|RPM, Volume 17, Number 27, June 28 to July 4, 2015|
Thy shoes shall be iron and brass; and as thy days, so shall thy strength be.'--DEUT. xxxiii. 25.
There is a general correspondence between those blessings wherewith Moses blessed the tribes of Israel before his death, and the circumstances and territory of each tribe in the promised land. The portion of Asher, in whose blessing the words of our text occurs, was partly the rocky northern coast and partly the fertile lands stretching to the base of the Lebanon. In the inland part of their territory they cultivated large olive groves, the produce of which was trodden out in great rock-hewn cisterns. So the clause before my text is a benediction upon that industry--'let him dip his foot in oil.' And then the metaphor naturally suggested by the mention of the foot is carried on into the next words, Thy shoes shall be iron and brass,' the tribe being located upon rocky sea-coast, having rough roads to travel, and so needing to be well shod. The substance, then, of that promise seems to be--strength adequate to, and unworn by, exercise; while the second clause, though not altogether plain, seems to put a somewhat similar idea in unmetaphorical shape. As thy days, so shall thy strength be,' probably means the promise of power that grows with growing years.
So, then, we have first that thought that God gives us an equipment of strength proportioned to our work,--shoes fit for our road. God does not turn people out to scramble over rough mountains with thin-soled boots on; that is the plain English of the words. When an Alpine climber is preparing to go away into Switzerland for rock work, the first thing he does is to get a pair of strong shoes, with plenty of iron nails in the soles of them. So Asher had to be shod for his rough roads, and so each of us may be sure that if God sends us on stony paths He will provide us with strong shoes, and will not send us out on any journey for which He does not equip us well.
There are no difficulties to be found in any path of duty, for which he that is called to tread it is not prepared by Him that sent him. Whatsoever may be the road, our equipment is calculated for it, and is given to us from Him that has appointed it.
Is there not a suggestion here, too, as to the sort of travelling we may expect to have? An old saying tells us that we do not go to heaven in silver slippers, and the reason is because the road is rough. The primrose way' leads somewhere else, and it may be walked on delicately.' But if we need shoes of iron and brass, we may pretty well guess the kind of road we have before us. If a man is equipped with such coverings on his feet, depend upon it that there will be use for them before he gets to the end of his day's journey. The thickest sole will make the easiest travelling over rocky roads. So be quite sure of this, that if God gives to us certain endowments and equipments which are only calculated for very toilsome paths, the roughness of the road will match the stoutness of the shoes.
And see what He does give. See the provision which is made for patience and strength, for endurance and courage, in all the messages of His mercy, in all the words of His love, in all the powers of His Gospel, and then say whether that looks as if we should have an easy life of it on our way home. Those two ships that went away a while ago upon the brave, and, as some people thought, desperate task of finding the North Pole--any one that looked upon them as they lay in Portsmouth Roads, might know that it was no holiday cruise they were meant for. The thickness of the sides, the strength of the cordage, the massiveness of the equipment, did not look like pleasure-sailing.
And so, dear brethren, if we think of all that is given to us in God's Gospel in the way of stimulus and encouragement, and exhortation, and actual communication of powers, we may calculate, from the abundance of the resources, how great will be the strain upon us before we come to the end, and our feet stand within thy gates, O Jerusalem.' Go into some of the great fortresses in continental countries, and you will find the store-rooms full of ammunition and provisions; bread enough and biscuits enough, as it seems, for half the country, laid up there, and a deep well somewhere or other in the courtyard. What does that mean? It means fighting, that is what it means. So if we are brought into this strong pavilion, so well provisioned, so massively fortified and defended, that means that we shall need all the strength that is to be found in those thick walls, and all the sustenance that is to be found in those gorged magazines, and all the refreshment that is to be drawn from that free, and full, and inexhaustible fountain, before the battle is over and the victory won. Depend upon it, the promise Thy shoes shall be iron and brass.' means, Thy road shall be rocky and flinty' and so it is.
And yet, thank God! whilst it is true that it is very hard and very difficult for many of us, and hard and difficult--even if without the very'--for us all, it is also true that we have the adequate provision sufficient for all our necessities--and far more than sufficient! It is a poor compliment to the strength that He gives to us to say that it is enough to carry us through. God does not deal out His gifts to people with such an economical correspondence to necessities as that. There is always a wide margin. More than we can ask, more than we can think, more than we can need is given us.
If He were to deal with us as men often deal with one another, asking us, Well, how much do you want? cannot you do with a little less? there is the exact quantity that you need for your support'--if you got your bread by weight and your water by measure, it would be a very poor affair. See how He actually does--He says, Child, there is Mine own strength for you' and we think that we honour Him when we say, God has given us enough for our necessities!' Rather the old word is always true: So they did eat and were filled; and they took up of the fragments that remained seven baskets-full,' and after they were satisfied and replete with the provision, there was more at the end than when they began.
That suggests another possible thought to be drawn from this promise, namely, that it assures not only of strength adequate to the difficulties and perils of the journey, but also of a strength which is not worn out by use.
The portion' of Asher was the rocky sea-coast. The sharp, jagged rocks would cut to pieces anything made of leather long before the day's march was over; but the travellers have their feet shod with metal, and the rocks which they have to stumble over will only strike fire from their shoes. They need not step timidly for fear of wearing them out; but, wherever they have to march, may go with full confidence that their shoeing will not fail them. A wise general looks after that part of his soldiers' outfit with special care, knowing that if it gives out, all the rest is of no use. So our Captain provides us with an inexhaustible strength, to which we may fully trust. We shall not exhaust it by any demands that we can make upon it. We shall only brighten it up, like the nails in a well-used shoe, the heads of which are polished by stumbling and scrambling over rocky roads.
So we may be bold in the march, and draw upon our stock of strength to the utmost. There is no fear that it will fail us. We may put all our force into our work, we shall not weaken the power which by reason of use is exercised,' not exhausted. For the grace which Christ gives us to serve Him, being divine, is subject to no weariness, and neither faints nor fails. The bush that burned unconsumed is a type of that Infinite Being who works unexhausted, and lives undying, after all expenditure is rich, after all pouring forth is full. And of His strength we partake.
Whensoever a man puts forth an effort of any kind whatever--when I speak, when I lift my hand, when I run, when I think-there is waste of muscular tissue. Some of my strength goes in the act, and thus every effort means expenditure and diminution of force. Hence weariness that needs sleep, waste that needs food, languor that needs rest. We belong to an order of being in which work is death, in regard to our physical nature; but our spirits may lay hold of God, and enter into an order of things in which work is not death, nor effort exhaustion, nor is there loss of power in the expenditure of power.
That sounds strange, and yet it is not strange. Think of that electric light which is made by directing a strong stream upon two small pieces of carbon. As the electricity strikes upon these and turns their blackness into a fiery blaze, it eats away their substance while it changes them into light. But there is an arrangement in the lamp by which a fresh surface is continually being brought into the path of the beam, and so the light continues without wavering and blazes on. The carbon is our human nature, black and dull in itself; the electric beam is the swift energy of God, which makes us light in the Lord.' For the one, decay is the end of effort; for the other, there is none. Though our outward man perish, yet the inward man is renewed day by day.' Though we belong to the perishing order of nature by our bodily frame, we belong to the undecaying realm of grace by the spirit that lays hold upon God. And if our work weary us, as it must do so long as we continue here, yet in the deepest sanctuary of our being, our strength is greatened by exercise. Thy shoes shall be iron and brass.' Thy raiment waxed not old upon thee, neither did thy foot swell, these forty years.' Stand, therefore, having your feet shod with the preparedness of the Gospel of peace.'
But this is not all. There is an advance even upon these great promises in the closing words. That second clause of our text says more than the first one. Thy shoes shall be iron and brass,' that promises us powers and provision adapted to, and unexhausted by, the weary pilgrimage and rough road of life. But as thy days, so shall thy strength be,' says even more than that. The meaning of the word rendered strength' in our version is very doubtful, and most modern translators are inclined to render it rest.' But if we adhere to the translation of our version, we get a forcible and relevant promise, which fits on well to the previous clause, understood as it has been in my previous remarks. The usual understanding of the words is strength proportioned to thy day,' an idea which we have found already suggested by the previous clause. But that explanation rests on, or at any rate derives support from, the common misquotation of the words. They are not, as we generally hear them quoted, As thy day, so shall thy strength be,'--but day' is in the plural, and that makes a great difference. As thy days, so shall thy strength be,' that is to say: the two sums--of thy days' and of thy strength'--keep growing side by side, the one as fast as the other and no faster. The days increase. Well, what then? The strength increases too. As I said, we are allied to two worlds. According to the law of one of them, the outer world of physical life, we soon reach the summit of human strength. For a little while it is true, even in the life of nature, that our power grows with our days. But we soon reach the watershed, and then the opposite comes to be true. Down, steadily down, we go. With diminishing power, with diminishing vitality, with a dimmer eye, with an obtuser ear, with a slower-beating heart, with a feebler frame, we march on and on to our grave. As thy days, so shall thy weakness be,' is the law for all of us mature men and women in regard to our outward life.
But, dear brethren, we may be emancipated from that dreary law in regard to the true life of our spirits, and instead of growing weaker as we grow older, we may and we should grow stronger. We may be and we should be moving on a course that has no limit to its advance. We may be travelling on a shining path through the heavens, that has no noon-tide height from which it must slowly and sadly decline, but tends steadily and for ever upwards, nearer and nearer to the very fountain itself of heavenly radiance. The path of the just is as the shining light, which shineth more and more till the noon-tide of the day.' But the reality surpasses even that grand thought, for it discloses to us an endless approximation to an infinite beauty, and an ever-growing possession of never exhausted fulness, as the law for the progress of all Christ's servants. The life of each of us may and should be continual accession and increase of power through all the days here, through all the ages beyond. Why? Because the life which I live, I live by the faith of the Son of God.' Christ liveth in me. It is not my strength that grows, so much as God's strength in me which is given more abundantly as the days roll. It is so given on one condition. If my faith has laid hold of the infinite, the exhaustless, the immortal energy of God, unless there is something fearfully wrong about me, I shall be becoming purer, nobler, wiser, more observant of His will, gentler, liker Christ, every way fitter for His service, and for larger service, as the days increase.
Those of us who have reached middle life, or perhaps gone a little over the watershed, ought to have this experience as our own in a very distinct degree. The years that are past ought to have drawn us somewhat away from our hot pursuing after earthly and perishable things. They should have added something to the clearness and completeness of our perception of the deep simplicity of God's gospel. They should have tightened our hold and increased our possession of Christ, and unfolded more and more of His all-sufficiency. They should have enriched us with memories of God's loving care, and lighted all the sky behind with a glow which is reflected on the path before us, and kindles calm confidence in His unfailing goodness. They should have given us power and skill for the conflicts that yet remain, as the Red Indians believe that the strength of every defeated and scalped enemy passes into his conqueror's arm. They should have given force to our better nature, and weakening, progressive weakening, to our worse. They should have rooted us more firmly and abidingly in Him from whom all our power comes, and so have given us more and fuller supplies of His exhaustless and ever-flowing might.
So it may be with us if we abide in Him, without whom we are nothing, but partaking of whose strength the weakest shall be as David, and David as an angel of God.'
If for us, drawing nearer to the end is drawing nearer to the light, our faces will be brightened more and more with that light which we approach, and our path will be as the shining light which shines more and more unto the noon-tide of the day,' because we are closer to the very fountain of heavenly radiance, and growingly bathed and flooded with the outgoings of His glory. As thy days, so shall thy strength be.'
The promise ought to be true for us all. It is true for all who use the things that are freely given to them of God. And whilst thus it is the law for the devout life here, its most glorious fulfilment remains for the life beyond. There each new moment shall bring new strength, and growing millenniums but add fresh vigour to our immortal life. Here the unresting beat of the waves of the sea of time gnaws away the bank and shoal whereon we stand, but there each roll of the great ocean of eternity shall but spread new treasures at our feet and add new acres to our immortal heritage. The oldest angels,' says Swedenborg, look the youngest.' When life is immortal, the longer it lasts the stronger it becomes, and so the spirits that have stood for countless days before His throne, when they appear to human eyes, appear as--young men clothed in long white garments,'--full of unaging youth and energy that cannot wane. So, whilst in the flesh we must obey the law of decay, the spirit may be subject to this better law of life, and while the outward man perisheth, the inward man be renewed day by day.' Even the youths shall faint and be weary, and the young men shall utterly fall; but they that wait on the Lord shall renew their strength.'
So Moses the servant of the Lord died there in the land of Moab, according to the word of the Lord. 6. And he buried him in a valley in the land of Moab, … but no man knoweth of his sepulchre unto this day.'--DEUT. xxxiv. 5, 6.
A fitting end to such a life! The great law-giver and leader had been all his days a lonely man; and now, surrounded by a new generation, and all the old familiar faces vanished, he is more solitary than ever. He had lived alone with God, and it was fitting that alone with God he should die.
How the silent congregation must have watched, as, alone, with natural strength unabated,' he breasted the mountain, and went up to be seen no more! With dignified reticence our chapter tells us no details. He died there,' in that dreary solitude, and in some cleft he was buried, and no man knows where. The lessons of that solitary death and unknown tomb may best be learned by contrast with another death and another grave--those of the Leader of the New Covenant, the Law-giver and Deliverer from a worse bondage, and Guide into a better Canaan, the Son who was faithful over His own house, as Moses was faithful in all his house, as a servant.' That lonely and forgotten grave among the savage cliffs was in keeping with the whole character and work of him who lay there.
Here,--here's his place, where meteors shoot, clouds form, Lightnings are loosened, Stars come and go! Let joy break with the storm, Peace let the dew send! Lofty designs must close in like effects; Loftily lying, Leave him--still loftier than the world suspects, Living and dying.'
Contrast that grave with the sepulchre in the garden where Jesus lay, close by a city wall, guarded by foes, haunted by troops of weeping friends, visited by a great light of angel faces. The one was hidden and solitary, as teaching the loneliness and mystery of death; the other revealed light in the darkness, and companionship in the loneliness. The one faded from men's memory because it was nothing to any man; no impulses, nor hopes, nor gifts, could come from it. The other forever draws hearts and memories, because in it was wrought out the victory in which all our hopes are rooted. An endured cross, an empty grave, an occupied throne, are as the threefold cord on which all our hopes hang. Moses was solitary as God's servant in life and death, and oblivion covered his mountain grave. Christ's delights were with the sons of men.' He lived among them, and all men know his sepulchre to this day.'
I. Note, then, first, as a lesson gathered from this lonely death, the penalty of transgression.
One of the great truths which the old law and ordinances given by Moses were intended to burn in on the conscience of the Jew, and through him on the conscience of the world, was that indissoluble connection between evil done and evil suffered, which reaches its highest exemplification in the death which is the wages of sin.' And just as some men that have invented instruments for capital punishment have themselves had to prove the sharpness of their own axe, so the lawgiver, whose message it had been to declare, the soul that sinneth it shall die,' had himself to go up alone to the mountain-top to receive in his own person the exemplification of the law that had been spoken by his own lips. He sinned when, in a moment of passion (with many palliations and excuses), he smote the rock that he was bidden to address, and forgot therein, and in his angry words to the rebels, that he was only an instrument in the divine hand. It was a momentary wavering in a hundred and twenty years of obedience. It was one failure in a life of self-abnegation and suppression. The stern sentence came.
People say, A heavy penalty for a small offence.' Yes; but an offence of Moses could not be a small offence.' Noblesse oblige! The higher a man rises in communion with God, and the more glorious the message and office which are put into his hands, the more intolerable in him is the slightest deflection from the loftiest level. A splash of mud, that would never be seen on a navy's clothes, stains the white satin of a bride or the embroidered garment of a noble. And so a little sin done by a loftily endowed and inspired man ceases to be small.
Nor are we to regard that momentary lapse only from the outside and the surface. One little mark under the armpit of a plague-sufferer tells the physician that the fatal disease is there. A tiny leaf above ground may tell that, deep below, lurks the root of a poison plant. That little deflection, coming as it did at the beginning of the resumption of his functions by the Lawgiver after seven-and-thirty years of comparative abeyance, and on his first encounter with the new generation that he had to lead, was a very significant indication that his character had begun to yield and suffer from the strain that had been put upon it; and that, in fact, he was scarcely fit for the responsibilities that the new circumstances brought. So the penalty was not so disproportionate to the fault as it may seem.
And was the penalty such a very great one? Do you think that a man who had been toiling for eighty years at a very thankless task would consider it a very severe punishment to be told, Go home and take your wages'? It did not mean the withdrawal of the divine favour. Moses and Aaron among his priests… . Thou wast a God that forgavest them, though Thou tookest vengeance of their inventions.' The penalty of a forgiven sin is never hard to bear, and the penalty of a forgiven sin is very often punctually and mercifully exacted.
But still we are not to ignore the fact that this lonely death, with which we are now concerned, is of the nature of a penal infliction. And so it stands forth in consonance with the whole tone of the Mosaic teaching. I admit, of course, that the mere physical fact of the separation between body and spirit is simply the result of natural law. But that is not the death that you and I know. Death as we know it, the ugly thing that flings its long shadows across all life, and that comes armed with terrors for conscience and spirit, is the wages of sin,' and is only experienced by men who have transgressed the law of God. So far Moses in his life and in his death carries us--that no transgression escapes the appropriate punishment; that the smallest sin has in it the seeds of mortal consequences; that the loftiest saint does not escape the law of retribution.
And no further does Moses with his Law and his death carry us. But we turn to the other death. And there we find the confirmation, in an eminent degree, of that Law, and yet the repeal of it. It is confirmed and exhausted in Jesus Christ. His death was the wages of sin.' Whose? Not His. Mine, yours, every man's. And because He died, surrounded by men, outside the old city wall, pure and sinless in Himself, He therein both said Amen' to the Law of Moses, and swept it away. For all the sins of the world were laid upon His head, He bore the curse for us all, and has emptied the bitter cup which men's transgressions have mingled. Therefore the solitary death in the desert proclaims the wages of sin' that death outside the city wall proclaims the gift of God,' which is eternal life.'
II. Another of the lessons of our incident is the withdrawal, by a hard fate, of the worker on the very eve of the completion of his work.
For all these forty years there had gleamed before the fixed and steadfast spirit of the sorely tried leader one hope that he never abandoned, and that was that he might look upon and enter into the blessed land which God had promised. And now he stands on the heights of Moab. Half a dozen miles onwards, as the crow flies, and his feet would tread its soil. He lifts his eyes, and away up yonder, in the far north, he sees the rolling uplands of Gilead, and across the deep gash where the Jordan runs, he catches a glimpse of the blue hills of Naphtali or of Galilee, and the central mountain masses of Ephraim and Manasseh, where Ebal and Gerizim lift their heads; and then, further south, the stony summits of the Judaean hills, where Jerusalem and Bethlehem lie, and, through some gap in the mountains, a gleam as of sunshine upon armour tells where the ocean is. And then his eye falls upon the waterless plateau of the South, and at his feet the fertile valley of Jordan, with Jericho glittering amongst its palm trees like a diamond set in emeralds, and on some spur of the lower hill bounding the plain, the little Zoar. This was the land which the Lord had promised to the fathers, for which he had been yearning, and to which all his work had been directed all these years; and now he is to die, as my text puts it, with such pathetic emphasis, there in Moab,' and to have no part in the fair inheritance.
It is the lot of all epoch-making men, of all great constructive and reforming geniuses, whether in the Church or in the world, that they should toil at a task, the full issues of which will not be known until their heads are laid low in the dust. But if, on the one hand, that seems hard, on the other hand there is the compensation of the vision of the future and all the wonder that shall be,' which is granted many a time to the faithful worker ere he closes his eyes. But that is not the fate of epoch-making and great men only; it is the law for our little lives. If these are worth anything, they are constructed on a scale too large to bring out all their results here and now. It is easy for a man to secure immediate consequences of an earthly kind; easy enough for him to make certain that he shall have the fruit of his toil. But quick returns mean small profits; and an unfinished life that succeeds in nothing may be far better than a completed one, that has realised all its shabby purposes and accomplished all its petty desires. Do you, my brother, live for the far-off; and seek not for the immediate issues and fruits that the world can give, but be contented to be of those whose toil waits for eternity to disclose its significance. Better a half-finished temple than a finished pigstye or huckster's shop. Better a life, the beginning of much and the completion of nothing, than a life directed to and hitting an earthly aim. He that soweth to the spirit shall of the Spirit reap life everlasting,' and his harvest and garner are beyond the grave.
III. Again, notice here the lesson of the solitude and mystery of death.
Moses dies alone, with no hand to clasp his, none to close his eyes; but God's finger does it. The outward form of his death is but putting into symbol and visibility the awful characteristics of that last moment for us all. However closely we have been twined with others, each of us has to unclasp dear hands, and make that journey through the narrow, dark tunnel by himself. We live alone in a very real sense, but we each have to die as if there were not another human being in the whole universe but only ourselves. But the solitude may be a solitude with God. Up there, alone with the stars and the sky and the everlasting rocks and menacing death, Moses had for companion the supporting God. That awful path is not too desolate and lonely to be trodden if we tread it with Him.
Moses' lonely death leads to a society yonder. If you refer to the thirty-second chapter you will find that, when he was summoned to the mountain, God said to him, Die in the mount whither thou goest up, and be gathered to thy people.' He was to be buried there, up amongst the rocks of Moab, and no man was ever to visit his sepulchre to drop a tear over it. How, then, was he gathered to his people'? Surely only thus, that, dying in the desert alone, he opened his eyes in the City,' surrounded by solemn troops and sweet societies' of those to whom he was kindred. So the solitude of a moment leads on to blessed and eternal companionship.
So far the death of Moses carries us. What does the other death say? Moses had none but God with him when he died. There is a drearier desolation than that, and Jesus Christ proved it when He cried, My God, My God, why hast Thou forsaken Me?' That was solitude indeed, and in that hour of mysterious, and to us unfathomable, desertion and misery, the lonely Christ sounded a depth, of which the lawgiver in His death but skimmed the surface. Christ was parted from God in His death, because He bore on Him the sins that separate us from our Father, and in order that none of us may ever need to tread that dark passage alone, but may be able to say, I will fear no evil, for Thou art with me'--Thou, who hast trodden every step in its rough and dreary path, uncheered by the presence which cheers us and millions more. Christ died that we might live. He died alone that, when we come to die, we may hold His hand and the solitude may vanish.
Then, again, our incident teaches us the mystery that wrapped death to that ancient world, of which we may regard that unknown and forgotten sepulchre as the visible symbol. Deep darkness lies over the Old Testament in reference to what is beyond the grave, broken by gleams of light, when the religious consciousness asserted its indestructibility, in spite of all appearance to the contrary; but never growing to the brightness of serene and continuous assurance of immortal life and resurrection. We may conceive that mysteriousness as set forth for us by that grave that was hidden away in the defiles of Moab, unvisited and uncared for by any.
We turn to the other grave, and there, as the stone is rolled away, and the rising sunshine of the Easter morning pours into it, we have a visible symbol of the life and immortality which Jesus Christ then brought to light by His Gospel. The buried grave speaks of the inscrutable mystery that wrapped the future: the open sepulchre proclaims the risen Lord of life, and the sunlight certainty of future blessedness which we owe to Him. Death is solitary no more, though it be lonely as far as human companionship is concerned; and a mystery no more, though what is beyond is hidden from our view, and none but Christ has ever returned to tell the tale, and He has told us little but the fact that we shall live with Him.
We rejoice that we have not to turn to a grave hid amongst the hills where our dead Leader lies, but to an open sepulchre by the city wall in the sunshine, from whence has come forth the ever-living Captain of our salvation.'
IV. The last lesson is the uselessness of a dead leader to a generation with new conflicts.
Commentators have spent a great deal of ingenuity in trying to assign reasons why God concealed the grave of Moses. The text does not say that God concealed it at all. The ignorance of the place of his sepulchre does not seem to have been part of the divine design, but simply a consequence of the circumstances of his death, and of the fact that he lay in an enemy's land, and that they had had something else to do than go to look for the grave of a dead commander. They had to conquer the land, and a living Joshua was what they wanted, not a dead Moses.
So we may learn from this how easily the gaps fill. Thirty days' mourning,' and says my text, with almost a bitter touch,' so the days of mourning for Moses were ended.' A month of it, that was all; and then everybody turned to the new man that was appointed for the new work. God has many tools in His tool-chest, and He needs them all before the work is done. Joshua could no more have wielded Moses' rod than Moses could have wielded Joshua's sword. The one did his work, and was laid aside. New circumstances required a new type of character--the smaller man better fitted for the rougher work. And so it always is. Each generation, each period, has its own men that do some little part of the work which has to be done, and then drop it and hand over the task to others. The division of labour is the multiplication of joy at the end, and he that soweth and he that reapeth rejoice together.' But whilst the one grave tells us, This man served his generation by the will of God, and was laid asleep and saw corruption,' the other grave proclaims One whom all generations need, whose work is comprehensive and complete, who dies never. He liveth and was dead, and is alive for evermore.' Christ, and Christ alone, can never be antiquated. This day requires Him, and has in Him as complete an answer to all its necessities as if no other generation had ever possessed Him. He liveth for ever, and for ever is the Shepherd of men.
So Aaron dies and is buried on Hor, and Moses dies and is buried on Pisgah, and Joshua steps into his place, and, in turn, he disappears. The one eternal Word of God worked through them all, and came at last Himself in human flesh to be the Everlasting Deliverer, Redeemer, Founder of the Covenant, Lawgiver, Guide through the wilderness, Captain of the warfare, and all that the world or a single soul can need until the last generation has crossed the flood, and the wandering pilgrims are gathered in the land of their inheritance. The dead Moses pre-supposes and points to the living Christ. Let us take Him for our all-sufficing and eternal Guide.
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