Deuteronomy 11:26-28 -

The dread alternative before every man.

Perhaps, strictly speaking, the final paragraph of this chapter includes Deuteronomy 11:26-32 . The reader thereof will, however, observe that, while in its entirety it deals with the blessing and curse, yet the first three verses deal with them as resting on the people, the remaining verses regard them as pronounced by the people. The theme indicated by the latter half is treated on at Deuteronomy 27:1-26 . We therefore confine our remarks to the former section of these words. They present to us the dread alternative which is before every man, as our theme for consideration. Lest any should seek to blunt the edge of our words by saying, "We don't like the word 'curse;' it belongs to an older dispensation," we would observe at the outset that the same alternative is presented to us, though it may be in other words, by the Lord Jesus Christ, in John 3:18-21 . We do not say that there is no difference in meaning beyond the varied phraseology, but simply point out just now, that, under Christ, as under Moses, there is set forth the sharp contrast, in one case of blessing and curse, in the other case of acceptance and condemnation. One or other of these belongs to every man. Here is a mighty theme, in which the preacher has "by manifestation of the truth to commend himself to every man's conscience in the sight of God."

I. MAN HAS A MORAL NATURE . The denial of this by some, and the baseness of the lives of others, no more interfere with the general truth of this, than cases which are abnormal in the physical world do with well-ascertained truth in the physical departments. Man has a συνείδησις , a power of discerning moral distinctions. If he fails to give proof of that, he is a perishing man.

II. THE POSSESSION OF A MORAL NATURE INDICATES THE EXISTENCE OF MORAL LAW . This is, in fact, the objectivity which is before the moral sense, and perceived by it.

III. THE EXISTENCE OF A LAW IMPLIES THAT OF A LAWGIVER ; the existence of a moral law, that of a moral Lawgiver, who is himself the Lord of right, the God, "with whom is our account." The moral sense of man postulates this; the all but universal conviction of mankind affirms it; the sense of sin is its constant demonstration. The experience of men like Enoch, who in the olden time "walked with God," is proof that at any rate some human spirits lean on the Eternal One, as really as the body depends on air and food.

IV. THE MORAL LAWGIVER REVEALS HIMSELF . Not only do previously mentioned facts show that he is, but we know also what he is. The Law given by Moses, and the proclamation of Jehovah's Name to him, disclose the greatness of the Divine being; the fuller word of prophet and psalmist likewise. The Incarnate Son revealed him. The Holy Ghost unveils him to the watchful eye and yearning heart. "The Lord your God."

V. THE GREAT LAWGIVER HAS GIVEN DEFINITE COMMANDS . Chiefly, as Lawgiver, in the Law. Chiefly, as also a great Benefactor, in the gospel. In the one aspect his Law is "do;" in the other his Law is "receive." In the former a course of life is marked out in detail; in the latter, a redemption by infinite grace is made known for "the obedience of faith" So that, as it speaks to us, Law says (for we are under Law to Christ), "Receive in loving faith the redemption, even the forgiveness of sins, and then, by the renewed energies of a God-inspired life, walk not after the flesh but after the spirit.'

VI. THE DIVINE LAWGIVER REGARDS MEN ACCORDING TO THEIR MEASURE OF LOYALTY TO THE RIGHT AND THE TRUE , i . e . as far as they have the opportunity of knowing what is right and true; for some nations may even as yet not have any written law. In such case Peter's words apply ( Acts 10:34 , Acts 10:35 ). We can suppose others who have the Law only. We have the revelation of God both in Law and in gospel; to us is the word of salvation sent (cf. John 6:29 ). According as we receive it or no, God approves or disapproves, accepts or disowns. Is it possible to suppose it otherwise? Can any one think that a holy Lawgiver should give forth a perfect Law, and then be unconcerned as to whether men obey it? Can it be imagined that he should send his only begotten Son into the world, and then leave it optional with men as to how they should treat him to whom is given all power in heaven and on earth? There is indeed (see Homily on De 10:17-11:1) no respect of persons as to rank, or caste, or color, or clime. The wide world over, right and equity are the Divine delight; but since right is right, and God is God, there must eternally remain the great gulf fixed between the loyalty of heart which he approves, and the disloyalty of soul which the Most High cannot but condemn. The throne of the Eternal is established in righteousness.

VII. THIS APPROVAL OR DISAPPROVAL OF GOD IS THE BLESSING OR CURSE . (cf. Psalms 1:6 .) And it would be well could it be impressed on every conscience that, even if there were no certainty of any visitation or punishment from God in token of his displeasure, yet that displeasure itself is so awful a curse, that to be conscious of it is the germ of hell; while, quite apart from aught that he may send to us, the consciousness of having his approval is a sufficient, a heavenly, an "exceeding great" reward! The light in which God views us is of infinitely more moment than the gifts he sends or the chastisements he inflicts. Take an illustration from a lower sphere. Let it be supposed that a man whose life and writings are corrupting the morals and helping to blight the faith of his countrymen, is admitted, in course of events, to the assembly of British senators. He is there as one of its members. But he knows that the grandest, purest, most philanthropic and self-sacrificing of human-kind regard him and his views with unutterable loathing, not because of any vindictive feeling against him, but because of the solemn interests which in his hands are imperiled and shamed. Nothing is done to him; but he knows that this is how he and his views are regarded by those whose esteem is most worth having. Would not such a state of things be intolerable torture to him? Or supposing him "past feeling," would his case be the less pitiable? Or supposing him so puffed up with pride and conceit as to regard the rest of his fellows as kept virtuous by a superstition whose elevating power he does not desire to know, would not the disapproval of the mass of the people—too deep for any words to express—be as a blighting curse upon him, even though no other penalty were imposed; and would not that disownment be a heavier penalty than any outward punishment could be? But oh! what, what is the disapproval of man, or of men, compared with the frown of God?

VIII. THIS APPROVAL OR DISAPPROVAL WILL , SOONER OR LATER , BE MANIFEST . It is true, in more senses than one, "Thou art a God that hidest thyself" (cf. Psalms 50:21 ). But "though hand join in hand, the wicked shall not go unpunished." The curse will show itself in nations , by their humiliation and destruction. So Egypt, Tyre, Chaldea, Jerusalem, etc. It will reveal itself in families by a "sword in the house" for many a long year ( 1 Samuel 3:13 , 1 Samuel 3:14 ; 2 Samuel 7:14 ). It will be manifest in the individual . This κρίμα —yea, κατακρίμα —of God has three stages.

1. A present, though it may be a comparatively silent one, either in a stinging conscience, or one "seared as with a hot iron."

2. A further one, on the exchange of worlds, when earth and sense are thrown off, and the Great Invisible is near. "Now, Mr. T," said a departing sinner to the missionary who was by his bedside, "my judgment has just begun!"

3. A future one, at the day of judgment, when God shall judge the secrets of men (cf. Matthew 25:31-46 ). Disobedient hearts are but treasuring up to themselves wrath against the day of wrath and revelation of the righteous judgment of God, to be disapproved, finally, by him from whose sentence there can be no appeal. Is not a heavy curse, indeed, involved in all that?

IX. HERE IS GROUND ENOUGH FOR SOLEMN APPEAL TO MEN . "I set before you this day a blessing and a curse." Oh! if men would but take the pains to quit a while in thought this busy scene in which they live and move almost in perpetual whirl; if they would but anticipate by earnest reflection that usherment into the presence of God which their departure hence must bring; if they would but set the judgment scene, as sketched by Christ, before their view, methinks they would see the deep and solemn reason why the preacher now—even now—says, "Flee from the wrath to come." For the wrath will come, i . e . it will manifest itself. It exists now. The eternal antagonism of a holy God to ill of every kind necessitates it. And as surely as God is ever on the side of right, so surely will he have it shown, ere long, that such is the case. Then let the sinner, condemned even now by his own conscience—how much more by God!—flee for refuge from the coming storm. There is a refuge; it is ours the moment that we flee to it. But if when the storm comes we are not found there, we must perish—perish with the double disapproval of Heaven on our heads: disapproved as breakers of law; disapproved as neglecters of grace.

HOMILIES BY J. ORR