The Divine mind influenced by reasons.
Moses, in uttering this song, is "borne along" (2 Peter 1:21) by a power working through him and yet not of him, to make a most remarkable assertion in the Name of Jehovah; viz. that Israel's Deliverer was moved by fear of the wrath of the enemy not to destroy them altogether! How is this to be understood? Some might perhaps pass it over as a piece of obsolete anthropomorphism. So will not we. To us, many a sentence in the grand old volume, which at first sight seemed uncouth and almost repellent in its archaism, has on further study yielded up treasures of delight with which we would not willingly part. Perhaps it may be so here.
Note—The verb "I said," in Deuteronomy 32:26, is rendered by Keil, "I should say." This shows the sense more clearly, "I should say, I will blow them away, I will blot out the remembrance of them among men; if I did not fear wrath upon the enemy [i.e. "displeasure on the part of God at the arrogant boasting of the enemy, which was opposed to the glory of God" (Vitringa, quoted by Keil, in loc.)] that their enemies might mistake it, that they might say, Our hand was high, and Jehovah has not done all rids. For," etc. If we analyze these words, we shall find that they are separable into six main thoughts, expressed or implied.
1. That Israel was a people void of understanding.
2. That they consequently tried the patience of God, as falling very far below his ideal and their duty and honor.
3. That it would have been no great loss to the world if they should therefore be blotted out of being, and should actually drop out of the remembrance of the nations.
4. That if this extreme punishment should be meted out, then the adversary would glory over them and against them, and say that Israel's God either could not or would not guard the people whom he chose: that their enemies were mightier than their Redeemer.
5. That such a result would veil the glory of Jehovah, and make men uncertain whether God had a special people in the world or no.
6. That consequently, for his own sake, God would punish, but in measure; he would scourge, but not destroy. Hence there stands forth this great and glorious truth, God will so govern and discipline his people as to reveal his own glory in them and by them. This is the thought we now propose to develop in a series of considerations arranged according to the structure of the text.
I. GOD HAS AN ISRAEL NOW. (Ephesians 2:1-22.; Hebrews 12:18-28.) The redemption from Egypt, the march through the wilderness, the formation of a commonwealth, the inheritance of Canaan, are all at once symbolic and typical of a greater deliverance, a nobler commonwealth, a spiritual pilgrimage, a heavenly home.
II. During the march of the Church of God through the wilderness of this world, GOD'S PEOPLE OFTEN FALL VERY FAR BELOW THE IDEAL SET BEFORE THEM. They try the patience of God, and excite the wonder, the laughter, and the ridicule of man. Think of what has been done in the name of religion! Think of the sharp controversies, the angry words, and the prolonged strife of Christendom! Think of the number of inconsistent professors, who cause our enemies to laugh among themselves! etc.
III. SO GRIEVOUS HAVE BEEN THE STAINS AND BLOTS THUS BROUGHT ON THE CHRISTIAN NAME, THAT MEN HAVE BEEN TEMPTED EVEN TO THINK THAT GOD'S CHURCH WAS AN INCUBUS IN THE WORLD; yea, that it might, with advantage to mankind, have ceased to exist. For certain it is that the great God could, even if his Church should become extinct, create a purer and nobler people in their stead, who would honor him and bless the world!
IV. MANY OF THE ADVERSARIES ARE WISHING FOR AND SEEKING TO BRING ABOUT THE CHURCH'S EXTINCTION. They would destroy the fellowship by sapping the life thereof. They would sap the life by undermining the faith. And never more eagerly than now—they are at work to educate men into the belief that God never had a people, that the people never had a God, and that all the faith they have been cherishing for ages has been based on a delusion and a lie!
V. IF SUCH A RESULT WERE TO ACCRUE, HOW WOULD THE ENEMY GLORY! They would say, "Our hand is high, and the Lord hath not done all this." If only the Church should be driven from her moorings, if her anchor of hope should become unusable, and she should be difted out to a wild, pathless, shoreless sea,—what glorying there would be in the enemy's camp! "Ha, ha! so we would have it!" "How would the powers of darkness boast if but one praying soul were lost!"
VI. SUCH A POSSIBILITY IS GUARDED AGAINST IN THE DIVINE COUNSELS. It is just such a provision that is indicated in the text. God will not let the "adversaries behave themselves strangely" in this way. They will never have the chance! The Church is built on a rock, from which it can never be dislodged. The day will never come when it will cease to exist; And ever will God remember the word on which he has caused us to hope!
VII. GOD GUARDS AGAINST ANY SUCH POSSIBILITY, BY DOING WHAT HE DOES FOR HIS OWN SAKE. The revelation of his own honor and glory in the eyes of men is too precious in his eye for him to let things so move on that all trace thereof is lost to his own people (cf. Isaiah 43:1-28 :45; Ezekiel 36:21, Ezekiel 36:22, Ezekiel 36:32; Psalms 106:7, Psalms 106:8; Ezekiel 20:9, Ezekiel 20:14, Ezekiel 20:22). See too what argument Daniel uses in prayer (Daniel 9:19). David also (Psalms 25:11).
For the sake of his own honor, God will purify his Church from all corruption by the spirit of judgment, and by the spirit of burning; and while thus jealous for his people's purity, he will as jealously watch over them, so that "upon all the glory there shall be a defense" (Isaiah 4:2-6; cf. 1 Corinthians 11:32; 1 Peter 4:17).
IN CONCLUSION.
1. Let the righteous rejoice, yea, let them exceedingly rejoice. God's supreme aim is that his glory shall he revealed. The bringing of it forth to clear light is the aim and tendency of events, without let or pause.
2. Let all men clearly distinguish between the two providential processes which are ever, ever in process of fulfillment. One, the purification of the Church. The other, the condemnation and confusion of the world.
3. Let the wicked tremble. Or if they are too benumbed to tremble, let them at least cease to make merry over the corruptions of the Church. They may laugh now. They will not laugh always. The severing processes of God's judgment are going on now, and they will issue in "everlasting contempt" to the ungodly, and in the redemption of Israel from all his iniquities!