Putting off the harness.
Faith in God anticipates every event without distress. If God's plan cut across the grain of our own inclination, faith inspires us to say," His plan is best." By virtue of a living faith, we can face death without anxiety, and advance to meet the last foe. We see in this passage—
I. FAITH ACQUIESCENT IN BODILY DISSOLUTION. Splendid triumphs were in sight. The Jewish host was about to complete its conquest; just about to realize full success after forty years of patient trial. Such an hour is the most precious in a man's history. Yet the faith of Moses saw a nobler conquest yet—a conquest over self, a conquest over the unseen foe. A voice from within—the voice of failing nature—whispered that he was no longer equal to the fatigues of a military campaign. And a voice from above told him that his work was done; and, though high reward was in store, justice exacted satisfaction for an earlier misdeed. Even a single blemish in a good man's life entails on him loss. We cannot cheat God. Without a murmur, Moses, like a little child, yields to his Father's decree, and meekly prepares to die.
II. FAITH REJOICING IN OTHERS' PROMOTION. In every age, faith has worked to the production of love. It is the extirpator of selfishness. Moses found as much pleasure in announcing that Joshua should lead the people to conquest, as that he should himself lead. Indeed, Moses felt that Joshua could do better than he could. He had been emphatically a legislator; now a warrior was needed. If God removes one servant, he provides a better. The eye cannot say to the hand, "I am nobler than thou." Each man has a place and an office of his own. If only God's work is well and truly done, faith will rejoice in the means.
III. FAITH CONVINCED THAT GOD AND MAN MUST CO-OPERATE FOR THE TRIUMPH OF THE KINGDOM. "The Lord thy God, he will go before thee;" and "Joshua, he shall go over before thee" (verse 3). The presence of man, in action or in warfare, does not exclude the presence of God. Joshua could gain no triumph if he had gone alone. God has chosen to work through human agencies. By his wise appointment, Divine and human co-operation is a necessity. "The Lord shall give them up before your face, that ye may do unto them according to his commandment" (verse 5). Nor is Moses' power and influence to be quite absent from the conflict. Being dead, he yet acted. His commandment regulated their conduct. His word was still a mighty spell. Each man can add something to the aggressive activity of God's truth.
IV. FAITH ASSURED OF GOD'S SELF-CONSISTENCY. God had succored Israel in the past; therefore he would succor them again. He had begun to dislodge the Canaanite kings before Israel, therefore he would go on until he completed for them the conquest (verse 4). Jehovah had foreseen all the weaknesses and unfaithfulness of Israel and yet he had commenced to give them triumphs. On what reasonable ground would he do this, unless he purposed to repeat his favors, and to subdue for them every foe? Half a conquest would be no boon to them. This would be a vexation to Israeli and a dishonor to God. The man of faith knows that God can never be at variance with himself. When we have discovered the method of God's procedure, we should act along this line in order to enjoy his help. In his footsteps let us plant our feet.
V. FAITH IN ONE STIMULATING IN OTHERS LATENT QUALITIES OF ENERGY. Although it appears that Moses was lacking in martial skill and prowess, his faith in God enabled him to stir up the hidden gifts of others. Faith foresees the victory, and confident hope is a great inspirer of strength. Like new nerve-power, it interlaces and braces all the active energies of a man. The voice of robust faith has always a magical charm over us. We perceive forthwith that the demand is most reasonable, and that largest exertion is our highest glory. It is easy to be strong when Infinite Strength is awaiting us. Every endeavor we make enlarges our capacity to receive more strength. The weaker parts of our nature perish under the strain, but newer and nobler elements fill up the room. And if God be with us, then fear of man departs. Faith is a prolific parent of courage.
"Fear him, ye saints, and ye will then
Have nothing else to fear."
And God can never fail the man of faith. Having pledged his presence, we are well ensured. For him to forsake his friends is an impossibility. "The mountains may depart, and the hills be removed; but never shall the covenant of his faithfulness fail."—D.
The honor appertaining to God's Law.
As our Lord, in the near prospect of death, employed his thoughts in comforting and instructing others, so Moses, instead of centering his thought upon himself, is only more eager to provide for the people's future obedience. Inasmuch as his days on earth were now very few, he yearned to crowd into them as much counsel and kindly warning as it was possible. To be of service to Israel—this absorbed the passions and desires of his soul.
I. GOD'S REDEMPTIVE LAW IS EMBODIED IN A WRITTEN FORM, To Moses it had been revealed that it would not suffice to instruct the people orally in the lines of religious duty. So pregnant with importance is the Law of God, that it must be reduced to writing, and carefully preserved. God's law concerning our bodily life—how to use food, how to heal disease, how to prolong our days—all this is revealed in other modes: this Law is written by the finger of God on the very structure of man. In such matters, God's will is to be discovered by investigation and by experiment. But the law of the soul's life is disclosed to us in a different way. How sin can be pardoned; how reconciliation between a guilty man and his Maker can be secured; how inward purity can be gained, and immortality reached;—all this is disclosed by God through his prophets, and reduced to a written form. If a perverse disposition prevails in a man, he may refuse to read the record, and so "count himself unworthy of everlasting life."
II. GOD'S REDEMPTIVE LAW IS COMMITTED TO TRUSTY STEWARDS. The Law of God written by Moses, touching purification and obedience, was placed in the custody of the priests (Deuteronomy 31:9), and secured in the ark of the covenant. This was both a realized fact and a symbolic figure. That ark is an emblem of Christ's Church, and the sons of Levi were the early representatives of genuine believers. The Christian family has become a royal priesthood; and one of their delightful duties is to conserve God's Law so as to hand it on to coming generations. By the loving care of loyal disciples, the oracles of God have been preserved intact. The vigorous life of the Church today is displayed in revising the exact text, translating it into other tongues, and unfolding it to the understanding of the people. We are "stewards of the mysteries of God."
III. GOD'S REDEMPTIVE LAW IS TO BE PERIODICALLY EXPOUNDED. Moses required this to be done once in every seven years. By this method, the recollections of those who had heard it aforetime would be revived, it would be impressed on memory with fresh force, and many would rise to a higher understanding and appreciation of its meaning. The recurring period is symbolic. Once every seven days the privilege now returns. Nor have we to journey to some metropolis to hear the sacred record. Printing has multiplied the copies of God's Law on every side; and it would be spiritual obtuseness if we did not recognize this modern invention as a new agency in God's hands for enlightening the human race. The Law was ordained to be "read in the year of release, and at the Feast of Tabernacles." This was the anniversary of the Sinaitic revelation; this festival was signalized for its unusual joyousness. And this fresh revelation of God's truth, in each septennial period, would add new zest to gladness. Good men would say, "Thy words were found, and I did eat them, and they were to me as the joy and rejoicing of my heart."
IV. GOD'S REDEMPTIVE LAW IS TO BE BROUGHT WITHIN THE UNDERSTANDING OF ALL. The wisdom and the loving-kindness of God are displayed in his care for children. As he has abundantly provided for their bodily and mental wants in their long dependence upon parents, so too he provides for the enlightenment of their consciences by the ministry of his Word. Right impressions are very early made. It is the highest wisdom to entwine the tender affections of children around God and truth and heaven. Before they "know anything" else, God commands us to see to it that "they hear, and learn to fear the Lord our God." To neglect the religious training of the young is heinous sin. This is to deprive the host of God's elect of young recruits. "instead of the fathers, must come up the children." God's will is abundantly revealed, to the end that we may do it.—D.
The official investiture of Joshua.
It was fitting that a public transference of authority should be made from Moses to Joshua. The nobleness of Moses comes prominently into view. As John said of Jesus, so substantially Moses said of Joshua, "He must increase, but I must decrease."
I. THE OCCASION. The occasion had an aspect of mournfulness. Moses was about to die; nevertheless, no tinge of grief is in his words. He contemplates the event with calm serenity. His chief concern is a competent successor. The good of others was still Moses' uppermost desire. Promptly he responded to the Divine call.
II. THE PLACE. God had appointed the meeting to take place in the tabernacle. All great enterprises should be consecrated in the sanctuary. Here we touch the fountain head of effectual blessing. God has engaged to be found by us here. "This is my rest forever ' here will I dwell!"
III. THE APPEARANCE "The Lord appeared in a pillar of a cloud." So ineffably dazzling is the native glory of God, that no mortal eye can look upon it. We should be blinded by the excess of light. In accommodation to human weakness, God tempers his brightness by an attendant cloud. Such was the form in which he was pleased to appear upon the mercy-seat. Such was the mode of his manifestation on the Mount of Transfiguration. In our present imperfect state we need the intervention of the cloud.
IV. THE CHANCE. God's charge came to Joshua through human lips, yet none the less was it God's charge. We must suppose that Joshua was lacking that susceptibility of soul which is essential for the hearing of God's voice. Some can hear that voice direct; some can hear it only through transmission of others' speech. God's charge and Moses' charge were one, "Be strong and of a good courage." What God commands, God first gives. Says he to men, "Here is my entrusted strength: use it well! More is ready as soon as it is needed." Best of all, he adds, "I will be with thee."—D.
The last precaution against idolatry.
We cannot trace into all its ramifications the subtle influence of a good man's life. If it does not accomplish all that he has desired, it often achieves more than he imagines. It operates in directions he had not designed. The presence of a good man will often repress an evil which he cannot eradicate. All the faith and piety of Moses had hardly restrained the people from idolatry; his removal will be the loosening of the flood-gates which had held in check the wayward passion. We have in this paragraph—
I. GOD'S FORECAST OF ISRAEL'S FUTURE SIN. "This people will rise up, and go a-whoring after the gods of the strangers" (Deuteronomy 31:16). Moses himself had surmised this result. With hidden sorrow, he had observed the base tendencies of the people towards idolatry. As he forecast the time when warfare should cease, and the tribes should find themselves among the relics of idols, he trembled for the result. And now this surmise on his part was confirmed by a revelation from God. It is now a foreseen reality: "They will forsake me, and break my covenant." Worldly success and self-indulgence would lead to impiety. Yet this foreknowledge of Israel's certain sin did not deter God from promising to Joshua military success, nor did it deter God from using all practical measures to dissuade from sin. We conclude that God sees it best to employ all remedial measures, even when it is known that in the chief end they will fail.
II. WE HAVE GOD'S ANNOUNCEMENT OF CONSEQUENT CALAMITY. "My anger shall be kindled against them … and I will forsake them." The series of evils that would spring from idolatry is vividly set before them; and no other motive can be conjectured for this than a generous desire to deter from sin. Love is more conspicuous in portraying the certain miseries of misconduct, than in promising the rewards of obedience. The former duty is done with personal painfulness; the latter is a delight. And not only will the severity of the punishment be keenly felt, but the people will also apprehend the reason of the calamity. They will trace it up to God's displeasure; yet will they not repent. Men are woefully blind to the iron force of sinful habit. Today it is a silken thread; tomorrow it is an iron chain.
III. GOD'S LAST EXPEDIENT TO PREVENT SIN. Moses, the servant of God, was about to die; but his death was to be a sleep, and he should die with a song in his mouth. At first sight, it seems a strange expedient as a deterrent from sin. But the intention was, that by the sweet and flowing sounds of rhythm, the main facts of God's covenant might be kept vividly alive in the people's memory. In the absence of printing, and cheap circulations of written documents, poetic forms will live when prose is quite forgotten. God condescends to employ every possible method by which a sense of religious duty might be preserved and perpetuated. The song would live by the action of known law, when the full sense would be ignored. Thus the song of Moses, "familiar in their mouths as a household word," would be an abiding witness against them. Said God, "It shall not be forgotten." By such gracious methods the Most High would win men unto obedience and life. The mightiest power is in gentleness. If this fails, all fails.—D.
Deuteronomy 30
Deuteronomy
Deuteronomy 32
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