation is annexed to that faith only which calls forth all the affections of the soul, “a faith which worketh by love.” As “a commandment,” it is to have all the force of a law within us, “casting down imaginations with every high thing that exalts itself against the knowledge of God,” and “bringing every thought into captivity to the obedience of Christ.” It is not sufficient that we acknowledge the death and resurrection of Christ as parts of our creed: we must see and feel the necessity of them in order to the deliverance of our souls from death and hell; and we must also glory in them, as the infinitely wise, gracious, and all-sufficient means of our redemption. We must have such a view of these truths, as makes us to “account all things but loss for the excellency of the knowledge of them [Note: Filipenses 3:8.].” This was insisted on as necessary to the admission of converts into the Christian Church. And it is the experience of all who truly belong to Christ [Note: Romanos 6:17. See the Greek.]

2. An outward confession of them with the mouth—

[It is curious to observe what minute attention the Apostle paid to the words of Moses, and what emphasis he has laid upon them. Moses had transiently observed, “The word is in thy mouth and in thy heart;” but the Apostle amplifies the idea, and shews repeatedly that the confessing of Christ with the mouth is quite as necessary as the believing on him with the heart: by the latter indeed we obtain “righteousness;” but by the former we obtain complete “salvation [Note: Romanos 10:9.].” In that age, to confess Christ before men was to subject oneself to persecutions and death in their most cruel forms: but our Lord would not acknowledge any one as his disciple, who should neglect to do it: he warned his disciples that such cowardice would infallibly exclude them from the kingdom of heaven. How necessary then and indispensable must a confession of Christ in this age be, when we have nothing to fear but the loss of some temporal interest, and the being stigmatized with some ignominious name! Truly, if we are ashamed to confess him, we may well be banished from his presence as the weakest and most contemptible of the human race [Note: Mark viii. 38.]. Let this then be considered by all who would secure the salvation of their souls; they must openly confess their attachment to Christ, and must “follow him without the camp, bearing his reproach.” A public acknowledging of him indeed will not supersede the necessity of internal piety; nor will the piety of the heart supersede the necessity of honouring Christ by an open profession of our faith: both are necessary in their place; and both must be combined by those who would derive any benefit from either.]

Learn then from hence,
1.

To value aright the privileges you enjoy—

[The Jews were far exalted above the heathen; but we are no less exalted above them: for we have the substance, of which they had only the shadow. But even among Christians also there is a great difference; some having the Gospel more fully and clearly opened to them than others. We pray God that the light which you enjoy may be improved by you; else it will leave you in a more deplorable state than Sodom and Gomorrha.]

2. To guard against entertaining discouraging thoughts about the salvation of your souls—

[Moses tells you that you have no occasion for such thoughts; and St. Paul guards you against the admission of them into your minds: “Say not in thine heart,” who shall do such and such things for me? It is very common for persons to think their salvation on one account or other unattainable. But “what could God have done for us that he has not done?” or what provision do we need which he has not laid up in store for us? To say, ‘This salvation is not for me,’ is to contradict the Scriptures, and to “make God a liar.” Repeatedly is it said, that “whosoever believeth in Christ, and whosoever shall call on his name, shall be saved.” It matters not whether he be a Jew or a Gentile, a greater sinner or a less; for “God is rich unto all that call upon him,” whatever guilt they may have contracted, or whatever discouragements they may labour under [Note: Romanos 10:11.]. Put away then all unbelieving fears, and know, that, as the Gospel is revealed for the benefit of all, so it shall be effectual for all who believe and obey it.]

DISCOURSE: 226
THE GOSPEL CLEARLY CONTAINED IN THE OLD TESTAMENT [Note: The author’s First Address to the Jews, at St. Catharine Cree, London. The preceding Discourse on the same text was written many years before, for Gentiles; this in 1818, for Jews.]

Deuteronômio 30:11. This commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.

THE Old Testament is a rich mine of spiritual knowledge, and reflects as much light upon the New Testament as itself receives from this fuller revelation of God’s will. Each is necessary to the understanding of the other: in that is the model of the edifice, which, under the Christian dispensation, has been erected: and, if it were duly attended to, it would prove sufficient to convince the whole world, that Christianity is Judaism perfected and completed; perfected in all its types, and completed in all its prophecies. To this effect spake Moses in the words before us. “The commandment” which he mentions, is not to be understood, as many Jews imagine, of the law given upon Mount Sinai, but of another covenant which God entered into with his people in the land of Moab; and which was, in fact, the covenant of grace. It is by Moses himself distinguished from the covenant of works [Note: Deuteronômio 29:1.]: and that distinction is confirmed by the account which he gives of it elsewhere. The law, as published on Horeb or Mount Sinai, made no provision for the pardon of any sin whatever: it simply said, “Do this and thou shalt live:” but the covenant made afterwards in the land of Moab, was ratified with the blood of sacrifices; which blood was sprinkled upon the altar, the book, and all the people [Note: Êxodo 24:3.]; and therefore sprinkled, that they might know how to seek the remission of their sins, as often as occasion for it should arise [Note: The author of the Epistle to the Hebrews, who was so deeply conversant with the whole of the Mosaic law, refers to this very covenant in this precise point of view. Hebreus 9:19.]. In this act the gospel way of salvation was set before them; so that they needed not henceforth to be looking for any one to come down from heaven, like Moses, or from the depths of the sea, like Jonah, to proclaim it, seeing that it was “very nigh unto them” already, even “in their mouth,” which approved of the law, and “in their heart,” which loved it.

The things which the Gospel more particularly inculcates, are, Repentance, Faith, and Obedience; and these are almost as clearly revealed in the Old Testament as in the New.
To shew this to the Jewish people is, I conceive, the very first step towards bringing them to Christianity. The Apostles, when preaching to the Jews, always appealed to the Old Testament in confirmation of all that they delivered: and I also, after their example, will endeavour to shew you, my Jewish Brethren, that your own Scriptures declare in the plainest terms,

I. That you are guilty and condemned by the moral law.

The law is a perfect transcript of the mind and will of God; and it requires of every human being an obedience to all its commands. For one single transgression it utterly and eternally condemns us: nay more, it requires every individual to express his assent to this as true, and his approbation of it as right and good: “Cursed is he that confirmeth not all the words of this law to do them: and all the people shall say, Amen [Note: Deuteronômio 27:26.].” But of the impossibility of coming to God by the law, we have a most striking illustration in the conduct of your forefathers at the very time that the law was given: they were so terrified by all that they saw and heard, that they repeatedly declared, that, if the same scenes should pass again, “they should die:” they entreated that God would no more speak to them himself, but give them a Mediator, through whom they might receive his law in a mitigated form, and divested of those terrors which they were not able to endure. And of this request God expressed the highest approbation, saying, “They have well said all that they have spoken. O that there were such an heart in them [Note: Deuteronômio 5:22.]!” In this matter, dearly beloved, my heart responds to the wish of your Almighty Lawgiver, ‘O that there were in you such an heart!’ Could we but once see you thoroughly convinced of your guilt and condemnation by the law, we should have no fear of your speedily and thankfully embracing the salvation offered you in the Gospel. The great obstacle to your reception of the Gospel is, that instead of regarding the law as a ministration of death and of condemnation, you are looking for life from obedience to it. True it is that temporal blessings were promised to obedience: and that eternal blessings also were promised to those who should “lay hold on God’s covenant,” and keep his commandments. But the covenant on which they were to lay hold, was that which had been made with their father Abraham; and which never was, nor could be, disannulled by the law. The law, as published on Mount Sinai, was intended to shut them up to this covenant, by making known to them the impossibility of being saved in any other way than by the promised Seed. And, when once you understand and feel this, you will not be far from the kingdom of God.

This conviction would also prepare you for another lesson taught you by Moses; namely,

II.

That you must be saved altogether by an atoning sacrifice.

This was taught you throughout the whole ceremonial law: the daily and annual sacrifices proclaimed it to your whole nation. Nor was this merely taught in theory; it was required of every offender, whatever his sin might be, to bring his sacrifice, in order that it might be put to death in his stead, and deliver him from the condemnation which his sin had merited. Even for sins of ignorance this was required; and the offender, whether he were a priest, or an elder, or a ruler, or one of the common people, was required to put his hands on the head of his sacrifice, and thus, by the most significant of all actions, to transfer to it his sins [Note: Levítico 4:4; Levítico 4:15; Levítico 4:24; Levítico 4:29.]. What an instructive ordinance was this! Yet was the ordinance of the scape-goat, if possible, still more instructive. On the great day of annual expiation, the high-priest, after killing the goat on which the Lord’s lot had fallen, was to put his hands on the head of the scape-goat, and to confess over him all the sins of all the children of Israel; and then the goat was led into the wilderness from before them all, never more to be seen; that so the removal of their sins might be made visible, as it were, to their bodily eyes [Note: Levítico 16:20.].

Yet, whilst this glorious truth was thus plainly declared, the insufficiency of the legal sacrifices, and the necessity of a better sacrifice, was proclaimed also. For these very sacrifices were to be repeated from year to year; which shewed, that the guilt expiated by them was not fully removed. Hence the very sacrifices were, in fact, no other than an annual remembrance of sins, not finally forgiven. In this light they were viewed by those of your forefathers whom you cannot but venerate, and whom I believe to have been inspired of God, the Apostles of our Lord and Saviour Jesus Christ [Note: See Hebreus 10:1.].

The same thing was intimated by the very partial appointment of sacrifices. There were many sins, as adultery and murder, for which no sacrifice was appointed. Indeed, presumptuous sins, of whatever land they were, if remission was to be obtained by sacrifices, could never be forgiven; because no sacrifice was appointed for them. Nor, in truth, was any man made perfect as pertaining to the conscience by any of the sacrifices; because every man had a secret suspicion at least, if not conviction, that the blood of bulls and of goats could never take away sin [Note: See Hebreus 10:1.]. Still, however, the great end was answered of directing the eyes of all to the appointed sacrifices, and through them to the Lord Jesus Christ, the great sacrifice, whose blood alone can cleanse from sin, and who is “a propitiation for the sins of the whole world.”

Dear Brethren, it was to this better sacrifice that David looked, when, after the commission of adultery and murder, he prayed, “Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow [Note: Salmos 51:7.].” Let your eyes be directed to the same sacrifice, even to your Messiah, the Lord Jesus Christ, of whom the Prophet Isaiah says, “He was wounded for our transgressions:” and again, “The Lord hath laid on him the iniquities of us all.” This is He whom your forefathers pierced, and nailed to the cross; and through whom thousands of those who crucified him, found peace with God: and, if you also could now be persuaded to look unto him for salvation, you would immediately experience the effect produced by the brasen serpent in the wilderness, and be healed every one of you. O that you would obey the direction given you in the writings of your own prophets, “Look unto me, and be ye saved, all the ends of the earth.” You would no longer continue strangers to peace and joy; (for strangers ye must be to these divine sensations, whilst ye are condemned by the law, and ignorant of the way in which your guilt is to be removed:) on the contrary, your “peace should flow as a river,” and, as “children of Zion, you. should be joyful in your King.”

But further, it is declared in your law,

III.

That all who are thus saved, must be holy in heart and life.

God, as you know, requires you to be “holy as he is holy;” and to be “a peculiar people unto him above all the people upon earth.” And I the rather bring this to your minds, because you are ready to think that we wish to proselyte you to Christianity, that we may have to glory in such an accession to our cause. But I beg leave to assure you, that I would not move a finger to proselyte your whole nation to our religion, if I did not at the same time raise them to be better men, fitter to serve their God on earth, and fitter to enjoy him for ever in heaven. And this I entreat you to bear in mind. It is to the divine image that we wish to bring you, and to the full possession of that blessing promised to you by Jehovah himself; “I will sprinkle clean water upon you, and ye shall be clean; from all your filthiness, and from all your idols, will I cleanse you. And I will take away the heart of stone out of your flesh, and will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and to keep my judgments and do them [Note: Ezequiel 36:25.].” This is necessary for you, as it is also for us: nor have we ourselves any other rule of conduct than that which was prescribed to you in the Ten Commandments. The advantage we have in the New Testament is not that new things are revealed to us, but that the things originally revealed to you are made more clear and intelligible. Not that in your Scriptures there is any obscurity in relation to this matter: we may truly say, “It is not far off, nor is it hidden from you; but it is very nigh unto you, even in your hands and in your mouth:” I pray God we may be able to add, as Moses did in my text, that it is “in your heart” also!

And now permit me to address a few words to you, my Jewish Brethren—

It is to your own Scriptures that I wish in the first instance to direct your attention: for you yourselves know that they testify of your Messiah, and are intended to direct you to him. It is greatly to be lamented, that they are not studied amongst you as they ought to be; and that your Rabbis for the most part pay more deference to the voluminous commentaries with which your Scriptures are obscured, than to the Scriptures themselves. But let it not be so with you. Begin to search the Scriptures for yourselves: search them as for hid treasures; and pray to God to give you his Holy Spirit, to instruct you, and to guide you into all truth. When you take the blessed book of God into your hands, lift up your heart to God, and say with David, “Open thou mine eyes, that I may behold wondrous things out of thy law!” Then compare your Scriptures with ours, the Old Testament with the New; and mark how exactly they correspond with each other, even as the vessel with the mould, or the wax with the seal. Then I fear not but that you will soon acknowledge Him of whom the Law and the Prophets do speak, even Jesus of Nazareth, to be the true Messiah, the Saviour of the world. Yes; he whom you have hitherto rejected will become precious to your souls: and you will, in a far higher sense than you have ever yet been, become the children of Abraham, and the sons of God.

To the Christian part of this auditory I will also beg leave to address a few words—

You have seen that with care and labour I have endeavoured to establish the true import of my text from the writings of Moses himself. But, if I had been speaking to you only, I might have spared that trouble, having the text already explained to my hand by God himself. St. Paul tells us, that the commandment which was nigh to the Jews, was the Gospel itself, even that word of faith which declares, that whosoever with the heart believes in Christ, and with the mouth confesses him, shall assuredly be saved [Note: Romanos 10:5.]. How thankful should we be for such a light! and having been favoured with it, shall we conceal it from our Jewish brethren, from whom, under God, we have received it? What would you think of a man, who, being stationed in a light-house for the purpose of warning ships in its vicinity to avoid some rocks, and of directing them into a safe harbour, should, when he saw a whole fleet approaching, conceal the lights, and leave the whole fleet to perish on the rocks; and, when called to an account for his conduct, should say, ‘I did not think it right to create any alarm among the crews and their passengers?’ Would you think his excuse valid? Would you approve of his pretended benevolence? Would you not rather be filled with indignation against him, and say, that the blood of all who perished should be required at his hands? Do not ye then act in a way, which, under other circumstances, you would so severely condemn: but, as God has given you a light, improve it carefully for your Jewish brethren. This is what their fathers did for you, when you were bowing down to stocks and stones. Do ye it then for them, if peradventure you may be the means of enlightening some amongst them, and of saving their souls alive.

At the same time remember, that St. Paul applies the passage unto you; and tells you from it, that you must believe in Christ with your hearts, and confess him openly with your mouths. The word is, in the strictest sense, “very nigh unto you:” read it then, and ponder it in your hearts, and treasure it up in your minds, and live upon it, and glory in it: so shall it be a light to your paths, and make you wise unto salvation through faith in Christ Jesus.