The promised Prophet.
From speaking of the paltry expectations about divination, Moses goes on to speak of the general plan of Divine revelation. The people had had the splendid chance of direct communion with God, without any mediation. God spoke to them from heaven at Sinai; but so afraid were they of immediate revelation that they implored Moses to mediate the message for them. He became consequently, with God's full approval, the human medium through which the Divine will was conveyed, which means God's prophet. They had had no difficulty in accepting the Divine messages through him. Now, Moses assures them that this method of mediation through human beings will continue. He puts the promise in comprehensive form, and says that through a Prophet like to himself will God continue to speak to them after he has gone, and his message they will reject at their peril.
I. LET US OBSERVE THE APPROPRIATENESS OF GOD REVEALING HIMSELF THROUGH A HUMAN BEING. For man is in the Divine image; if this be not the case, we can have no knowledge whatever of God. Man is the image of God; and hence God reveals himself to men through a man. The office of prophet is the most appropriate way of revealing God's will. And when we carry on this line of thought, we are landed in the idea that an incarnation of God alone could adequately convey to man the mind and nature of God. If any one wishes to follow out this line, he will get splendid help in Mr. R. H. Hutton's admirable essay on 'The Incarnation and Principles of Evidence.' £
II. IT SEEMS CLEAR FROM THE PROMISE THAT A SINGLE PROPHET AFTER THE SIMILITUDE OF MOSES IS TO BE THE MEDIATOR FOR THE AGES. Now, only one Person answers this description, and this is Jesus Christ. He was and is incarnate God. His Spirit he alone could take, and through its gift to men in the different ages make them the channel of God's revelation. As a matter of fact, "the testimony of Jesus is the spirit of prophecy;" and the prophets were his instruments in the history of the Church. God has spoken in the last days by his Son; and the prophets between Moses and Christ were really the inspired messengers of the one Great Prophet of God. This is the idea of Peter that the Spirit of Christ spoke in the prophets. £ We thus see one Person embracing the mediating work of the different ages, and accomplishing it through holy men.
III. THE LIFE AND DEATH OF JESUS, THEREFORE, BECOME THE CLIMAX OF DIVINE REVELATION. The previous revelations were but foreshadowings of this perfect manifestation of God. A human history became the embodiment of Divine thoughts, mercies, self-denials, and self-sacrifice. The blaze of divinity that was intolerable at Sinai becomes not only bearable but entrancing in the face of Jesus Christ. The blinding brilliance has been so toned down that man can rejoice in Jesus as "God manifest in the flesh." "We beheld his glory"—it did not blind or scare men as at the holy mount.
IV. THE DISREGARD OF THE WORDS OF JESUS IS PUNISHABLE BY DEATH. This is the penalty pronounced. We see it in another form in the Epistle of Paul to the Corinthians, "If any man love not the Lord Jesus Christ, let him be Anathema Maranatha." If disobedience to Moses was visited in many cases by death, how much more disobedience and disloyalty to Christ! (cf. Hebrews 10:28-31). The gospel has penalties of the severest kind for its rejection, as well as bliss beyond compare for its reception. The alternative is thus clearly set before us.
V. THE PROPHETS SENT OF GOD SUBMIT TO THE TEST OF FULFILLMENT, WHILE FALSE PROPHETS ARE TO BE DETECTED BY THEIR FAILURE. God's method being a human mediation, is liable to be imitated, and men from time to time will profess to be prophets, when they have no real commission. Now, God has such a control of the future that no unassisted, uninspired man can forecast it successfully. Sooner or later he is found out. Happy guesses soon run out, and the person is discredited. Hence it was the duty of Israel to weigh well the communication of the professed prophets, and to see wherein they were confirmed by subsequent events. The true prophets had their word fulfilled, and were Christ's messengers; the false prophets had their word discredited, and were acting presumptuously.
Let us hear the Great Prophet, and give him credit for all the predictions of the minor and but human prophets.—R.M.E.
HOMILIES BY J. ORR
The Lord our inheritance.
True of the priests and Levites, it is true also of each believer, that "the Lord is his inheritance" (Psalms 16:5, Psalms 16:6). He is in this respect a "priest unto God" (1 Peter 2:9; Revelation 1:6).
I. THE MEANING OF THE EXPRESSION. Inheritance—equal to lot, part, share. Inheritance in families—the share which each receives of the patrimony. In the partition of Canaan, each tribe had its lot, its portion, its share. God's portion or inheritance was the tithes, with the prescribed parts of the sacrifices, the firstfruits, etc. Levi had as his portion God himself, involving a share of the provision from God's table (Deuteronomy 18:1).
II. THE GRANDEUR OF THE TRUTH.
1. The believer possesses God. God is a better possession for the soul than any of his gifts. "It is a thought which lies at the foundation of all true religion, that God himself is the Supreme Good, the true and real portion of the soul …. More intimately than light becomes the possession of the eye on which it streams, or air of the organs of breathing which inhale it, or the food we eat, assimilated and diffused through the physical system, incorporates itself with the nature of him who partakes of it, does he, that Infinite One, the Light of all our seeing, the Bread of Life, the nutriment of our highest being, become the deep inward portion of each soul that loves him" (Caird, sermon on 'The Christian's Heritage').
2. In possessing God, the believer possesses all things. And this, though in an outward sense he has nothing (2 Corinthians 6:10; cf. 1 Corinthians 3:21-23).
Let the saint reflect on his inheritance in God.