The Doctrine which Drops as the Rain,

Next Part The Doctrine which Drops as the Rain, 2

"My doctrine shall drop as the rain, my speech shall distill as the dew, as the small rain upon the tender herb, and as the showers upon the grass." Deuteronomy 32:2

Forty years were the children of Israel sentenced to wander in the wilderness as a justly deserved punishment for their unbelief, rebellion, and disobedience. Provoked by their murmurings when the spies brought back an evil report of the land, the Lord declared that of all which came up out of Egypt, from 20 years old and upward, not one should enter the promised land but Caleb and Joshua (Num. 14:29, 30). Therefore, to use the striking and emphatic language of the Holy Spirit, "Their carcasses fell in the wilderness." Now, when the rebels and unbelievers had died off, according to the word of the Lord, Moses, at the end of the 40 years, summons the children of Israel who survive into his presence, and recapitulates in their ears the blessings and the curses which he had set before them 40 years before. It is therefore called the Book of Deuteronomy, which signifies literally a 'second law', or the 'law recapitulated'. But in two sublime and beautiful chapters, just towards the close (Deut 32,33), he puts, so to speak, a crown upon the whole; for, dropping all mention of the law with its curses, he proclaims in them the glorious gospel of the grace of God, mingling, however, with its promises and blessings, solemn warnings and suitable admonitions.

He opens the chapter before us in a very sublime and solemn manner, by calling upon "the heavens to give ear"– for he was about to speak of things that came from heaven and would lead to heaven– and "the earth to hear the words of his mouth," for they were addressed to those who were still in the flesh. And to show by what Spirit he was speaking, and by whose inspiration he was addressing them, he adds, in the words of our text:– "My doctrine shall drop as the rain, my speech shall distill as the dew, as the small rain upon the tender herb, and as the showers upon the grass."

In endeavoring, with God's blessing, to open up these words, I shall show–

I. First, what the "doctrine" and the "speech" were which Moses under this holy inspiration delivered.

II. Secondly, how this doctrine and this speech are to "drop as the rain," and "distill as the dew"– no more, to fall "as the small rain, and as the showers."

III. Thirdly, upon what the rain, the dew, the small rain, and the showers were to fall– "upon the tender herb," and "upon the grass."

IV. And fourthly, what would be the fruit and effect of this dropping as the rain, this distilling as the dew, of the small rain thus falling upon the tender herb, and the showers upon the grass.

I. First, what the "doctrine" and the "speech" were which Moses under this holy inspiration delivered. Moses speaks in our text of his "doctrine" and of his "speech;"and says of the first "it shall drop as the rain," and of the second "it shall distill as the dew." What is this doctrine and what is this speech?– for, we consider them to mean one and the same thing.

There is no greater mistake or more fruitful parent of error than to limit to one narrow meaning the full and comprehensive language of the Holy Spirit. I shall therefore endeavor to explain what the word "DOCTRINE" means in our text.

By the word we certainly cannot understand, the Law, because that, as delivered from Mount Sinai, most certainly did not "drop as the rain," nor "distill as the dew." It is called by Moses himself, in the very next chapter, "a fiery law;" and was given amid lightnings and thunders and earthquake. It contained, unalterably attached to it, a tremendous curse for its non-fulfillment; and God in it so declared his holiness and terrible majesty, that all the people trembled, and besought that they might never hear that awe-inspiring voice again.

Nor does the word "doctrine" here contain any such meaning as we sometimes attach to that word– truth as it stands in the bare letter of Scripture, or a cold, hard, dry doctrinal preaching of the truth, dissociated from a vital experience of its power.

But the word "doctrine," both in the Old and New Testament, usually signifies TEACHING. As we read– "The Scripture is profitable for doctrine;" that is, teaching (2 Timothy 3:16). So we read of those who "labor in the word and doctrine"– that is, in preaching and teaching. Paul bids Timothy "give attendance to doctrine;" that is, to teaching, that being the office of a minister. In fact, there is scarcely a passage where the term occurs in which it does not mean "teaching;" and that word may be nearly always substituted for it.

The word "doctrine" here, however, is taken from a Hebrew root, that means to receive; so that if we gave the word its literal meaning, it would be– "My reception"– that which I have received of God. And thus it points out something that God himself had communicated by his Spirit to Moses, and which he had received feelingly, believingly, and obediently, that he might communicate it to the people. This doctrine, then, which Moses had received from the Lord and taught to the people– to take a wider and larger view of it– was THE GOSPEL;for this is that which God the Spirit specially reveals and the believing heart receives.

But it will help us to understand more clearly what this "doctrine" is if we take a glance at the context, where Moses goes on to unfold what he had to teach. There are four things which he specially mentions as constituent parts of which he had received from God.

1. For instance, he says– "Ascribe greatness unto our God." Therefore, to ascribe greatness unto our God is a part of that doctrine which, falling from his lips, dropped as the rain; an integral portion of that speech which, as he uttered it, distilled from his lips as the dew. And in fact that teaching and preaching which ascribes greatness unto God will always be suitable to the child of God. His own conscience, so far as it is enlightened by the Spirit of God, tells him what a great God he has to deal with– how great in power, in glory, in majesty, in justice, in holiness; how great in surrounding him day by day with his heart-searching eye, his supporting presence, and his upholding hand. Nor can any doctrine "drop as the rain," nor any speech "distill as the dew," which does not "ascribe greatness unto our God." For any doctrine that ascribes greatness to man– that speaks of any good in the creature, and thus robs the Lord of his glory to put that crown upon the head of a fallen sinner, will neither "drop as the rain" nor "distill as the dew" upon any believing heart; for it is not a doctrine that God ever owns, nor a speech that the Holy Spirit ever impregnates with life-giving unction and power. But that doctrine and that speech which ascribe greatness unto our God and represent him in his true character, not only, as infinitely great, glorious, and holy in the Law, but merciful beyond all conception and beyond all utterance of men or angels in the Gospel, will be so owned of himself that it will ever "drop as the rain" and "distill as the dew," as the Holy Spirit is pleased to bless and apply it to the awakened conscience.

But the words "our God" here, if we look a little more closely at the context, will be found chiefly applicable to the Lord Jesus Christ, who, in covenant relationship, is especially "our God." We find, therefore, that Thomas, when the Lord so graciously removed his unbelief, at once worshiped and adored him with the words– "My Lord and my God." He there owned and acknowledged the deity of Jesus Christ, which he saw shining through the veil of his humanity. We therefore ascribe greatness unto our God when we show the greatness of the Lord Jesus Christ as "God over all, blessed forever," and proclaim that in consequence of his being the great God of heaven and earth, co-equal and co-eternal with the Father and the Holy Spirit, all that he said and did is invested with all the greatness of God; in a word, that there is a divine greatness in his Person, as Immanuel God with us; a divine greatness in his blood, as being emphatically the blood of the Son of God; a greatness in his righteousness, as being a righteousness wrought out by God, in flesh; a greatness in his mercy as the mercy of God; in his love, as the love of God; and in his faithfulness, as the faithfulness of God.

When we thus ascribe faithfulness unto the Lord Jesus Christ as our covenant God, that doctrine will ever "drop as the rain," and that speech will ever "distill as the dew," because the Holy Spirit will honor it, power will attend it, and it will be blessed to the hearts and consciences of those who fear God. Nor has the Holy Spirit ever owned any doctrine which has not clearly set forth the glorious deity and suffering humanity of the Lord Jesus.

2. But Moses also gives another reason why his doctrine should "drop as the rain and his speech distill as the dew," in the striking expression– "Because I will publish the name of the Lord;" the word "because" clearly showing what the doctrine is that will ever so drop and distill. The office of a minister of the gospel is to "publish the name of the Lord;" in other words, to proclaim salvation through Jesus Christ. The "name of the Lord" in Scripture means and comprehends all that which in this time state can be known of God. It is, therefore, the manifestation of the character of God in the Scripture, or, to speak more correctly, the revelation of what God is in Christ. As by the name of a man we may understand all that can be known of an individual man, so by the name of the Lord we understand all that can be known of God, and therefore all that can be believed, hoped in, loved, and admired of the great and glorious Jehovah. Whatever, therefore, God is to man; whatever Christ is to his church; whatever the Holy Spirit manifests of a Trinity of Persons in the Unity of the divine Essence, as Father, Son, and Holy Spirit; whatever the Scripture unfolds of the beauty and blessedness of this three-one Jehovah; all, all that the Scripture reveals; all, all that faith receives, hope anchors in, and love embraces, may be comprehended in the expression– "the name of the Lord."

Moses published this name; he proclaimed it on high. His delight as well as his privilege was to set forth to the utmost of his power, with the highest of his spiritual faculties, the glory of that great name, that men might believe in it, hope in it, and love it; that it might be enshrined in their hearts' warmest and tenderest affections; and be so endeared to their soul by the testimony of the Holy Spirit, that they might publish that name abroad as a name ever worthy to be admired and adored by all the suffering saints on earth and all the glorified spirits in heaven.

Now it is impossible for any one who has ever felt anything of the goodness of God, and of the preciousness of the Lord Jesus Christ, to keep silence. It is with him as the Lord said of his disciples, "If these should hold their peace, the stones would immediately cry out." Whatever strong resolution the child of God may have inwardly formed to keep secret the dealings of God with his soul, fearing either that he might be deceived, or if he opened his mouth that he might speak beyond what a tender conscience might sanction; yet when he is in any measure blessed with a sense of the Lord's goodness, he is obliged to speak; he cannot but tell how good the Lord has been to him, and what he has felt of his mercy and love.

And thus with Moses. He published the name of the Lord, because that name had been revealed to his soul when the Lord put him into a cleft of the rock, "descended in the cloud, stood with him there, and proclaimed the name of the Lord." And what was that name which the Lord himself proclaimed when he passed by before him, but this, "The Lord, the Lord God merciful, and gracious, long suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression, and sin?" (Exodus 34:5, 7.) It was the publishing of this name, and of this name only, which made his doctrine "drop as the rain," his speech "distill as the dew." Nor will any other doctrine so drop, or any other speech so distill.

The preaching of the gospel is the Lord's own ordinance. As we read– "It pleased God by the foolishness of preaching to save them that believe." It is, therefore, "the power of God unto salvation to everyone that believes;" and the Lord himself has promised of it that "As the rain comes down, and the snow from heaven, and returns not there," so "his word shall not return unto him void." It is, therefore, declared to be "not the word of men," which may perish and come to nothing, but "the word of God, which effectually works in those that believe."

3. But Moses also, as the man of God, assigns another reason why his "doctrine should drop as the rain, and his speech distill as the dew." He says (Heb 3:4) "He is the Rock, his work is perfect." The delight of Moses was to testify of Jesus, for he is "the Son over his own house," in which Moses was but "a servant," though faithful in all things (Heb. 3:5, 6). When, therefore, he says of the Lord that he is "the Rock," we cannot doubt that by it he means Jesus. This is Paul's express testimony. "They drank of that spiritual Rock that followed them, and that Rock was Christ." So also testifies the prophet Isaiah– "In the Lord Jehovah is everlasting strength," (margin), "the rock of ages." Christ is called "the Rock" because God had laid him "in Zion for a foundation, a stone, a tried stone, a precious corner stone, a sure foundation," that on hm the Church may safely stand and the gates of hell may not prevail against it.

The Lord Jesus, in his Person, his work, his blood, his obedience, his love, his faithfulness, is no changing or changeable foundation– not a quicksand or a mud-pool on which no building can be erected, or none that can endure the storm. He is a Rock, unmoved, immoveable; which made David cry, "Lead me to the Rock that is higher than I." To build upon him is to be like the wise man of whom the Lord speaks– that "he built his house upon a rock;" and therefore though "the rain descended, and the floods came, and the winds blew, and beat upon that house, it fell not, for it was founded upon a rock." He is the rock of which he himself said; "Upon this rock I will build my church, and the gates of hell shall not prevail against it."

Moses, therefore, when he says "He is the rock," would, as it were, invite us to build for eternity upon Jesus. He would say to all who feel lost and perishing in themselves, yet long to be saved– "He is the Rock." Oh, build not upon yourselves! Look not to your own works or worth, goodness or righteousness. Rest not the weight of your immortal souls for eternity upon anything found, or fancied to be found, in the creature. Before your eyes is a rock upon which you may safely build; a foundation which God himself has laid in Zion. Here is rest and peace, if once you get your weary soul upon the Person, the blood, and the obedience of Jesus. That alone will stand upon a dying bed and in the great day; and if you are led to it and build upon it, no storm can shake you off but such a hurricane as shall move the rock itself from its place. And as all the storms of divine wrath, and all the tempests of hell, could not move that rock when upon earth, what can now displace it in heaven?

But Moses adds, "His work is perfect." What are our works– our best works? Imperfect; tainted and defiled with original and actual sin. Has ever a good thought, a good word, or a good work, passed from you which sin has not, in the conception or in the execution, more or less defiled? Any man who knows the movements of sin in his own heart will bear me witness that he has never conceived a thought, spoken a word, or done an action, in which sin has not in some degree intermingled itself, and, by intermingling itself, has defiled and polluted that thought, word, or work. Therefore Moses, speaking of Christ as "the Rock," says– "His work is perfect." The humanity of Jesus was perfect: it was conceived without sin. No taint, or spot, or speck of sin ever infected that holy humanity which the Lord Jesus Christ took into union with his intrinsic and eternal deity. Therefore, "his work,"– that is, the work which he performed in the flesh– "is perfect." Every thought of his heart, which is a part of his work, was perfect. Every word of his lips, which is a part of his work, was perfect. Every action of his hands, which is a part of his work, was perfect. So that his work in itself is perfect, because it sprang out of as it was performed by, a perfect nature.

Besides which, deity was stamped upon every part of that perfect work. On every thought that issued from the Redeemer's heart, on every word spoken by the Savior's lips, on every action performed by the Mediator's hands, divinity was stamped. Therefore, not only was there in it the perfection of a pure humanity, but there was also in it the value of intrinsic deity. And not only was his work perfect, but it was a meritorious, and as such a vicarious, work; that is, a work accomplished for the benefit of others. It was the perfection and the merit of his work, which made it acceptable to God; nor can the tongue of men or angels express the infinite delight and complacency with which God the Father ever views it. Search and look into the actions of men; examine and weigh all your own actions, and see whether you can find anything of this character attached to them. Are they perfect? Are they meritorious, even as viewed by yourself? On what foundation, then, will you build for eternity? Upon your own works, which are inherently imperfect, besides being defiled and stained by sin? Or upon a Rock, whose work is perfect?

The Lord will teach, as the Lord will enable his dear children to build upon the Rock. In fact, they have no alternative. They are driven off every other foundation. The storms of sin, the curses of a broken law, the fears of death and hell, the accusations of their own guilty conscience, the temptations of Satan, will all conspire to beat them off the quicksand– will all conspire to blow them upon the Rock; and the Spirit of God, whose office it is to take of the things of Spirit and to glorify him, will lift them, so to speak, up out of their own miserable selves and land them upon the Rock of ages, build them upon it and into it, and thus fix them upon a foundation which will stand forever and forever.

4. But there was another subject that Moses preached, as we gather from the context, which also made his doctrine "drop as the rain, and his speech distill as the dew;" but it is a doctrine not very agreeable to the pride of man. It was this– "They have corrupted themselves, their spot is not the spot of his children; they are a perverse and crooked generation." In other words, he preached the corruption of man; no, he told them plainly that "they had corrupted themselves, and that they were a perverse and crooked generation." This doctrine of human corruption– of the total fall of man– of the innate wickedness and perverseness of his heart, will always be acceptable to the child of God, because he has in his conscience an inward witness to its truth. Nor can he excuse or justify himself by casting his sin upon the shoulders of Adam, for he knows that he has corrupted himself; he feels that not only unclean thoughts lodge within him; but that he has given way to and indulged in them. Thus he is condemned by sin actual, as well as sin original– by sin in the fruit, as well as sin in the root. Ever since he had light to see, life to feel, and a conscience to bear witness, he knows that in many flagrant instances he has corrupted himself. We speak of seducers and corrupters with just abhorrence; but a man's worst corruptor is his own heart. Can you say that you have never indulged in secret or open sin, and that in so doing you have never sinned against the light of conscience, or, what is worse, against mercy and love? If so, you cannot throw the blame upon Adam, or upon Satan, but must take to yourself all the sin and shame, and say with Deer–
"That mariner's mad part I played,
Who sees, yet strikes the shelf."

There is no greater source of inward condemnation and guilt, than when a man is obliged to confess he has corrupted himself– made his own heart worse than it really is, by pandering to its lusts and heaping fuel upon its smouldering flame. This has made many a one fear that his "spot is not the spot of God's children," that his sins are too great to be pardoned, and that he has done inwardly or outwardly what no truly regenerated child of God ever could have been guilty of.

We have seen, then, what four main truths formed a part of Moses' preaching, and which, pervading his ministry, made his "doctrine drop as the rain and his speech distill as the dew." These four are–

1. Ascribing greatness unto our God;

2. Publishing the name of the Lord;

3. Declaring of Jesus that he was the Rock, and that his work was perfect;

4. Not sparing the creature or sacrificing to human pride and self-righteousness, but preaching boldly the corruption of man, and thus laying the axe to the very root of the tree.

Next Part The Doctrine which Drops as the Rain, 2

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