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Deu_18:1-8
After the ruling powers, the judges and the king, come the priests and the Levites. In regard to them Moses repeats here the law as before laid down (cf. Num_18:20, Num_18:23, Num_18:24).
Deu_18:1
The priests the Levites, the whole tribe of Levi; i.e. the whole tribe of Levi, including both the priests and the general body of the Levites. They shall eat the offerings of the Lord made by fire. "The offerings of the Lord made by fire" (literally, the fires or firings of Jehovah), here referred to, were the meal offering, the sin offering, and the trespass effusing (cf. Num_18:9). And his inheritance; i.e. of Jehovah, what was appropriated to him, and from him to the tribe of Levi, such as tithes, firstlings, and firstfruits.
Deu_18:2, Deu_18:3
As he hath said unto them (cf. Num_18:20). The shoulder, and the two cheeks, and the maw; i.e. the front leg, the two jaw-bones, and the rough stomach of ruminants, in which the digestion is completed. These were regarded as the choice parts of the animal, and were to be given to the priests in addition to the wave breast and heave leg of the peace offerings (Le 7:32, etc.; Num_18:11), which belonged to the firings of Jehovah, mentioned in Deu_18:1. To these the priest had a rightful claim; they were his due ( îÄùÀÑôÇè , mishpat, right). "This right was probably accorded to the priests as a compensation for the falling off which would take place in their incomes in consequence of the repeal of the law that every animal was to be slaughtered at the sanctuary as a sacrifice (Lev_17:1-16; vide Deu_12:15. sqq.)"(Keil). According to Josephus ('Antiq ,' 4.4, 4), Philo, the Talmud, etc; this injunction relates to the slaying of animals at home for private use, and not such as were killed for sacrifice. But the use here of the sacrificial phraseology, who offer a sacrifice ( æÉáÀçÅé äÇæÆÌáÇç , who slay victims for sacrifice—a phrase nowhere found except in connection with sacrificial rites) is adverse to this; and besides, how could such an enactment be carried out? How could people, residing at a distance, convey to the priests the portions due to them every time they slaughtered an animal for domestic use? At the same time, the sacrifices here referred to do not seem to be included in the offerings by fire above mentioned; and these gifts to the priest seem to have been something over and above his ordinary dues. There is probability, therefore, in the suggestion that "the reference is to the slaughtering of oxen, sheep, or goats, which were not intended for shelamim in the more limited sense, i.e. for one of the three species of peace offerings (Le Deu_7:15, Deu_7:16), but for festal meals in the broader sense, which were held in connection with the sacrificial meals prepared from the shelamim" (Keil).
Deu_18:4
In addition to the firstfruits already prescribed by the Law to be given to the priests (Num_18:12, Num_18:13), Moses here enacts that the first fleece of the sheep shall be given. All these, though legally prescribed, were free gifts on the part of the people; the neglect of the prescription incurred only moral blame, not judicial penalty.
Deu_18:5
The reason assigned for the enactment is that God had chosen the priest to stand and minister in the Name of Jehovah, i.e. not only by his appointment and authority, but with full power to act as mediator between the people and God. Him and his sons forever; referring to the establishment of the priesthood in the family of Aaron.
Deu_18:6-8
Only a portion of the Levites were engaged in the service of the sanctuary; the rest lived in their towns throughout the country. It might happen, however, that a Levite, moved by pious feeling, would come to the place of the sanctuary to worship there; and it is prescribed that such a one should fare as his brethren the Levites engaged in the service of the sanctuary fared; he should minister along with them, and share with them in the gifts of the worshippers; and this in addition to any private means he might have from the sale of his patrimony. Where he sojourned. The Levite, though not homeless, was regarded as only a sojourner in the land, inasmuch as the tribe had no inheritance ( ðÇçÂìÈç ) there. They shall have like portions to eat; literally, they shall eat portion as portion, i.e. share and share alike. That which cometh of the sale of his patrimony; literally, his price upon [the house] of [his] fathers, i.e. the produce of the sale effected on the house he inherited from his ancestry (cf. Le 25:33).
Deu_18:9-22
Moses was not only the leader and ruler of the people, he was also the medium through which God communicated with the people, gave them his laws, and conveyed to them his word and will. In this respect his place could be supplied neither by priest nor by king. In the prospect of his demise, therefore, there required to be instituted another office, that of a prophet, one who should be between God and the people, as the channel through which Divine communications might pass to them. This office Moses here announces that God would establish among them when they had entered the Promised Land.
Deu_18:9
The abominations of these nations; i.e. certain forms of superstitious usage by which the heathen sought to procure the favor of their deities, to obtain from them direction and counsel, and to penetrate into the hidden future of events. Moses charges the people to avoid all such usages, and not even to learn to do after such abominations (cf. Le Deu_18:21; Num_23:23; Le 19:26, 31).
Deu_18:10, Deu_18:11
Maketh his son or daughter to pass through the fire (see note on Deu_12:31). That useth divination (cf. Eze_21:21, where the different methods of divination are enumerated). An observer of times. This is according to the Targum, observans horns; the LXX. have κληδονιζόμενος , "one who augurs what is to happen;" Vulgate, qui observat somnia atque auguria. The word ( îÀòåÉðÅï ) is part of a verb which signifies to cover, to use covert arts, to practice sorcery; though some derive it from the noun òÈðÇï , a thick cloud, and explain it as "interpreter of clouds;" while others trace it to òÇéÄï , the eye, and explain it as "one who cheats by optical fascinations" (so the Syriac, fascinans oculis), or one who divines by inspection—an augur." An enchanter; one who practices magic, or divines by signs (cf. Gen_44:5; Num_24:1). It is sometimes said that the verb of which this word is a part ( ðÄçÅùÑ ) is a denominative from ðÈçÈùÑ , a serpent; whence it is inferred that the species of divination indicated by this word is ophiomancy, or divination by serpents, but this is not generally accepted by scholars. A witch ( îÄëÇùÅÑó ; LXX; φαρμακός : Vulgate, maleficus); probably one who pretended to cure diseases, or procure some desired result, by means of nostrums and philtres. In the enumeration of the wise men of Babylon (Dan_2:2), the Mecashephim have a place beside the Hartummim, and in Gen_41:8 and Exo_7:11, they are joined with the Hachamim or Magi of Egypt; and this favors the conclusion that their sorcery had a quasi-scientific basis. The English word "witch" is now restricted to the female practicer of unlawful arts; formerly it was applied to males as well, if not chiefly. A charmer ( çÉáÅø äÈáÆø ); a dealer in spells, one who by means of spells or charms pretends to achieve some desired result. The verb here used primarily means to bind, and the species of magic indicated is probably that practiced by binding certain knots, whereby it was supposed that the curse or blessing, as the case might he, was bound on its object; this was accompanied apparently with incantation (Psa_58:5). Comp. English spell-bound, and the phrase, "to rivet charms" (Jonson, 'Sad Shepherd,' 2.2). A species of incantation known to the Romans consisted in tying knots with threads of different colors, three in number, which were supposed to become a bond to secure an object (cf. Virg; 'Eclog.' 8.76, 77). A consulter with familiar spirits. This phrase conveys something different from what is expressed, in the Hebrew. ùÉÒàÅì àåÉá is one who asks or inquires of an Ob, that is, a Python, or divining spirit. This spirit was supposed to be in the person of the conjurer, and to be able to reveal to him what was secret or hidden in the future (Le 20:27; 1Sa_28:7, 1Sa_28:8; Act_16:16). The notion of "a familiar spirit," i.e. a spirit not dwelling in the person, but with which he is intimate—generally the spirit of one who formerly lived on earth—is a modern notion not known to Scripture. The persons here referred to were probably ventriloquists (LXX; ἐγγαστρίμυθοι ), and used their faculty in this respect for purposes of magic, pretending that they had within them a spirit which they could consult, and by which they could predict what would happen or reveal what was hid. Wizard. The English word "wizard" did not originally convey the idea of anything evil in the person of whom it was used; Milton applies it to the Magi who came to worship at Bethlehem ('Ode on the Nativity,' 4.); it meant merely "the wise one," or "the knowing one;" and thus is an exact equivalent for the Hebrew word here used ( éÀãòÉðÄé , knowing, wise, from éÈãÇò , to know). A necromancer; one who professed to call up the dead, and from them to learn the secrets of futurity (of. 1Sa_28:7). (See on all these names the learned and copious dissertation of Dr. Holmes, art. 'Divination,' in Kitto's 'Bibl. Cyclop.,' 3rd. edit; 1.682.)
Deu_18:12
All who practiced such arts were an abomination unto the Lord, and his people are forbidden to have anything to do with them. They are connected here with the Moloch-worship, because of the intimate relation between idolatry and the use of magical arts; and Moloch-worship is specially mentioned, probably because it was the form of idolatry with which the Israelites were most likely to come in contact, both where they then were and also in Canaan; not, as Keil suggests, because that form "was more intimately connected with soothsaying and magic than any other description of idolatry"—an assertion for which there is no evidence.
Deu_18:13
Thou shalt be perfect with the Lord thy God. The word translated "per-feet" properly means entire, whole, answering to the Latin integer; it is used only in a moral sense, and is best rendered by "upright;" the Israelites were to be upright and sincere with, i.e. in relation with, Jehovah their God.
Deu_18:14
Though the heathen whose land they were to possess sought to diviners and enchanters, Israel was not to do so; as for them (the àÇúÈÌä at the beginning of the clause is an emphatic nominative), Jehovah their God had not suffered ( ðÈúÇï , given, granted, allowed) them to do such things.
Deu_18:15-22
There should be no need for Israel to turn to heathen soothsayers, or diviners, or such like, because from amongst themselves, of their own brethren, would God raise up prophets like unto Moses, who, as occasion required, would reveal to them what God willed them to know.
Deu_18:15
A Prophet. The Hebrew word so rendered ( ðÈáÄéà ) is a derivative from a verb ( ðÈáÈà ), which signifies to tell, to announce; hence the primary concept of the word is that of announcer, or forth-speaker; and to this the word "prophet" (Greek προφήτης from πρόφημι , I speak before or in place of) closely corresponds; the prophet is one who speaks in the place of God, who conveys God's word to men, who is an interpreter of God to men. (As illustrative of the meaning of the word, cf. Exo_7:1; Exo_4:16.) Hence Abraham is called a prophet (Gen_20:7), and the term is applied to the patriarchs generally (Psa_105:15); God conveyed his mind to them, and they spoke it forth to others (cf. Amo_3:7). Like unto me. When the people heard the voice of God speaking to them at Sinai, and from the midst of the fire uttering to them the Ten Words, they were struck with terror, and besought that they might not again hear that awful voice, but that Moses might act as mediator between God and them—might hear what God should say, and speak it unto them (Deu_5:22-27). Moses thus became God's prophet to the people; and of this he reminds them here, as well as of the circumstances amid which he entered specially on this office (cf. Deu_18:16, Deu_18:17). The phrase, "like unto me," does not necessarily imply that the prophet who was to come after Moses was to be in every respect the same as he; all that is indicated is that he would act as Moses had acted as a mediator between God and the people in the way of conveying his will to them.
Deu_18:16
In the day of the assembly (cf. Deu_9:14; Deu_10:4).
Deu_18:18
And will put my words in his mouth; will so reveal to him my mind, and so inspire him to utter it, that the words he speaks shall be really my words. The question has been raised whether, by the Prophet like unto Moses, hero promised to the people of Israel, is to be understood some eminent individual, or whether this refers to the prophetic διαδοχὴ , or succession, that was to continue under the theocracy. For the latter the context strongly speaks, for
(1) the contrast between what God here forbids the Israelites to do, viz. to resort to diviners and soothsayers, and the provision he would make for them so as to render this needless, point to a succession of prophets rather than to one individual;
(2) the reference in what follows to the discrimination of false prophets from true prophets, shows that a multiplicity and a succession of prophets was in the view of the speaker, not a single individual; and
(3) as a succession of priests, of judges, and of kings was contemplated in this part of the Mosaic legislation, the presumption is that a succession also of prophets was contemplated. At the same time, the use of the singular here is remarkable, for nowhere else is the singular, nabhi, employed to designate more than one individual; and this suggests that the reference here may be to some individual in whom not only was the succession to culminate as in its crown and eminence, but whose spirit was to pervade the whole succession,—that each member of it should exercise his functions only as that Spirit which was in them did signify (1Pe_1:11). It is possible also, as Oryon Gerlach has suggested, that "Prophet" here may be used as "seed" is in Gen_3:15, and that this is a prediction of Christ as the True Prophet, just as the assurance to Eve was a prediction of the Messiah, who, as the Head and Crown of the" godly seed," should end the conflict with the serpent and his seed by a crushing victory. It is to be considered also that, whilst the words "like unto me" do not necessarily imply a resemblance in all respects between Moses and the Prophet here promised, and whilst they may be well applied to One superior in many respects to Moses, it would be taking them at much below their real worth were we to understand them of one greatly inferior to Moses, as all the prophets who succeeded him in Israel were until the Chief came (Deu_34:10; Heb_3:1-6). Finally, there can be no doubt that the Jews expected that the Messiah would appear as the Prophet by pre-eminence, and that they founded that expectation on the promise here recorded (cf. Joh_1:21; Joh_6:14; AcAct_3:22-26; Act_7:37). It may be added that our Lord seems to apply this to himself, when he says to the Jews, "There is one that accuseth you, even Moses, in whom ye trust. For had ye believed Moses, ye would have believed me: for he wrote of me" (Joh_5:45, Joh_5:46; cf. also Joh_11:48-50). How early and how widespread was the expectation that the Messiah would come as a prophet, may be inferred from the existence of this among the Samaritans (Joh_4:25). It is to be concluded, then, that this promise has reference ultimately to the Messiah, the Great Revealer of God, between whom and Moses there should be a long succession of prophets, so that there should always be a medium of Divine communication between Jehovah and his people.
Deu_18:19-22
To the Prophet who should thus speak to the people all that God should command him, they were to pay the utmost deference, and to his words they were to render implicit obedience.
Deu_18:19
I will require it of him; I will judge him and punish his disobedience (cf. Gen_42:22; 2Sa_4:11; Psa_10:13, etc.).
Deu_18:20
If, however, a prophet should presume to speak in the Name of the Lord what the Lord had not commanded him to speak, or if he should speak in the name of other gods, not only was no regard to be paid to his words, but he was himself to be treated as a blasphemer, and to be put to death.
Deu_18:21, Deu_18:22
The test by which it was to be discovered which was the true prophet and which the false, was the fulfillment or non-fulfillment of his prediction. The reference here is to the prediction of proximate events—events that were to happen within a limited period, but which were not such as one not divinely instructed could foresee. When such came to pass, the pretensions of the prophet were thereby substantiated, and his authority established (cf. 1Sa_3:19; Joh_2:18, etc.). This was a more certain test than such as was offered by signs and wonders (Deu_13:2, etc.).
I. A GODLY, ABLE MINISTRY IS THE WANT OF THE PEOPLE. True, there are now no sacrifices to be offered, nor is there any complicated ritual of service to be performed; but there is a mighty work to be done in heralding the gospel "to every creature," and in "building up the body of Christ." And so long as sin and ignorance prevail, so long will the people need those who will lead the way in seeking their expulsion and extinction. For this end our Lord has instituted a New Testament ministry. The work now to be fulfilled is that of teaching and preaching Jesus Christ (Eph_4:1-16; 1Co_9:1-27.). "Faithful men, able to teach," are to be appointed. These are the qualifications. The Church needs no priesthood in it. It is itself the priesthood for the world. Ministers do not come now in a family, a tribe, or line. The figment of apostolical succession is "less than nothing, and vanity." It is not by the law of "a carnal commandment" that any ministry is valid now. But wherever God's Spirit fills a man with holy yearning for this work, where the needful gifts are imparted, where God's providence leads and clears the way, and the divinely inspired voice of a free Christian people says to him, "Come and be our teacher and guide in the ways of the Lord," there are calls to a ministry such as cannot be mistaken, and such as ought not to be ignored. And when, on such a ministry, the seals of Divine approval are set, when the minister can see the law of Christ which is promulgated by his lips, reproduced in men's hearts and lives, when he can see many a wanderer reclaimed through his pleading and prayers,—then can his ministry show a like validity even with that of Paul, for he, like him, can point to one and another and say, "If I be not an apostle unto others, yet doubtless I am to you, for the seal of mine apostleship are ye in the Lord."
II. THE MINISTRY OF THE WORD DEMANDS THE DEVOTION OF THE ENTIRE LIFE. We by no means intend here that none should teach or preach but those who can give their whole time thereto. But that, as a part of the application of the "division of labor" in the Church, the demands on those who make the ministry of the Word their care are such, that only the entire consecration of their life to it will enable them fittingly to meet them. To take the oversight of the flock of God: to give unto each one their portion of meat in due season: to visit the fatherless and widow, the poor and the sick: to observe the signs of the times: to know what Israel ought to do, and to direct them in doing it: to keep abreast of the thinking of the day, whether helpful or adverse: and so to declare the whole counsel of God, as by manifestation of the truth to commend himself to every conscience:—all these things go to make up a work so varied, so momentous, so exhausting, that nothing less than "giving himself wholly" to it can enable any man even approximately to discharge it.
III. THIS BEING THE CASE, IT IS IMPERATIVE THAT THE MINISTER SHOULD NOT BE ENTANGLED IN IMPEDING CARES. The Levites were not to have great estates that might draw off their interest from the duties of their office, nor were they to be left at an uncertainty respecting the supply of their temporal need. Even so now. It will greatly fetter and hamper a minister if he is entangled with the affairs of his life, whether by having so much on his hands that his time is absorbed in secular, which ought to be devoted to sacred, things; or by having so little on which he can rely, that the anxiety about feeding the people with living bread, is diverted from its proper channel, by anxiety about having the "bread that perisheth" for himself and his.
IV. CONSEQUENTLY IT IS AN ORDINANCE OF GOD THAT THE MINISTRY, WHICH IS FOR THE PEOPLE, SHOULD BE THE CARE OF THE PEOPLE. This may be set on several grounds.
1. It is manifestly right. If a man gives up all ways of securing temporal comforts for the sake of serving the people, they are bound to secure him the temporal comforts in some other way.
2. The Apostle Paul distinctly lays it down as an appointment by the Lord Jesus (1Co_9:14). (Paul waived this. right, rather than hinder the gospel by pressing it, as is now done under like circumstances; but it was a right, nevertheless, and a Divine appointment.)
3. Wherever a people cause a minister to be embarrassed in temporalities, they will suffer for it. The minister's work, teaching, and preaching will all bear the traces of such embarrassment, and will be the weaker for it.
4. This Divine ordinance helps to promote the mutual care of minister and people for each other. They reap his spiritual things; he reaps their carnal things.
5. There is also thus a high and holy spiritual education of the people, in calling out their own kindly and just activities to uphold that ministry by which they themselves are upheld. The ministry is not to be found for them, but to be maintained by them. Thus there is seen to be a guard against abuse of position on either side.
V. ISRAEL WAS TO GUARD ITS OWN PRIESTHOOD AS BEING ITSELF A PRIESTHOOD FOR THE WORLD. So Churches are to guard the honor of their own ministry, because they have a ministry for the world. It is not for the ministers' own sakes that they are to be thus cared for, but on account of the high and holy cause which they represent, and which they seek, however imperfectly, to maintain. They are to be esteemed very highly in love for their work's sake; for the work which they fulfill is that which is purifying and saving the world. It is, in fact, by thus supporting a ministry that the Church is fulfilling its commission, "to preach the gospel to every creature." Of course, it follows from all this, that a ministry can claim such and such support, only so far as it is carrying out the Divine intent, or seeking in all fidelity to do so. It is not that God has put clergy as a kind of official police over the people; but that those who love righteousness are to show it by upholding the preaching of righteousness, and that those who love their Savior's Name are to sustain the heralds of that Name, both at home and abroad.
Deu_18:9-14
(1) the ascertainment of destiny; and
(2) a peep into the invisible realm of the departed.
And not only so; but the methods of a modern so-called" spiritualism" are so nearly analogous to those of ancient times, that it is as needful for the preacher now to warn the people against them, as it was for Moses to warn the Hebrews. Even among them, the roothold of this superstition was so strong, that Isaiah had to caution the men of his time against it, and to remind them of the more excellent way (see Is8:19, 20). But it is very remarkable that neither Moses nor Isaiah closes up the matter at once by saying, "You may as well give up all that, for you cannot possibly hold any communication with the departed." Neither of them suggests that the invisible world is absolutely closed against all possible access. Various reasons for this may be surmised. It may be that the question of the abstract possibility or otherwise of communications with the departed, formed no part of God's revelation to Moses; or that God has not seen fit at any time to inform us thereon, deeming an education on the moral bearings of the question, of far greater moment than intelligence on its physical or metaphysical aspects. Any way, certain it is, that we are not called on to ask, Can we converse with the dead? But we are rather forbidden to attempt it. Five reasons are suggested as we compare and unite the teachings of Isaiah and Moses.
I. IT IS UNREASONABLE. "Should not a people seek unto their God?" If they wish to commune with spirit, there is one Great Infinite Spirit with whom they can hold fellowship, who has said, "Call on me in the day of trouble." From him we may get at any time all needful light on the daily path, and all needful intercourse with the spiritual world. We may hear a voice behind us, saying, "This is the way, walk ye in it." And if we may consult the Great Supreme, why leave the highest authority, for the sake of consulting any others?
II. IT IS UNNECESSARY. For what is that we really need? Light for the future, but not light on it; and light concerning the invisible world, but not light into it. And these are given to us in the revelation of the Divine Word (see next Homily). The connection between this paragraph and the next should not be lost sight of. Moses says, "The Lord thy God will raise up unto thee a Prophet," etc. (verse 15), i.e. not only one Prophet in the fullness of time, but also from time to time as may be needed, prophet after prophet shall be sent you to direct you in the truth, so that you will have no excuse whatever for seeking light elsewhere, or in any forbidden ways. If that was true of Israel, how far more is it true of us! What a fullness of light and truth have we in Christ! And now that we have an unction from the Holy One to teach us the deep things of God, it is a wildly foolish and needless step to go knocking at the gates of the invisible world!
III. IT IS USELESS. It might very fairly be asked, "If you get an answer, how are you to verify its worth?" But Isaiah practically impales the "spiritualists" on the horns of a dilemma. "To the Law and to the testimony: if they speak not according to this word, it is because there is no light in them;" i.e. supposing you consult the dead, and get an answer from them, that answer will either accord with "the Law and the testimony," or it will not. If it does, you are no better off than you were before, for you had it in the Book before you inquired. If it does not, still you are no better off, for "it is because there is no light in them," and if they have no light, they certainly cannot give any to you! So that either way the inquiry after the dead is utterly useless. And besides, who ever heard of anything alleged to be communicated by "the spirits" which contained aught that was not previously known? We have an infinitely more sure "word of prophecy," and we shall be guilty of the veriest folly if we forsake it for the random guessings of "spiritualism." Hence—
IV. IT IS SINFUL. The preacher may press this on the following grounds.
1. It is a wayward effort to force an opening into a region which God as yet sees fit to conceal from view.
2. It comes of a wish to get light on future issues rather than on present duty. Duty is ours, events are God's.
3. It involves the neglect of a rule which God has given, and a search after one which he has not.
4. It is a waste of time.
5. It puts a prying curiosity in the place of a lowly, loyal obedience.
6. It springs out of a guilty unbelief or from dissatisfaction with the ways of God. Why, even among the heathen who knew not God, it was regarded by him as an "abomination;" how much more must he so regard it among a people to whom he has revealed himself in deepest, tenderest love? Have men not yet learnt that it is mercy which hides the future, and shrouds in veil the realm of the dead? Who of us could bear to have either curtain drawn aside? Oh! it is no wonder that this spirit of false inquiry should be forbidden by God. We should frown on it in others, sternly and constantly, and it should not be so much as named among us as becometh saints.
V. THERE IS ANOTHER AND A BETTER WAY OF GETTING ALL THE LIGHT WE NEED. "The Law and the testimony." Here are the words of God which are to direct us. Here we may "inquire of God," and to the lowly, childlike heart the Book will be full of divinest, holiest teaching. It will give us light on the daily path, and guide us to a course which has "promise of the life that now is, and of that which is to come." It abounds with promises that will cheer life's gloom, and chase away the darkness even from the grave. It opens up immortality and life. By its light we know that our departed ones in Christ, though absent from the body, are present with the Lord. Cheered by its words of hope, we can sing, "Thou shalt guide me with thy counsel, and afterwards receive me to glory!" We are not treading uncertainly. We walk not at random. We are not helplessly drifting down a current. We are "firm on the rock." We are surrounded with light from him who is "the Light of the world;" and with all this, cannot we wait a while, and let him who is redeeming us reveal the mysteries of the spirit world to us in his own good time rather than our own? Hush! these longings to know beforehand. Let us keep to the written Word. It tells us quite as much as we can bear to know while in these tabernacles of clay. Be it ours to study the Book of God: to take it not only as a guide, but as the guide; not simply as the only guide, but as the all-sufficient one, "until the day break, and the shadows flee away."
Deu_18:15-22
I. UNLESS A DIVINE REVELATION WERE ATTEMPERED TO OUR WEAKNESS, WE COULD NOT BEAR IT. The cry of Israel at Sinai, "Let not God speak with us, lest we die," is a "touch of nature." No man could bear the full blaze of God's glory. Unless there were a "hiding of God's power," we should be crushed by the revelation of it. We could no more endure the full disclosure of the Divine than our eyes could bear to gaze on the splendors of a noonday sun. Hence God, "who knows our frame," and who, therefore, knows what we can bear, meets our weakness by his tender mercy.
II. IN ORDER THAT THE REVELATION MAY BE SUCH AS WE CAN RECEIVE, GOD HAS SPOKEN TO MEN THROUGH MAN. AS Sinai's terror, with the voice of Jehovah, was too much for Israel, Moses says, "The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me." Each of these phrases is emphatic, and is intended as the antithesis to the notion of overwhelming force. The meaning of Moses is twofold.
1. There shall be from time to time a prophet sent to you, through whom you may hear the voice of God.
2. There shall be hereafter a great Prophet, who shall be to you as the living Voice of God; but he shall be also "of your brethren, like unto me." We know how true both are. There was from time to time a line of prophets who spake for God. There has come to earth a Prophet greater than all beside. They always pointed onward to another; he, never, save as a heavenly gift from him was by him held in reserve, even the gift of the Holy Ghost. Thus God has come into communion with our race, to reveal his mind and will.
III. NEW MESSAGES, COMING IN A WAY SO SUITED TO US, FROM SO CONDESCENDING A GOD, BRING THEIR OWN AUTHORITY WITH THEM. (Deu_18:19.) The message is not to be set at naught because the voice which speaks it is but human. If a prophet speaks only what the Lord hath spoken, though he may be a weak and frail instrument, though the burden of his message may be almost more than he can bear, yet, being borne along by the Holy Ghost to utter such words, they come with Divine authority. "The treasure is put into earthen vessels;" but though the vessel is earthy, the treasure is Divine.
IV. THIS AUTHORITY REACHES ITS CLIMAX IN THE MINISTRY OF THE LORD JESUS CHRIST. Such, surely, is the import of the scene known as "the Transfiguration" (Mat_17:1-27.). Moses and Elias are there—the representatives of the Law and the prophets. They speak of the decease which Christ should accomplish at Jerusalem. Presently they vanish from the spot, and no one is left with the disciples save "Jesus only." Then a voice out of the cloud said, "Hear him." In Act_3:20-26, we have the Apostle Peter's application of the very passage before us to the Lord Jesus Christ as the Prophet to whom all the rest did point. (See also HebAct_1:1 -31; and for New Testament teaching as to the authority of Christ, and the importance of hearing and obeying him, see Heb_2:1-18; Heb_9:1-28; Heb_10:1-39.) So full is the revelation of God by Christ, that it is not only, revelation through him, but in him (Joh_1:1-18).
From these four principles involved in the paragraph, there are four inferences which may be safely and profitably drawn.
1. If the voice of God speaks to us suitably and. adequately through the medium of human voices, then it is utterly needless for us to seek information and light by any forced attempts at gaining messages from the invisible world (see preceding Homily).
2. We are here furnished with a test as to what is truly a Divine message or no. There is, in fact, a twofold test. It is partly moral and partly physical.
(1) Partly moral (Act_3:22, "When," etc.). It is as if Moses said, "You only require a guide in case a 'prophet speaketh in the Name of the Lord,' for if he does not, you know what to do (cf. Deu_13:1-18.). If he speaks in the name of other gods, you must reject him at once." Note: Any supposed message from God which violates the dictates of enlightened reason and conscience, must be set aside.
(2) Partly physical. If a prophet speaks in the Name of the Lord, they are then to watch and see if the thing comes to pass; and if not, then they may be sure that the prophet is a mere pretender; "he hath spoken presumptuously."
3. Here is an antidote to fear. "Thou shalt not be afraid of him." What is the connection between this and the preceding? Is it not this? Suppose that the "prophet" declares that this or that is about to happen, do not give way to excitement and alarm. Follow the voice of God, of which you are sure, and obey that, and come what will, all is well with you. You can afford to do this; "Study to be quiet, and to do your own business," and whether what the prophet declares come to pass or no, you are sure to be safe, if you have maintained unswerving loyalty to God. Nothing can harm you. So with us under the New Testament dispensation. Many affix dates to this or that. We heed them not. We have but to "wait for the Son of God from heaven."
4. The reception of the Divine message is a part of that obedience which every man owes to high Heaven. Its acceptance is not merely the adoption of a number of opinions. Oh no! Opinions are one thing, convictions are another. A man "holds" opinions, but convictions "hold" a man. His conscience is held fast in their grip. Even so it is with those who receive the words of the living God as their guide through life to immortality. Their whole being is held firmly in their strong yet loving and tender hold. A skeptic once said to the writer, "I tell you candidly, that if I wanted to point out the best specimens of humanity, I should point to some of your way of thinking." So he put it, "of your way of thinking." How little does the outsider or unbeliever dream of the hold the Father's words have on-us! Our whole being takes shape and outlook from them. Our fealty to him whom we know and love supremely, makes "the law of his mouth to be better to us than thousands of gold and silver."
I. THOSE WHO TRUST GOD SHALL NEVER BE DISAPPOINTED IN THEIR ALLOTTED PORTION. For as a matter of fact, "the shoulder, the two cheeks, and the maw" were deemed dainty portions of the animal. The best portions ascended to God in the altar fire, and then the second best were assigned to the priests and Levites, while the offerer was content with what was left. God and his ministers were regarded as the guests of the Jewish worshippers, and, as the guests enjoy the best which we can offer in the exercise of our hospitality, the support of the priests and Levites was amply secured. These dues of the priests and Levites seem to have been regularly paid while the people remained true to God; of course, their support would suffer in sinful and idolatrous times, yet, even when they suffered with the neglect of God's altar, it was suffering with God.
And as a rule those who trust God are not disappointed with his provision. Even when it is limited in amount, he is sure to give sublime compensations. Though ministerial support is not what it ought to be, there is no class of men who enjoy life so much as God's servants.
II. THOSE WHO ARE THE LORD'S CHOSEN SERVANTS ARE CALLED PRE-EMINENTLY TO THE LIFE OF TRUST. There is a great temptation to encircle ourselves with so much worldly possession as that trust in God will be difficult and seem superfluous. In other words, there is an effort to be able to live by sight rather than by faith. But the Master whom we serve is realized by faith, and his kingdom must be propagated by faith. Hence he so arranges the lot of his servants that a loud call for faith is always ringing in their ears, and they should never neglect that call. The priests and Levites were at liberty to purchase land and leave it to their children, and doubtless many of them so far "made assurance doubly sure, and took a bond of fate." Yet the life of faith, the dependence upon God's altar, was better and wholesomer than the life of sight.
III. THE PEOPLE HAD NO RIGHT TO WITHHOLD THE PRIESTS AND LEVITES DUE BECAUSE OF ANY PRIVATE PATRIMONY INDIVIDUALS MIGHT POSSESS. A good deal of deficient ministerial support is due to the people very unfairly discounting private incomes and often exaggerating them, so as to save themselves. Ministers may inherit means through the kindly consideration of parents and friends; but this is no reason why people should hold their hand in the matter of ministerial support. The Lord specially provided that the Levite (Deu_18:8) should have like portions to eat beside that which cometh of the sale of his patrimony. The truth is that private means invariably go to make a public ministry more effective, if the ministry is true at all. They are not selfishly utilized, but used as a matter of' stewardship. In such circumstances, instead of being a hindrance to liberality, these private possessions should be a stimulus, as they are so much more in the line of things devoted to the Lord.
IV. DUE RESPECT SHOULD BE SHOWN TO A DEVOTED SPIRIT. The case of the Levite here referred to corresponds to a minister who has responded to a Divine call, against what one might call the dictates of worldly prudence. He has followed the inward impulse (Deu_18:6), and come to aid the priests at the central altar from his snug patrimony at home. Such devotion is to be considered and rewarded. The Levite, who was so interested as to relinquish his country life and patrimony, deserved the payment of the dues at the altar. So with the generous devotion of the ministers of God. When men relinquish good worldly prospects for the Church, their doing so should be considered.—R.M.E.
Deu_18:9-14
I. OUR IDEAS OF REVELATION SHOULD BE WORTHY OF GOD. We have no right to expect God to degrade himself in the methods of revelation. Our own instincts should lead us to abhor such processes as have been adopted to secure the secrets of the Most High. All the mean and abominable ways which are here enumerated ought to have been renounced by thinking men instead of adopted. They are all unworthy channels for God's messages. Astrology, enchantment, necromancy,—all are miserable makeshifts for a decent mode of revelation.
God has in "diverse manners" certainly made known his will to men (Heb_1:1). He has used dreams (Gen_37:8; Job_33:15), revealing to the soul, whose avenues of sensation are temporarily closed, the information it needed. The dream was the condition of the communication (Gen_28:12-22). God spoke when he had got man's ear shut to other things. And we can see this to be a most worthy way! Then by angelic visits he oftentimes revealed his will, instances of which are many in the Bible. This also was worthy. Last of all, by inspiring men, that is, through human nature, which is also eminently worthy of God. But the divination process is and should have been regarded as mean and contemptible.
II. IT IS EVIDENCE OF THE GREAT CREDULITY OF MEN THAT DIVINATION HAS IMPOSED UPON THEM. In connection with "spiritualism," for example, we have examples of credulity now corresponding exactly to the divination of the earlier times. As if such mean methods would be adopted by the Infinite Majesty, who has spoken in these last days by his Son! The power of belief is incalculable. Credulity is the believing power exercised on false objects and on insufficient evidence. We have ample faith in the world, if we could only get it rightly directed. And sometimes we find men who are most skeptical about religious matters, most credulous about the novelties of spiritualism. They yield to phenomena a credence that they deny to the well-authenticated Word.
III. GOD'S PRESENCE IS TO DETERMINE OUR CONDUCT. When Moses says, "Thou shalt be perfect with ( òÄñ ) the Lord thy God" (Deu_18:13), the idea seems to be that the overshadowing Presence is to determine our conduct before him. We will strive to be perfect as he is, and not look for mean methods from him.—R.M.E.
Deu_18:15-22
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. Heb_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.
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 (Deu_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 (2Co_6:10; cf. 1Co_3:21-23).
(1) God provides for him out of the fullness at his command. Possessing God, the Possessor of all, he knows that he will w