It is well to add, also, that in giving approval of this kind to fear as a religious motive these early teachers were entirely in accord with the final development of Israelite religion in the New Testament. The modern view that any appeal to fear in religion or morality is degrading would have been simply unintelligible to the Biblical writers. Even now, the whole fabric of society, the state with its officials and the law with its penalties, are a continual protest against it in the realm of practical morality. In truth the conflict raised about this matter in modern times is simply a conflict between superfine theories and facts. Now the Old Testament is throughout supremely true to the facts of human nature and human experience. It is practically a transcript of them as seen in the light of revelation. In a time, therefore, when in morals and religion physical fact is being allowed to override or pervert psychical fact, the Old Testament view is peculiarly wholesome. It helps to restore the balance and to keep man's thoughts sane.
Another point on which this narrative of Deuteronomy corrects and restores that which the tendency of modern thought has perverted is an even more important one. We have seen that the Old Testament view, as stated here, and as it is interwoven with the central fibres of the Old Testament conception, is that all men who are called to the task of permanently raising the level of human life and thought must give not only their light to, but their life for, those whom they seek to win for God. They must ask nothing from mankind but ever widening opportunities for service and self-sacrifice. But in our modern day this has been precisely reversed, and men like Goethe and Schopenhauer, and even Carlyle, have demanded that mankind should yield service to them, and then, by the furtherance and development they thereby attain, they promise to work out the deliverance of men from superstition and unreality and the bondage of ignorance. Goethe in this matter is typical. He preached and practised in the most uncompromising manner the doctrine of self-development. He thought that he could serve humanity in no way so well as by making every one he met, and all the experiences he encountered, minister to his own intellectual growth. Instead of saying with Moses, "Blot me out of Thy book," but spare these dim idolatrous masses, he would have said, "Let them all perish, and let me become the origin of a wiser, more intellectual, more self-restrained race than they." He consequently pursued his own ends relentlessly from his early years, and attained results so immense that almost every domain of thought, speculation, and science is now under some debt to him. But for all purposes of inspiring moral and spiritual enthusiasm he is practically useless. His selfishness, however high its kind, accomplished its work and left him cold, unapproachable, isolated. This want of love for men made him the accurate critic of human nature, but left him blind in great degree and hopeless altogether in regard to those possibilities of better things which are never wholly wanting to it. The result is that, notwithstanding his heroic powers, his influence is to-day rather a minus quantity in the spiritual and moral life. No one who has not warmth from other sources pouring in upon him can have much communion with Goethe without losing vitality, and in his presence the Divine passion of self-sacrificing love looks out of place, or even slightly absurd. His power is fascinating, but it freezes all the sources of the nobler spiritual emotions, and ultimately must tend to the impoverishing of human nature and the lowering of the level of human life. No; men are not to be reached so if it is wished to raise them to their highest powers, and all experience proves that the New Testament was right in summing up the teaching of the Old by the words, "He that saveth his life shall lose it, and he that loseth his life for My sake shall find it."
"That is the doctrine, simple, ancient, true;
Such is life's trial, as old earth smiles and knows.
If you loved only what were worth your love,
Love were clear gain, and wholly well for you;
Make the low nature better by your throes!
Give earth yourself, go up for gain above!"[35]
CHAPTER VII
LOVE TO GOD THE LAW OF LIFE
Deut. vi. 4, 5
In these verses we approach "the commandments, the statutes, and the judgments" which it was to be Moses' duty to communicate to the people, i.e. the second great division of the teaching and guidance received at Sinai. But though we approach them we do not come to them for a number of chapters yet. We reach them only in chapter xii., which begins with almost the same words as chapter vi. What lies between is a new exhortation, very similar in tone and subject to that into which chapters i-iii. have been transformed.