He will say: "Where are their gods, the rock in which they took refuge, Sermons
In this inspired song - an epitome of the Bible - Moses looks adown the long vista of history, and discerns what will be the outcome of the whole, viz. to establish on a safe basis the acknowledged supremacy of Jehovah. Truth shall eventually conquer, whatever be her present fortunes; and the supreme authority of Jehovah is a fundamental truth, which must in duo time effectually shine forth. I. HUMAN EXPERIENCE WILL ULTIMATELY CONFIRM THE VANITY AND FUTILITY OF IDOLATRY. Men will accept, at the close of a changeful and bitter experience, what they would not accept at the outset of their course, viz. that there is one God - invisible, supreme, eternal. In the conscious pride of self-will, men will sound all the possible problems of life. They will not at first accept, with the docility of a child-like nature, the ipse dixit even of God himself. But when all trust in self and in created power has proved a failure; when all power is gone, and we lie on the battlefield, wounded and helpless; - then we begin to give heed to the heavenly voice. Then the gentle message of God comes, with the charm of evening music, upon the ear - yea, as an anodyne and a balm upon the bleeding heart. In a mood of self-despair, we clutch the hope of the gospel, viz. God manifest to man. God invites us to earnest and profound inquiry. He asks us to give a mature deliverance touching the power and helpfulness of the God whom we have long trusted; and the final experience of men, in all lands and ages, is uniform. "The gods who have not created the heavens and the earth shall perish!" II. HUMAN EXPERIENCE ATTESTS THE SUPREMACY AND TRIUMPH OF JEHOVAH. "See now, that I, even I am he, and there is no god with me." The eye of man can clearly discern the fact - the foundation-fact of all religion - so soon as the veil of prejudice and sin is removed. The revelation is clear enough, if only the organ of mental vision be in healthful vigor. Without question, God is the sole Arbiter of life and death. No other deity has ever assumed an act of creation. The powers of evil have flourished the wand of a necromancer, and have pretended to effect sudden changes in the conditions of nature; but not one has ever pretended to create a star or to produce a single human life. God is still left upon the throne, as sole and undisputed Monarch. Eternal existence is another prerogative of Jehovah. Where are now the gods of the heathen? Who now worships Jupiter, or Dagon, or Isis, or Moloch? Their names are historic only. They had a passing popularity, but it has long since vanished. But with solemn form of adjuration, the Most High lifts his hand and swears, "I live forever!" As in a court of justice men accept the testimony of a fellow-man, when that testimony is given under the sanction of a religious oath; so, in self-consistency, are we bound to accept the asseveration of the eternal God. In pity for his creatures, he also takes the form of oath, and since "he can swear by none greater, he swears by himself." III. THE ROYAL SUPREMACY OF JEHOVAH IS A GROUND FOR HUMAN JOY. Every perfection of God is suitable material for grateful praise. His power is a security for good men. All our interests are safe, being under the protection of such a Friend. His holiness also affords distinct ground for gladness. Because he is holy, we can cherish a confident hope that we shall be holy too. Hence we "give thanks at the remembrance of his holiness." We rejoice to know that the scepter of the universe is in the hands of a God who is absolutely and incorruptibly just. We know that "the right" will not long be trodden underfoot of the oppressor. We are assured that the malice and craft of Satan shall not triumph. We heartily rejoice that Jehovah is King of all the earth; for "all things must now work together for good to them that love him." "Truth, crushed to earth, shall rise again;
The eternal years of God are hers;
But Error, wounded, writhes with pain,
And dies amid her worshippers." Most of all, we rejoice in his mercy. "He will be merciful to his land and to his people." We are the very persons who need Divine mercy; for lack of that mercy we die. Not more urgently does the parched land need the liquid shower, than do we, who have so grossly sinned, need Jehovah's mercy. Yet not more sure is the need than the supply. That mercy is made amply secure to all who desire it. As certainly as light streams from the natural sun, so freely and copiously does mercy stream forth from Jehovah's heart. Therefore we do well to "rejoice and to be exceeding glad." For saith Jehovah, "I will pardon your unrighteousness, and your sins and your iniquities will I remember no more." God's revelation closes with the theme of mercy. - D. For the Lord shall judge His people. I. THE PEOPLE WHOM JEHOVAH OWNS AND CLAIMS AS "HIS PEOPLE" AND "HIS SERVANTS." God has a people peculiarly His own. You must be blind; indeed, when looking into your Bible, not to see that this fact is one of the most prominent things set forth in the Book of God. Moreover, this people, whom Jehovah calls "His people" and "His servants," are held by Him as His especial property, as His own inheritance. "The Lord's portion is His people." What a portion! One might easily understand the Psalmist, and the prophet too, when they said, "The Lord is my portion, saith my soul"; and a blessed portion it is for a poor ruined sinner to have the covenant God as his portion. But reverse it, and see how God claims His people, and calls them "His portion," as if they were worth something — as if they were of some value. I must not, however, overlook the second term employed in our text — "servants." "His servants ye are to whom ye obey." If, then, your life, your heart, your soul, and all your powers are wholly at the service of God; if that service is your delight, and you meet Him in it, surely you may come to the Conclusion that you belong to His servants. But there is another point: that His people and His servants essentially differ from all people beside. They were separated from among the nations, God's people and God's servants differ from the world in their life, in their language, and in their laws.II. THE EXIGENCIES TO WHICH THEY WERE REDUCED. They are said, in my text, to be seen by their own God as having lost all their power, and "none shut up or left" — a most affecting description of God's chosen people under the ruined condition into which sin has brought them; and also of the extremity to which they are reduced in personal experience, before God's deliverance appears on their behalf. What a marked description of man's ruin under the fall, and by actual sin! — so utterly undone as to have no power! God saw that their power was gone. When the poor sinner is first awakened by the grace of God, and begins to feel the importance of obtaining salvation, he does not believe that he has no power, but sets to immediately to put forth his power, determines upon reading much, hearing much, praying much, avoiding much that is evil, and doing much that is good. Moreover, in the language of my text, the people and servants of God are to be expelled from all false refuges, "None shut up or left." There are exigencies in the believer's experience with regard to things spiritual and to things providential that answer exactly to this description — "none shut up or left" — as regards experience, not a hope left; not a vestige of supposed strength — not a false refuge but will be swept away as a refuge of lies; not a helper left. Moreover, it may imply, in spiritual experience, no comfort shut up or left, no reserve, nothing to fall back upon, not a promise to cling to, not a sermon which he is supposed to have heard to profit, but rises up in judgment against him! What! none of his holier feelings? No, none of them. What, none of his earnest prayers and his believing confidence? No, none of them — "none shut up or left." Now, whether as to the spiritual experience, or the providential experience of His people, He frequently, to show His wisdom, His grace, His power, His love and condescension, strips man of his all, that He Himself may become his all, and that Christ may be found to be all in all to him. III. By THE LORD'S JUDGING HIS PEOPLE I understand His judging for them; judging His enemies on account of their cruelty; judging for them so as to decide that they are His own — that the chastisement has been carried on long enough, and that their enemies shall then be punished, as in the preceding verse, "To Me belongeth vengeance." This is what I understand by His judging His people. The other phrase, "repent Himself for His servants," means an alteration, of course, in the events of Providence, and in His manner of dealing with His people; that He changes the order of things. From this we derive the spiritual truth, that however the Lord chastises His people, and however long the chastisement may continue, there will come a moment when the Lord will "repent Himself," or change His course, and say, "Their affliction is at an end, and I will not afflict or grieve My people any more." Then shall the froward Ephraim be spoken to as by the prophet," I have seen his ways, and I will heal him. God is a never-failing Deliverer to His people; and we will glance at a few things in which this is manifested. The first is, that His covenant faithfulness is called forth when His peoples faithlessness has arisen to its utmost height and been chastised. If you ask me what pertains to a Christian in himself, I should, for one, confess, after all the years I have known of the Lord, that one word, "faithlessness," would mark all. If I am asked what constitutes the character and conduct of the Deity towards His Church and people in every age, amidst all their afflictions, and when they are reduced to the lowest ebb, I should say, "Righteousness is the girdle of His loins, and faithfulness the girdle of His reins." One word more; entire deliverance is certain when God interferes. He who has delivered will deliver; and be assured, poor tried soul, whoever thou art, and in whichever of those exigencies thou art placed — be assured of this one thing, that if the Lord has begun to judge for you, has changed the course and order of His proceedings for you, has created a ray of hope and given you spiritual desires which you did not before possess, has communicated the ability to pour out your soul in pleading with Him, and to hang upon Him though it appears as it were by a thread, He will perfect your deliverance in due time. Every enemy shall be vanquished. Every difficulty shall disappear. () To ungodly men the time of their fall is fatal; there is no rising again for them. They mount higher and higher upon the ladder of riches; but at last they can climb no higher, their feet slide, and all is over. This calamity hasteneth on (ver. 35). It is not so with three characters of whom we will now consider: they are judged in this world that they may not be condemned hereafter ( 1 Corinthians 11:32; Psalm 37:24). I. THE LORD'S OWN CHURCH. 1. A Church may be sorely tried — "power gone, none left." (1)By persecution.(2)By removals, death, poverty.(3)By the lack of a faithful ministry.(4)By general falling off of members. Various circumstances may scatter a people — internal dissension, pestilent heresy, lack of spiritual life.2. But it may then cry to God. (1)If indeed His people, the covenant stands, and He will judge them.(2)If still His servants, the bond holds on His side, and He will repent Himself for them.(3)His eye is ever upon them, and their eye should be up to Him.3. He will return and revive His own Church (ver. 39). 4. Meanwhile the trial is permitted — (1)To find out His servants and drive out hypocrites (Isaiah 33:14).(2)To test the faith of sincere saints, and to strengthen it.(3)To manifest His own grace by supporting them under the trying times, and by visiting them with future blessing.(4)To secure to Himself the glory when the happier days are granted.II. THE TRIED BELIEVER. 1. His power may be gone. Bodily health fails, prudence is baffled, skill is taken away, courage sinks, even spiritual force departs (Samuel 3:17, 18). 2. His earthly help may fail. A man without a friend moves the compassion of God. 3. He may be assailed by doubts and fears, and hardly know what to do with himself (Job 3:23-26). 4. His hope lies in the compassion of God: He has no pleasure in putting His people to grief (Micah 7:19). 5. Such sharp trials may be sent because — (1)Nothing less would cure the evil hidden within.(2)Nothing less might suffice to bring the whole heart to God alone.(3)Nothing less might affect the believer's future life.(4)Nothing less might complete his experience, enlarge his acquaintance with the Word, and perfect his testimony for God.III. THE CONVINCED SINNER. He is cleaned out of all that wherein he prided himself. 1. His self-righteousness is gone. 2. His ability to perform acceptable works is gone. 3. His secret hopes which were shut up are now all dead and buried. 4. His proud romantic dreams are gone. 5. His worldly delights, his bold defiance, his unbelief, his big talk, his carelessness, his vain confidence, are all gone. 6. Nothing is left but the pity of God. When the tide has ebbed out to the very uttermost, it turns. The prodigal had spent all before he returned. Empty-handed sinners are welcome to the fulness of Christ. () People Aaron, Adam, Hoshea, Israelites, Jacob, Joshua, Moses, NunPlaces Abarim, Bashan, Canaan, Gomorrah, Jericho, Jordan River, Meribah-kadesh, Moab, Mount Hor, Mount Nebo, Sodom, ZinTopics Faith, Gods, Refuge, Rock, Sought, TrustedOutline 1. Moses' song, which sets forth God's mercy and vengeance
46. He exhorts them to set their hearts upon it
48. God sends him up to mount Nebo to see the land, and to die
Dictionary of Bible Themes Deuteronomy 32:37 1240 God, the Rock Deuteronomy 32:36-38 4354 rock Deuteronomy 32:37-38 4544 wine
5490 refuge
5858 fat
8032 trust, lack of Library The Eagle and Its Brood
'As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings.'--DEUT. xxxii. 11. This is an incomplete sentence in the Authorised Version, but really it should be rendered as a complete one; the description of the eagle's action including only the two first clauses, and (the figure being still retained) the person spoken of in the last clauses being God Himself. That is to say, it should read thus, 'As an eagle stirreth up his nest, …
Alexander Maclaren—Expositions of Holy ScriptureTheir Rock and Our Rock
'Their rock is not as our Rock, even our enemies themselves being Judges.' DEUT. xxxii. 31. Moses is about to leave the people whom he had led so long, and his last words are words of solemn warning. He exhorts them to cleave to God. The words of the text simply mean that the history of the nation had sufficiently proved that God, their God, was 'above all gods.' The Canaanites and all the enemies whom Israel had fought had been beaten, and in their awe of this warrior people acknowledged that their …
Alexander Maclaren—Expositions of Holy Scripture Memento Mori
I propose this morning, as God shall help me, to lead you to consider your latter end. May the Holy Spirit bend your thoughts downward to the tomb. May he guide you to the grave, that you may there see the end of all earthly hopes, of all worldly pomp and show. In doing this, I shall thus divide my subject. First, let us consider Death, secondly, let us push on the consideration by considering the warnings which Death has given us already; and then, further, let us picture ourselves as dying,--bringing …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860 Religion --A Reality
Now we will grant you this morning that much of the religion which is abroad in the world is a vain thing. The religion of ceremonies is vain. If a man shall trust in the gorgeous pomp of uncommanded mysteries, if he shall consider that there resides some mystic efficacy in a priest, and that by uttering certain words a blessing is infallibly received, we tell him that his religion is a vain thing. You might as well go to the Witch of Endor for grace as to a priest; and if you rely upon words, the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863 At a Public Fast in July, First Sabbath, 1650. (257)
At A Public Fast In July, First Sabbath, 1650.(257) Deut. xxxii. 4-7.--"He is the Rock, his work is perfect, for all his ways are judgment," &c. There are two things which may comprehend all religion,--the knowledge of God and of ourselves. These are the principles of religion, and are so nearly conjoined together, that the one cannot be truly without the other, much less savingly. It is no wonder that Moses craved attention, and that, to the end he may attain it from an hard hearted deaf people, …
Hugh Binning—The Works of the Rev. Hugh Binning Jeremy Taylor -- Christ's Advent to Judgment
Jeremy Taylor, born in Cambridge, England, in 1613, was the son of a barber. By his talents he obtained an entrance into Caius College, where his exceptional progress obtained for him admission to the ministry in his twenty-first year, two years before the canonical age. He was appointed in succession fellow of All Souls, Oxford, through the influence of Laud, chaplain to the King, and rector of Uppingham. During the Commonwealth he was expelled from his living and opened a school in Wales, employing …
Various—The World's Great Sermons, Vol. 2 a survey of the third and closing discourse of the prophet
We shall now, in conclusion, give a survey of the third and closing discourse of the prophet. After an introduction in vi. 1, 2, where the mountains serve only to give greater solemnity to the scene (in the fundamental passages Deut. xxxii. 1, and in Is. 1, 2, "heaven and earth" are mentioned for the same purposes, inasmuch as they are the most venerable parts of creation; "contend with the mountains" by taking them in and applying to [Pg 522] them as hearers), the prophet reminds the people of …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament Appendix xvi. On the Jewish views About Demons' and the Demonised,' Together with Some Notes on the Intercourse Between Jews and Jewish Christians in the First Centuries.
IT is not, of course, our purpose here to attempt an exhaustive account of the Jewish views on demons' and the demonised.' A few preliminary strictures were, however, necessary on a work upon which writers on this subject have too implictly relied. I refer to Gfrörer's Jahrhundert des Heils (especially vol. i. pp. 378-424). Gfrörer sets out by quoting a passage in the Book of Enoch on which he lays great stress, but which critical inquiries of Dillmann and other scholars have shown to be …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Justice of God
The next attribute is God's justice. All God's attributes are identical, and are the same with his essence. Though he has several attributes whereby he is made known to us, yet he has but one essence. A cedar tree may have several branches, yet it is but one cedar. So there are several attributes of God whereby we conceive of him, but only one entire essence. Well, then, concerning God's justice. Deut 32:4. Just and right is he.' Job 37:23. Touching the Almighty, we cannot find him out: he is excellent …
Thomas Watson—A Body of Divinity The Truth of God
The next attribute is God's truth. A God of truth and without iniquity; just and right is he.' Deut 32:4. For thy mercy is great unto the heavens, and thy truth unto the clouds.' Psa 57:10. Plenteous in truth.' Psa 86:15. I. God is the truth. He is true in a physical sense; true in his being: he has a real subsistence, and gives a being to others. He is true in a moral sense; he is true sine errore, without errors; et sine fallacia, without deceit. God is prima veritas, the pattern and prototype …
Thomas Watson—A Body of Divinity The Finding
Heinrich Suso Deut. xxxii. 10 Now have I seen Thee and found Thee, For Thou hast found Thy sheep; I fled, but Thy love would follow-- I strayed, but Thy grace would keep. Thou hast granted my heart's desire-- Most blest of the blessed is he Who findeth no rest and no sweetness Till he rests, O Lord, in Thee. O Lord, Thou seest, Thou knowest, That to none my heart can tell The joy and the love and the sorrow, The tale that my heart knows well. But to Thee, O my God, I can tell it-- To Thee, and …
Frances Bevan—Hymns of Ter Steegen, Suso, and Others viii
We have not treated the Latin Church after that fashion. There is not a hymn of real merit in the Latin which has not been translated, and in not a few cases oftener than once, with the result that the gems of Latin hymnody are the valued possession of the Christian Church in all English-speaking lands. One does not proceed far without making some discoveries which may account, to a certain extent, for the neglect of Greek hymnody by those men who are best qualified to pursue the study of it. The …
John Brownlie—Hymns of the Holy Eastern Church The Call of Moses
There is a great deal more room given in Scripture to the call of men to God's work than there is to their end. For instance, we don't know where Isaiah died, or how he died, but we know a great deal about the call God gave him, when he saw God on high and lifted up on His throne. I suppose that it is true to-day that hundreds of young men and women who are listening for a call and really want to know what their life's mission is, perhaps find it the greatest problem they ever had. Some don't …
Dwight L. Moody—Men of the Bible Perhaps There is no Book Within the Whole Canon of Scripture So Perplexing and Anomalous...
Perhaps there is no book within the whole canon of Scripture so perplexing and anomalous, at first sight, as that entitled "Ecclesiastes." Its terrible hopelessness, its bold expression of those difficulties with which man is surrounded on every side, the apparent fruitlessness of its quest after good, the unsatisfactory character, from a Christian standpoint, of its conclusion: all these points have made it, at one and the same time, an enigma to the superficial student of the Word, and the arsenal …
F. C. Jennings—Old Groans and New Songs Epistle cxxvii. From S. Columbanus to Pope Gregory .
From S. Columbanus to Pope Gregory [89] . To the holy lord, and father in Christ, the Roman [pope], most fair ornament of the Church, a certain most august flower, as it were, of the whole of withering Europe, distinguished speculator, as enjoying a divine contemplation of purity (?) [90] . I, Bargoma [91] , poor dove in Christ, send greeting. Grace to thee and peace from God the Father [and] our [Lord] Jesus Christ. I am pleased to think, O holy pope, that it will seem to thee nothing extravagant …
Saint Gregory the Great—the Epistles of Saint Gregory the Great God's True Treasure in Man
'The Lord's portion is His people; Jacob is the lot of His inheritance.'--DEUT, xxxii.9. 'Jesus Christ (Who) gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people.'--TITUS ii. 14. I choose these two texts because they together present us with the other side of the thought to that which I have elsewhere considered, that man's true treasure is in God. That great axiom of the religious consciousness, which pervades the whole of Scripture, is rapturously …
Alexander Maclaren—Expositions of Holy Scripture The Gospel Feast
"When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread that these may eat?"--John vi. 5. After these words the Evangelist adds, "And this He said to prove him, for He Himself knew what He would do." Thus, you see, our Lord had secret meanings when He spoke, and did not bring forth openly all His divine sense at once. He knew what He was about to do from the first, but He wished to lead forward His disciples, and to arrest and …
John Henry Newman—Parochial and Plain Sermons, Vol. VII The Necessity of Regeneration, Argued from the Immutable Constitution of God.
John III. 3. John III. 3. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. WHILE the ministers of Christ are discoursing of such a subject, as I have before me in the course of these Lectures, and particularly in this branch of them which I am now entering upon, we may surely, with the utmost reason, address our hearers in those words of Moses to Israel, in the conclusion of his dying discourse: Set your hearts unto all …
Philip Doddridge—Practical Discourses on Regeneration Lix. The Preacher and his Hearers.
22nd Sunday after Trinity. S. Matthew xviii. 23. "The kingdom of Heaven is likened unto a certain king, which would take account of his servants." INTRODUCTION.--I have been a good deal abroad, over the Continent of Europe, and whenever I am in a little country inn, I make a point of going into the room where the men are smoking and drinking wine or beer, and hearing their opinions on the politics of the day, and of their country. Now, my experience tells me that in country taverns in France, and …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent The Prophet Micah.
PRELIMINARY REMARKS. Micah signifies: "Who is like Jehovah;" and by this name, the prophet is consecrated to the incomparable God, just as Hosea was to the helping God, and Nahum to the comforting God. He prophesied, according to the inscription, under Jotham, Ahaz, and Hezekiah. We are not, however, entitled, on this account, to dissever his prophecies, and to assign particular discourses to the reign of each of these kings. On the contrary, the entire collection forms only one whole. At …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Jewish Dispersion in the West - the Hellenists - Origin of Hellenist Literature in the Greek Translation of the Bible - Character of the Septuagint.
When we turn from the Jewish dispersion' in the East to that in the West, we seem to breathe quite a different atmosphere. Despite their intense nationalism, all unconsciously to themselves, their mental characteristics and tendencies were in the opposite direction from those of their brethren. With those of the East rested the future of Judaism; with them of the West, in a sense, that of the world. The one represented old Israel, stretching forth its hands to where the dawn of a new day was about …
Alfred Edersheim—The Life and Times of Jesus the Messiah The Early Life of Malachy. Having Been Admitted to Holy Orders He Associates with Malchus
[Sidenote: 1095.] 1. Our Malachy, born in Ireland,[134] of a barbarous people, was brought up there, and there received his education. But from the barbarism of his birth he contracted no taint, any more than the fishes of the sea from their native salt. But how delightful to reflect, that uncultured barbarism should have produced for us so worthy[135] a fellow-citizen with the saints and member of the household of God.[136] He who brings honey out of the rock and oil out of the flinty rock[137] …
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh The Christian's God
Scripture References: Genesis 1:1; 17:1; Exodus 34:6,7; 20:3-7; Deuteronomy 32:4; 33:27; Isaiah 40:28; 45:21; Psalm 90:2; 145:17; 139:1-12; John 1:1-5; 1:18; 4:23,24; 14:6-11; Matthew 28:19,20; Revelation 4:11; 22:13. WHO IS GOD? How Shall We Think of God?--"Upon the conception that is entertained of God will depend the nature and quality of the religion of any soul or race; and in accordance with the view that is held of God, His nature, His character and His relation to other beings, the spirit …
Henry T. Sell—Studies in the Life of the Christian How those are to be Admonished who Decline the Office of Preaching Out of Too Great Humility, and those who Seize on it with Precipitate Haste.
(Admonition 26.) Differently to be admonished are those who, though able to preach worthily, are afraid by reason of excessive humility, and those whom imperfection or age forbids to preach, and yet precipitancy impells. For those who, though able to preach with profit, still shrink back through excessive humility are to be admonished to gather from consideration of a lesser matter how faulty they are in a greater one. For, if they were to hide from their indigent neighbours money which they possessed …
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