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we have the principle of their return, when under the curse of the law they had broken. Thus, the apostle quotes this passage for the basis of the principle, as a testimony given to what righteousness by faith was, applying it to Christ Himself. At the end of the chapter, Moses declares that he has now set before them the good and the evil, and that they would have to bear the consequences of their choice.

În chap. xxxi, he introduces Joshua, as the leader under whom the people were to take possession of the promised land. He orders that the law should be read before all every seventh year, in order that every one might take notice of it, in that solemn moment when, enjoying afresh, as it were, the blessing which it secured to them, they submitted to it as a testimony that the land, as well as every thing, belonged to the Lord. Afterwards, when Joshua is established in his charge, Moses is ordered to communicate to the people a song inspired of God, which, based upon the certainty of the iniquity of the people, announces the ways of the Lord towards them; commanding the Levites, at the same time, to put the written law by the side of the Ark, as a witness against the people.

Chap. xxxii. We have the prophetic song, which is based on the foreknown fall of the people. First he declares the perfectness of the Lord, whatever may take place; it is Israel who have corrupted themselves (comp. Ps. xxii. 3. Christ can say, "Why"). At the same time (verse 8) we have an all-important declaration, namely, that God, in His government of the world, had made Israel the centre, and had arranged the nations of the earth, in their various localities, as having respect to the bounds of Israel, as being the first object of those ways; for His earthly people are the Lord's portion, His inheritance upon earth. But Jeshurun (Israel) waxed fat, and kicked, and forsook the Rock of His strength; consequently, God moves them to jealousy with those that are not a people. It is the call of the Gentiles, according to Rom. x. 19. The judgment, nevertheless, falls upon Israel, so that God would have destroyed them, had not the glory of His name hindered Him, for the

Gentiles proved themselves perfectly wicked. Then the people, being distressed, without strength and without hope, He remembers them, and finally takes vengeance on their enemies, those idolatrous Gentiles. But, though avenging Himself, it is then that, having restored His people Israel, He will cause the Gentiles to rejoice in Him. This principle is true already, but the testimony of it will be fully accomplished when Israel is again restored to the enjoyment of the promises; when God will manifest His mercy towards His land, as well as towards His people. Afterwards, Moses puts obedience (the great end of this book) before them again, and reminds them that thereby they would prolong their days in the land which they were going up to possess. At last poor Moses has to go up Mount Nebo, to see the land into which he cannot enter, not having answered the requirement of the glory of God in the wilderness, nor sanctified His name by faith. It is the unavoidable consequence of the just government of God towards a servant, I mean under the law. He does not get into the enjoyment of the promise. A single fault deprives him of it. We have also the blessings of this man of God, pronounced over the people before his death. The blessings of Jacob were more historical regarding the future. Here they are rather the relation with God, according to His government; twelve is still the number of the tribes. Simeon being omitted, to make room for two tribes of the posterity of Joseph, the first-born as to the inheritance, instead of Reuben. Here it is, according to the blessing of God, and not according to the rights of nature. Upon this latter principle, Israel, represented by Reuben, will be diminished, but will not die.

The Lord (Jehovah) is there in majesty, with the terror of the law in His right hand; but He loves the people, that is to say, His saints, there surrounding Him, to receive His words. The people receive a law, through the mediation of Moses, which is the inheritance of the congregation of Jacob. This Moses is there as king. Those are, then, the relations on which these blessings are based.

The blessings are not here presented historically as

those of the children of the fathers, and, consequently, in connection with Shiloh, the Rock of Israel; but the subject is, the relations of the Lord with the people, as in possession of the land, and placed under the govern ment of God: the Lord blessing, but blessing according to the majesty of Sinai, and of His revelation of Himself in the bush; Moses, the king, being the channel of these blessings, which had thus reference to the nation, and were based upon those relations with God. Thus, Levi is blessed, having been faithful to the Lord; Joseph has the blessing and the good-will of Him that dwelt in the bush, having been separated from his brethren, fearing God, and being the vessel of his purposes. We must also remark here, that the chief blessings rest upon him who, for the sake of God, neither knew his father nor his mother, and upon Joseph, who, for the glory of God, was separated from his own. Both were His. Levi has the most excellent place; his separation, which should actually take place, was a fruit of faithfulness. Joseph has perhaps more sensible enjoyment; he was faithful to God in his involuntary separation. Both these are completely realised in Christ.

If the blessing of God preserves life to Reuben, with but few men, Judah is presented to the Lord, that he may be heard, and that the help of the Lord may be with him. The expression," Bring him unto his people," deserves careful notice, in the relations which have existed between that people and God, seeing the position of Judah in their history, under the government of God, and even in that which is yet to take place. Levi occupies the third place, Simeon being left out. The request of the prophet-king for him (Levi) is, the everlasting priesthood of the people of God (upon earth, of course). "His holy one" is used in the sense of piety towards God-grace in the heart. He requests that the perfections and the light in the intelligence of the relations which would in reality exist at all times between the people and God, and between God and the people in return, might be with the man of grace and piety, officially the priestly tribe. But the basis of this request is remarkable, as to the government of God. God proved

the people at Massah, and strove with them at Meribah. Now, that is precisely what is attributed to Israel historically. They tried, or tempted God at Massah, and strove with Him at Meribah. But where the flesh manifested itself in Israel, there did God put His priest to the test; and at the waters of Meribah, where Moses did not sanctify Him, He was in controversy with Moses.e Painful circumstances, the being deprived of the stream of manifest and sensible blessings, in the midst of the people of God, a state which makes room for the manifestation of rebellious flesh, and for murmurs against God in the wilderness, tempting God and saying, "Is He amongst us?"-are trials to which God subjects His priests. The church, in her priestly position, and especially those who have the good of the church at heart, are also put to the test, to see whether they know how to reckon upon the blessing of God, however things may be. But, although Levi was put to the test in his priesthood, he had been put to the test in order to obtain it; and Levi had not hesitated one moment in choosing between man and God-even man in the nearest relationship according to the flesh. That is the sole basis of all priesthood. One can only stand before God on the behalf of another, in proportion as one has oneself stood truly for God before man. For with what God would one be a mediator? It would not be with the Holy God, who has a right to our whole being. There could only be the sympathy of the flesh, which connects itself with sins for sinners. One must be accepted in the presence of God, according to His holiness, in order to be able to intercede for man in his weakness. This is absolutely true of Jesus, and of us all in a practical sense. But to be so, there must be the testimony where the question is raised, and this must needs cost us something before men. One must be for God, not sparing one's self, hating father and mother. This instruction is im

e No doubt the fall of this man of God was the effect of his previous state, for he was a man. Trial, when we are not going on well, is chastening, but needful chastening, and a blessing in result. Therefore, at the same time that it is a blessing, it is said, "Lead us not into temptation."

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portant. There must also be the distinguishing between the trial of our priesthood and the trial of ourselves before entering upon it. Here it is the practical trial, for we

are priests by grace.

It would seem that the place of Benjamin, in relation with the Lord, was in his favour; being kept near him, as has been the case with that tribe. Joseph had his earthly blessing by the title of first-born; as to the inheritance, his land is blessed, the double portion is assigned to him. I have no remarks to make on the other blessings, except that those of Zabulon and Issachar seem to be yet future, and those of Gad to establish the relations which existed already.

But, moreover, if the ways of God towards His people were connected with their faithfulness and the manifestation of Him; if God suited His ways to their conduct, to manifest His government and Himself, He also exalted Himself above all, to bless and to keep. He would go back upon the title of His own glory in order to be to them an infallible source of blessing and security; He would make known his glory in the behalf of Israel; He rode upon the heavens to their help. Where His majesty was, there was the help of the people. He would uphold them also, would destroy their enemies, and then should Israel dwell in safety alone. The nation should dwell in a fruitful land, on which the heavens would drop down blessings as dew. Happy people! objects of the deliverance of God, who was unto them as a shield and a sword! Their enemies would be subdued under them. Thus, whatever might be the detail of the relations of the people with God in His government of them, He would bless them in the end, as a people, according to His sovereign glory and majesty.

We have now to consider a little the prohibition made to Moses, that he should not enter the land of promise. Moses, the man of God, might pronounce the blessings on Israel as in the land; but he himself, the servant of God, belonged to the wilderness. There are more things than one to be weighed here. As to the position of Moses, it was that of the government of a people, placed under the principles of Sinai; that is, while under the

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