CHAPTER XI: THE BREAD OF THE SOUL

THE BREAD OF THE SOUL
Deut. viii.

In the chapters which follow, viz. viii., ix., and x. 1-11, we have an appeal to history as a motive for fulfilling the fundamental duty of loving God and keeping His commandments. In its main points it is substantially the same appeal which is made in chapters i.-iii., is, in fact, a continuation of it. Its main characteristics, therefore, have already been dealt with; but there are details here which deserve more minute study. Coming after Yahweh's great demand for the love of His people, the references to the Divine action in the past assume a deeper and more affectionate character than when they were mere general exhortations to obedience and submission. They become inducements to the highest efforts of love; and the first appeal is naturally made to the gracious and fatherly dealing of Yahweh with His people in their journey through the wilderness. Of all the traditions or reminiscences of Israel, this of the wilderness was the most constantly present to the popular mind, and it is always referred to as the most certain, the most impressive, and the most touching of all Israel's historic experiences. Yet Stade and others push the whole episode aside, saying, if any Israelites came out of Egypt, we do not know who they were. Such a mode of dealing with clear, coherent, and in themselves not improbable historical memories, is too arbitrary to have much effect, and the wilderness journey remains, and is likely to remain, one of the indubitable facts which modern critical research has established rather than shaken.

To this, then, our author turns, and he deals with it in a somewhat unusual way. As we have seen, the prevalent notion that piety and righteousness are rewarded with material prosperity is firmly rooted in his mind. But he did not feel himself limited to that as the solitary right way of regarding the providence of God. Men's minds are never quite so simple and direct in their action as many students and critics are tempted to suppose. Every great conception which holds the minds of men produces its effects, even from the first moment it is grasped, by all that is in it. Implications and developments which are made explicit, or are called out into visibility, only by the friction of new environments, have been there from the beginning; and minds have been secretly moulded by them though they were not conscious of them. Hard and fast lines, then, are not to be drawn between the stages of a great development, so that one should say that before such and such a moment, when a new aspect of the old truth has emerged into consciousness, that aspect was not effective in any wise. The outburst of waters from a reservoir is indubitable evidence of steady persistent pressure from within in that direction before the overflow. Similarly, in the region of thought and feeling the emergence of a new aspect of truth is of itself a proof that the holders of the root conception were already swayed in that direction.

The history of Christianity affords proof of this. It is a commonplace to-day that the world is only beginning to do justice to some aspects of the teaching of our Lord. But the teaching, always present, always exerted its influence, and was felt before it could be explained. In the Old Testament development the same thing was most emphatically true. Individual responsibility to God was not, so far as we can now see, distinctly present in Israelite religious thought till the time of Jeremiah, but it would be absurd to say that any mind that accepted the religion of Yahweh had ever been without that feeling. So with the doctrine of God's providence over men: we are not to say that before the Book of Job the explanation of suffering as testing discipline had been entirely hid from Israel, by the view that material prosperity and adversity were regulated in the main according to moral and religious life. Consequently, notwithstanding previous strong assertions of the latter view which we find in Deuteronomy, we need not be in the least surprised to find that here the hardships of the wilderness journey are regarded, not as a punishment for Israel's sins, but simply as a trial or test to see what their heart was towards Him. This is essentially the point of view of the Book of Job, the only difference being that here it is applied to the nation, there to the individual. But our