Old Testament Ethics Vindicated.
By Editor
SOME time ago we promised to speak more at length of a book with the above title, by Rev. W. A. Jarrell, Baptist minister. We have not delayed this from choice, but because other matters have been constantly pressing upon us, and the delay has been almost unavoidable. When the book was first advertised, the title attracted our attention, and before we had opportunity to order, we were presented with a copy by Elder Jarrell in person, for which he has our heartfelt thanks. In this age of antinomianism it is refreshing to read a work which vindicates the morality of the Old Testament in such an able manner. We would not be understood to say that there is anything in Mr. Jarrell's book that is new to us on the subject of the morality of the ten commandments. But we are free to say that it is an able statement of the subject, and contains valuable testimonials from other writers. It is worthy of a place in every library as a book of reference. His definition of ethics is simply morals. This is correct, and it is necessary to hold this in view in considering the argument. Webster gives a wider range to the word, but a wider range is not admissible when the ethics of the Scriptures is the subject. The heading of Chapter VI. is as follows: "The Ten Commandments the Constitution of Old Testament Ethical Laws and Regulations." First are given some quotations from other authors, as the following from Fairbairn:— "It perfectly accords with this view of the ten commandments, and is a further confirmation of it, that they were written by the finger of God on two tables of stone—written on both sides, so as to cover the entire surface, and not leave room for future additions, as if what was already given might admit of improvement; and written on durable tables of stone, while the rest of the law was written only on parchment or paper. Hengstenberg justly remarks: 'The stone points to the perpetuity which belongs to the law, as an expression of the divine will, originating in the divine nature.' It was an image of the truth uttered by our Lord, 'Verily, I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.'" It is carefully to be observed that a marked distinction is still put between the ten commandments and the other precepts. Our Lord and his apostles always point to the revelation of law engraven upon these stones as holding a pre-eminent place, and, indeed, as comprising all that, in the strict and proper sense, was to be esteemed as law. We should despair of proving anything respecting the Old Testament dispensation, if these considerations do not prove that the law of the ten commandments stood out from all other precepts enjoined under the ministration of Moses, and were intended to form a full and comprehensive exhibition of the righteousness of the law in its strict and proper sense." And from the same author again:— "The fourth and fifth precepts demand the due honoring of God in deed; the third in word; and the two first, pointing to his sole Godhead and absolute spirituality, require for himself, personally, and for his worship, that place in the heart to which they are entitled. Very striking in this respect is the announcement in the second commandment, of a visitation of evil upon those that hate God, and an extension of mercy to thousands that love him. As much as to say, It is the heart of love I require; and if ever my worship is corrupted by the introduction of images, it is only to be counted for the working of hatred instead of love in the heart. So that the heart may be truly called the alpha and the omega of this wonderful revelation of law; it stands prom585inently forth at both ends; and had no inspired commentary been given on the full import of the ten words, looking merely to these words themselves, we cannot but perceive that they stretch their demands over the whole range of man's active operations, and can only be fulfilled by the constant and uninterrupted exercise of love to God and man, in the various regions of the heart, the conversation, and the conduct. With manifest reference to the second table, and with the view of expressing in one brief sentence the essence of its meaning, Moses had said, 'Thou shalt love thy neighbor as thyself' (Lev. 19: 18); and, in like manner regarding the first table, 'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might.' Deut. 6: 5. It is against all reason to suppose that these precepts should require more than what was required in those which form the very ground-work and heart of the Mosaic legislation; and we have the express authority of our Lord for holding that the whole law, as well as the prophets, hung upon them. Matt. 22: 40. In the sermon on the mount, also, he has given us an insight into the wide reach and deep spiritual meaning of the ten commandments, clearing them from the false and superficial gloss of the carnal Pharisees. And to mention no more, the apostle Paul, referring to the law of the ten commandments, calls it spiritual, holy, just, and good; represents it as the grand instrument in the hands of the Spirit for convincing of sin; and declares the only fulfillment of it to be perfect love." "The very manner in which these commandments were given is sufficient to vindicate for them a place peculiarly their own. For these alone, of all the precepts which form the Mosaic code, were spoken immediately by the voice of God; while the rest were privately communicated to Moses, and by him delivered to the people. Nor was the mode of revelation merely peculiar, but it was attended also by demonstrations of divine majesty, such as were never witnessed on any other occasion." In closing this chapter the author remarks:— "Taking the ten commandments—the Constitution of the Old Testament—as its ground and spirit, this chapter might close this work, as having vindicated the perfect holiness of Old Testament Ethics. In all interpretations of Old Testament Ethics, the rules in Chapter II. of this book—see, especially, the latter part of the chapter—bind us to interpret it by its Constitution." We have made these quotations to show that the ten commandments are called, in this book, the law, pre-eminently, as they truly are; that these commandments are the Constitution, the ground and spirit of the Old Testament; and that the ethics of the Old Testament is to be interpreted by this Constitution. Let this be borne in mind while we make other quotations from the book. The heading of Chapter III. is as follows: "Old Testament Ethics Lays the Only Ethical Basis." This is an important and truthful statement; one which cannot be dwelt upon too much in this age, while so many are trying to put the morality of the New Testament in contrast with that of the Old. Man's relations to God do not change with changes of dispensations. God had a perfect law in the time of David. Ps. 19: 7. By it man was condemned as a sinner. It contained the whole duty of man, as a moral agent, and by it God will bring every work into judgment. Eccl. 12: 13, 14. It is established, enforced, not made void, by the gospel. Rom. 3: 31. It is the essence and life of the golden rule. Matt. 7: 12. But our object is to let our author speak on the subject. The chapter (III.) now under notice is about exhaustive; it contains one hundred pages, under twelve heads. No brief notice can do justice to the argument, yet our notice must be brief. The following is the introduction of this chapter:— "Like everything else, ethics must have a reliable basis. Superficial, false ethical writers know nothing of ethics or its basis. To them ethics is but common-place observations, maxims, aphorisms, and manners, which are subject to variation according to place, time, and age. Such ethics (?) they delight to quote from some heathen religion, philosophy, or writer, and array against the Bible. Though a purely righteous ethics is indispensable, its basis is, if possible, more so. Old Testament Ethics is based upon the following basal facts, principles, and doctrines:— "1. Of God, the supreme moral Governor of the world.—Moral law is essential to moral government. Without law, no government. Whether in the political, the material, or the spiritual—the moral—without law all is chaos. As law does not make or enforce itself, it must have for its origin and enforcement a maker and enforcer. The moral law, being above man, must have a Being above man to enforce it." Etc. The second point is most important and clearly established. "2. The second basal plank of the Ethics of the Old Testament is the existence and immutability of the moral law, in which it is superior to atheistical and heathen, so-called, ethics. Under the preceding point we saw that moral law is indispensable to ethics. Old Testament Ethics, therefore, rests upon the existence of the moral law. . . . Old Testament Ethics is based upon the immutability of the moral law. No age, no circumstance, nothing can make right wrong, or wrong right. While certain things may be duties and privileges at certain times, and under certain circumstances, which, under their contrary, are the reverse, moral right is always moral right, and moral wrong always moral wrong. To lie, to steal, to commit adultery, to slander, to covet, to murder, etc., are sin, done whenever, wherever, and under whatever circumstances. Law is not the basis of moral right, but moral right is the basis of law. Moral right is the expression of the very relation and nature of moral things. . . . Anselm and the Reformers were emphatically right in teaching that the divine will must be what the divine nature is. That the will must be what the nature is, is one of the fundamental truths of all true moral philosophy. . . . While the law is not the nature of God, it is the effect and likeness of that nature; it is the perfect reflection of his infinite holiness and wisdom. It must, therefore, be as unchangeable as the infinite holiness of the divine nature. Law is the positive enactment of this nature; it is the expression of God's will." The reader of our book on the Atonement will find these very ideas presented in the chapter on 'The Divine Government.' We think the above statements of these all-important truths by Elder Jarrell are beyond the possibility of contradiction. In closing our examination of his work for this week, for we have more to present, we invite the reader, and especially our Baptist friends, to contrast these statements with the antinomian sentiments put forth by late correspondents of the Herald of Truth, the Baptist paper of this city. We would like to see Dr. Tombes, or Dr. Anderson, attempt to justify their articles depreciating the law of ten commandments, by an effort to overthrow the reasoning and the conclusions of Elder Jarrell. It would hardly be doing justice to these Doctors, erroneous as were their conclusions, to place Mr. Fleenor in their company, because his bold expressions against the ten commandments, and his accusation against the Saviour as putting a slight upon this expression of the will, of the infinite holiness, of the Eternal One, would lead us rather to conclude that he could hardly appreciate the depth and strength of Mr. Jarrell's reasoning. On the point in current dispute, the one which induced the above-named Doctors to ignore the position which the body of Baptists has so long occupied, Mr. Jarrell says: 'The Sabbath an essential part of Old Testament Ethics.' This no one can deny; it is an important part of the ten commandments—the moral law—and the immutability of that law is guaranteed by the immutability of the divine will and attributes of which it is the outgrowth and the expression. Instead of harboring a thought which would possibly depreciate or belittle that law, it would be well for all to utter the pious prayer of the devoted psalmist, 'Open thou mine eyes that I may behold wondrous things out of thy law.' Ps. 119:18.