We have now arrived at a most momentous point in Israel's history. We are called to behold them standing at the foot of "the mount that might be touched, and that burned with fire." The fair millennial scene which opened before us in the preceding chapter has passed away. It was but a brief moment of sunshine in which a very vivid picture of the kingdom was afforded; but the sunshine was speedily followed by the heavy clouds which gathered around that "palpable mount," where Israel, in a spirit of dark and senseless legality, abandoned Jehovah's covenant of pure grace for man's covenant of works. Disastrous movement! A movement In the opening verses of the chapter now before us, the Lord recapitulates His actings toward Israel in the following touching and beautiful language: "Thus shalt thou say to the house of Jacob, and tell the children of Israel: Ye have seen what I did unto the Egyptians, and how I bare you on eagles' wings, and brought you unto Myself. Now, therefore, if ye will obey My voice indeed, and keep My covenant, then ye shall be a peculiar treasure unto Me above all people; for all the earth is Mine. And ye shall be unto Me a kingdom of priests and a holy nation." (Ver. 3-6.) Observe, it is "My voice" and "My covenant." What was the utterance of that "voice"? and what did that "covenant" involve? Had Jehovah's voice made itself heard for the purpose of laying down the rules and regulations of a severe and unbending lawgiver? By no means. It had spoken to demand freedom for the captive, to provide a refuge from the sword of the destroyer, to make a way for the ransomed to pass over, to bring down bread from heaven, to draw forth water out of the flinty rock;—such had And as to His "covenant," it was one of unmingled grace. It proposed no condition, it made no demands, it put no yoke on the neck, no burden on the shoulder. When "the God of glory appeared unto Abraham," in Ur of the Chaldees, He certainly did not address him in such words as, Thou shalt do this, and Thou shalt not do that. Ah, no; such language was not according to the heart of God. It suits Him far better to place "a fair mitre" upon a sinner's head than to "put a yoke upon his neck." His word to Abraham was, "I WILL GIVE." The land of Canaan was not to be purchased by man's doings, but to be given by God's grace. Thus it stood; and in the opening of the book of Exodus, we see God coming down in grace to make good His promise to Abraham's seed. The condition in which He found that seed made no difference, inasmuch as the blood of the lamb furnished Him with a perfectly righteous ground on which to make good His promise. He evidently had not promised the land of Canaan to Abraham's seed on the ground of aught that He foresaw in them, for this would have totally destroyed the real nature of a promise,—it would have made it a compact and not a promise; "but God gave it to Abraham by promise," and not by compact. (Read Gal. iii.) Hence, in the opening of this nineteenth chapter, the people are reminded of the grace in which Jehovah However, Israel was not disposed to occupy this blessed position. Instead of rejoicing in God's "holy promise," they undertook to make the most presumptuous vow that moral lips could utter. "All the people answered together, and said, 'All that the Lord hath spoken, we will do.'" (Chap. xix. 8.) This was bold language. They did not even say, We And now, observe the result. The moment Israel uttered their "singular vow," the moment they undertook to "do," there was a total alteration in the aspect of things. "And the Lord said unto Moses, 'Lo, I come unto thee in a thick cloud.... And thou shalt set bounds unto the people, round about, saying, Take heed to yourselves, that ye go not up into the mount, or touch the border of it: whosoever toucheth the mount shall be surely put to death.'" This was a very marked change. The One who had just said, "I bare you on eagles' wings, and brought you unto Myself," now envelopes Himself "in a thick cloud," and says, "Set bounds unto the people, round about." The sweet accents of grace and mercy are exchanged for the "thunderings and lightnings" of the fiery mount. Man had presumed to talk of his miserable doings in the presence of God's magnificent grace. Israel had said, "We will do," and they must be put at a distance in order that it may be fully seen what they are able to do. God takes the place of moral distance; and the people are but too well disposed to have it so, for they are filled Thus, then, Israel made a fatal mistake in saying, "We will do." It was taking upon themselves a vow which they were not able, even were they willing, to pay; and we know who has said, "Better that thou shouldest not vow, than that thou shouldest vow and not pay." It is of the very essence of a vow that it assumes the competency to fulfill; and where is man's competency? As well might a bankrupt draw a check on the bank, as a helpless sinner make a vow. A man who makes a vow denies the truth as to his nature and condition. He is ruined, what can he do? He is utterly without strength, and can neither will nor do any thing good. Did Israel keep their vow? Did they do "all that the Lord commanded?" Witness the golden calf, the broken tables, the desecrated Sabbath, the despised and neglected ordinances, the stoned messengers, the rejected and crucified Christ, the resisted Spirit. Christian reader, do you not rejoice in the fact that your eternal salvation rests not on your poor shadowy vows and resolutions, but on "the one offering of Jesus Christ once"? Oh, yes, "this is our joy, which ne'er can fail." Christ has taken all our vows upon Himself, and gloriously discharged them forever. His resurrection-life flows through His members and produces in them results which legal vows and legal claims never could effect. He is our life, and He is our righteousness. May His name be precious to our hearts. May His cause ever command our energies. May it be our meat and our drink to spend and be spent in His dear service. I cannot close this chapter without noticing, in connection, a passage in the book of Deuteronomy which may present a difficulty to some minds. It has direct reference to the subject on which we have been dwelling. "And the Lord heard the voice of your words, when ye spake unto me; and the Lord said unto me, 'I have heard the voice of the words of this people, which they have spoken unto thee: they have well said all that they have spoken.'" (Deut. v. 28.) From this passage it might seem as though the Lord approved of their making a vow; but if my reader will take the trouble of reading the entire context, from verse twenty-four to twenty-seven, he will see at once that it has nothing whatever to say |