Deuteronomy 34:1-12, Psalm 90:1-6, Psalm 90:13-17, Leviticus 19:1-2, Leviticus 19:15-18, Psalm 1:1-6, 1 Thessalonians 2:1-8, Matthew 22:34-46
A). DEATH OF MOSES.
Deuteronomy 34:1-12.
DEUTERONOMY 34:1-4. Moses’ long ministry was drawing to an end, but the LORD had one last treat for His faithful servant before he died. Moses already knew that he would not be permitted to enter the promised land (cf. Deuteronomy 3:27), but the LORD personally gave him a visual guided tour of the land, from the top of a mountain in Moab. “This is the land,” announced the LORD, “which I swore unto Abraham… I have caused you to see it with your eyes” (Deuteronomy 34:4).
This ‘look’ is the same ‘look’ that Abraham was allowed (cf. Genesis 13:14-15). Yet Abraham and the patriarchs dwelt as ‘strangers and a pilgrims in the land’ (cf. Hebrews 11:13-15). Indeed, none of the OT saints received the promise, ‘God having provided some better thing for us, that they without us should not be made perfect’ (cf. Hebrews 11:39-40).
We may have ‘lands’ to possess in this world; but we are not to make that our priority (cf. Luke 14:16-18). Our priority is to ‘seek first the kingdom of God’ (cf. Matthew 6:33; Luke 12:31). Part of the ‘lively hope’ which is ours in the risen Lord Jesus is ‘an inheritance… reserved in heaven for you’ (cf. 1 Peter 1:3-4).
DEUTERONOMY 34:5. So Moses “the servant of the LORD” died in the land of Moab. Moses was not without his faults, but at heart he was a meek man (cf. Numbers 12:3). Meekness is not weakness, but strength under control (cf. Matthew 11:29).
The title “servant of the LORD” describes the Christian walk and life. Jesus’ own model of leadership was one of service and self-sacrifice (cf. Mark 10:42-45). True meekness, true ministry, true service is not ashamed to stoop down and ‘wash the feet’ of another (cf. John 13:13-17).
DEUTERONOMY 34:6. And the LORD Himself buried Moses in a place undisclosed to any man to this very day. This was no doubt expedient, lest the children of Israel should turn his sepulchre into a place of pilgrimage, causing them to stray out of the promised land.
DEUTERONOMY 34:7. Moses was 120 years old when he died (cf. Genesis 6:3). Although Moses had earlier complained of lack of vigour (cf. Deuteronomy 31:2), “his eye was not dim, nor his natural force abated.” Moses had had enough strength to climb this mountain. Furthermore, he had ‘seen the promised land.’
DEUTERONOMY 34:8. The mourning for Moses was of a length befitting a great leader, but once the thirty days were over “the weeping and mourning for Moses were over.” It was now time to look to the future.
DEUTERONOMY 34:9. When the LORD had first instructed Moses to lay his hand on Joshua, the LORD described the younger man as one in whom the Spirit already abode (cf. Numbers 27:18). The New Testament teaches, ‘Lay hands suddenly on no man’ (cf. 1 Timothy 5:22). But rather the church should choose fit persons for the work of the ministry (cf. Ephesians 4:11-13).
However, there is no doubt that in his public ordination Joshua was further equipped for his future ministry (cf. Numbers 27:20). And here we are told that Joshua was “full of the spirit of wisdom,” equipping him to know God’s will in the various challenges that lay ahead. Significantly, “the children of Israel hearkened unto (Joshua), and did as the LORD commanded Moses.”
DEUTERONOMY 34:10. In the epitaph to Moses life, we are told first of all that he was a prophet. A prophet is a person who tells forth the Word of God. There were others before him: Enoch, Noah, Abraham. And others after him, but none like him.
At least, until One who appeared who was described as ‘greater than Moses’ (cf. Hebrews 3:1-6). In the Old Testament, God spoke through dreams and visions, through type and prophecy, and through the sacrifices and ceremonies of a complex cultic ritual (cf. Hebrews 1:1). With some, like Abraham and Moses, He spoke ‘face to face’ (cf. Numbers 12:6-8) - but the fathers were walking in the shadow of the promise, and not in the fullness that we now enjoy.
Despite his initial reluctance, Moses did everything that God commanded him (cf. Exodus 40:16). Moses was like a faithful old retainer in a mighty house: but Jesus is the one who built the house. Moses was a servant of the house: but Jesus is the founder and head over His own house; ‘whose house are we…’ (cf. Hebrews 3:6).
DEUTERONOMY 34:11-12. The epitaph reflects on “all the signs and the wonders, which the LORD sent (Moses) to do in the land of Egypt” and “in the sight of all Israel.” The ten plagues, the parting of the Red Sea; the water from the Rock, the manna. Yet the real hero of the show is the LORD Himself, who performed all these wonders both to confound His (and our) enemies, and to encourage His people in the way. May His Name be praised.
B). A TRANSITORY LIFE AND A BETTER PROSPECT.
Psalm 90:1-6, Psalm 90:13-17.
1. A Transitory Life.
Psalm 90:1. It is remarkable that the children of Israel survived 400 years in Egypt, and for some of that time under unspeakable oppression. Yet despite their hard labour and sorrow, the LORD had been their dwelling place “from generation to generation.” This is an expression of God’s covenant love from Abraham to Moses, and onward to our own days.
Psalm 90:2. The LORD is not limited by time as we are. He is the One who inhabits eternity. His perspective is “from everlasting to everlasting,” where days and millennia are of no consequence (2 Peter 3:8).
Psalm 90:3. The theme of this Psalm is the brevity of human life. Man was formed of dust, and to dust he must return (Genesis 3:19). This is the judgement of the LORD against our sin.
Psalm 90:4. For a while after the Creation, up until the flood, men were living to what we might consider extraordinary ages. Yet even the oldest of them died at less than 1000 years old. This is nothing to God.
Psalm 90:5. Since the fall of man, generation after generation have been swept away in death. Even our life is like a sleep, already under the judgement of God. We are like a dream which disappears with the opening of a new day.
Psalm 90:6. We are like a grass which springs up overnight, flourishes in the morning, and grows up. In the evening it is cut down, and withers. Such is the frailty of life.
2. A Better Prospect.
Psalm 90:13. When we repent and turn from our sins, we may ask God to turn from His judgement which had seemed against us. We have in God’s compassion a sure and certain hope of a better prospect. By faith in Jesus Christ we are God’s servants, and no longer the slaves of sin.
Psalm 90:14. The repentant pray for the satisfaction of experiencing God’s merciful love. “Early” is never too soon (Ecclesiastes 12:1). Then we have all the more days to rejoice and be glad in Him whilst we are on this earth.
Psalm 90:15. It is a daring prayer of faith that goes on to ask for gladness in proportion to our wrath-induced afflictions. Romans 8:18 weighs our present sufferings against the glory that awaits us. 2 Corinthians 4:17 also balances our “momentary” affliction with our “eternal” glory.
Psalm 90:16. The believer prays for God’s work to be manifested in our own lives. We also pray for His glory to be revealed in our children. God’s covenant grace out-balances His great wrath against our sins.
Psalm 90:17. We may look for His favour. Death’s hold upon us has been vanquished (1 Corinthians 15:55-58). With the Psalmist, we may boldly pray for God’s blessing upon the work of our hands.
C). JUSTICE AND THE LOVE OF NEIGHBOUR.
Leviticus 19:1-2, Leviticus 19:15-18.
In the midst of Jesus’ best-known ethical sermon, the Lord taught the foundational motive for right Christian living: ‘Be ye therefore perfect, even as your Father which is in heaven is perfect’ (Matthew 5:48).
In many respects Leviticus 19 is a reshaping, retelling and applying of the ten commandments. Each of the commandments (except the first) is covered, with reference to the living-out of God ‘s laws in Israel’s life. The first commandment is assumed throughout, and governs all the others: because “I the LORD your God am holy” (Leviticus 19:2).
The chosen section deals with certain ethical matters, framed in this case for the judicial and neighbourly aspects of daily living. The refrain throughout is “I am the LORD,” or “I am the LORD your God.” A holy walk with God is best seen in our attitudes to others.
In the first instance, those who sit in judgment are given certain clear standards. It applies to all eras, and all jurisdictions: no partiality, one way or the other (Leviticus 19:15). Then there are those who fancy themselves as both judge and jury, announcing that ‘hanging is too good for that one!’ – this is to “stand against the blood of your neighbour” (Leviticus 19:16).
Not to rebuke a neighbour (where appropriate) is to be complicit in his sin, and is in fact an act of hatred. Vengeance belongs to God (Romans 12:19), and a grudge is soul-destroying (to you if not to the neighbour!)
It is strange that Jesus quoted people as saying, ‘Love your neighbour and hate your enemy’ (Matthew 5:43). This is not found anywhere in the Old Testament, but perhaps could be a total distortion (on their part, not His) of this passage: which happens to mention both hatred of brethren (but only to forbid it), and love of neighbour, in the same paragraph (Leviticus 19:17-18).
Asked for His summary of the Law, Jesus coupled the commandment to 'love the LORD your God with all your heart, and with all your soul, and with all your mind' (cf. Deuteronomy 6:5) with this commandment to “love your neighbour as yourself” (Matthew 22:37-40). The Apostle Paul summed up the commandments (Romans 13:9), and the law (Galatians 5:14), in this same word: “you shall love your neighbour as yourself” (Leviticus 19:18).
D). THE RIGHTEOUS AND THE WICKED.
Psalm 1:1-6.
The Book of Psalms begins with a benediction. Psalm 1 then proceeds to declare who are the righteous and who the wicked, along with their separate destinations.
Psalm 1:1.
The blessing is literally, “Oh the happiness!” We are put in mind, of course, of the Beatitudes taught by Jesus in Matthew 5.
Yet the happy man is not seen first in what he does, but rather in what he does not do. The contrast with the wicked is intended from the very beginning.
People complain that God’s commandments are full of negative commands: ‘You shall not…’ However, the usual state of man since the Fall of Adam is one of disobedience to God. It is only natural that we should use man in his estate of sin and misery as a contrast to what man should be, and what the “righteous” man is.
We see the blessed man refusing to enter into the postures of the wicked. Whether he walks, stands or sits, he is not numbered with them in their negative attitudes. They are without God, and God has given them over to sin. Their “seat” is the chair of bold irreverence.
Psalm 1:2.
The righteous man is described as one who delights in the law of the LORD. This is to place our confidence in the Scriptures of God, and in the God of the Scriptures.
Psalm 119:1 gives us a description of the happy man by way of another benediction: ‘Blessed are the undefiled in the way, who walk in the law of the LORD.’ Here the character of the righteous is seen to be based firstly in his being ‘undefiled.’
Who are undefiled but those whom God has declared righteous in Jesus Christ? We cannot begin to walk this way without Him. But when we are clothed with Christ, God looks upon us and sees not our sins, but the very righteousness of Christ.
Only after this great transaction can we even begin to “delight in the law of the LORD.” It is well to make the Scriptures our constant study. If we are truly His it will be no drudgery, but rather a delight.
Psalm 1:3.
The present state of the blessed man is described as being “like” a tree planted by the riverside. To be planted is to take root, to have a permanent residence. Those who are rooted in Christ are irrigated by His Spirit, and bring forth fruit for Christ. (cf. John 15:1-10).
Jeremiah 17:7-8 uses the same figure: ‘Blessed is the man that trusts in the LORD, and whose hope the LORD is. For he shall be as a tree planted by the waters, and that spreads out her roots by the river, and shall not see when heat comes, but her leaf shall be green; and shall not be careful in the year of drought, neither cease from yielding fruit.’
Here the basis of our blessedness is seen to arise from our faith, our trust in Christ. Being ‘rooted and grounded in Him’ (cf. Ephesians 3:17; Colossians 2:7) we find that we are protected from the forces which would otherwise wither our Christian lives.
All that we do for His glory will prosper. The man who pursues holiness will find not only what he sought, but will also incidentally find true joy and everlasting happiness.
Psalm 1:4.
The conduct of the wicked is seen to be contrary to that which typifies the righteous. They delight rather in those negative postures and attitudes enumerated in verse 1.
The wicked are not really happy. The man who uses all his energy in the pursuit of happiness will never really find it. The reaper in Israel uses the wind to separate the chaff from the grain. Thus shall it be for those who seek not God: they will be driven away and separated forever from the righteous (cf. Matthew 13:30).
Psalm 1:5.
The contrast between the righteous and the wicked is now stood upon its head. The righteous “stand” as those acquitted, those accepted by God.
The wicked made his choice in this life to “stand in the way of sinners” (back in Psalm 1:1). His destiny (here in Psalm 1:5) is that he “shall not stand in the judgment.” The sinners scoffed at the righteous, but now they find themselves excluded from “the congregation of the righteous.”
This eternal separation of the wicked from the righteous is taught throughout the Scriptures. Jesus Himself speaks more than once of a place where there shall be ‘weeping and gnashing of teeth.’ This is no temporary punishment: Matthew 25:46 reads, ‘And these shall go away into everlasting punishment: but the righteous into life eternal.’
The blessing of the righteous and the separation of the wicked is a theme echoed at the very end of the Bible. Revelation 22:14-15 reads: ‘Blessed are they that do His commandments, that they may have right to the tree of life, and may enter in through the gates of the city. For without are dogs, and sorcerers, and whore-mongers, and murderers, and idolaters, and whosoever loves and makes a lie.’
Psalm 1:6.
By way of encouragement for the godly we are told that “the LORD knows the way of the righteous.” Perhaps at times we are cast down, burdened in the midst of trials. The LORD knows, and is present with us in the midst of them all.
Job 23:10 tells us: ‘He knows the way that I take: when He has tried me, I shall come forth as gold.’
Though we may ‘walk through the valley of the shadow of death’ (Psalm 23:4), it is after all just a shadow. And even there, our Good Shepherd is present to lead and to guide. If we have new life in Jesus, we have life in all its abundance, and life for all eternity.
As for the ungodly, their way shall perish (cf. Psalm 37:1-2). All their rebellion against God, all their sinful schemes and plans against His people, shall end in ruin. The fact that Psalm 1 does end on this negative note stands as a warning to us all: get right with Jesus, before it is too late!
E). A PASTORAL HEART.
1 Thessalonians 2:1-8.
Having favourably described the Thessalonians’ reception of the gospel message (1 Thessalonians 1:5-7), Paul now speaks of that first encounter from the point of view of the messengers.
1 Thessalonians 2:1. “For you yourselves know, brethren, that our coming in unto you was not in vain.” It was not without purpose; it was not fruitless. The Apostle addresses them as “brethren;” and that they are “brethren” is a result of the missionaries’ entrance in unto them. So, no, it was “not in vain.”
1 Thessalonians 2:2. Not in vain “BUT,” he continues, making the contrast. “But also having before suffered and having been insulted, even as you (all) know, at Philippi.” Paul appeals to what they “know” (cf. 1 Thessalonians 1:5; 1 Thessalonians 2:1; 1 Thessalonians 2:2; 1 Thessalonians 2:5; 1 Thessalonians 2:11).
Despite all this, he says in effect, “we were bold in our God to speak to you the gospel of God in much conflict.” The “boldness” required of preachers of the gospel is to be “bold in our God.” If we go forward with the gospel in a blasé manner, expecting results from our own efforts, we will surely fail. We need to pray for a HOLY boldness (cf. Acts 4:29-30). Take courage in God!
1 Thessalonians 2:3. As well as being bold in the Lord, we must mark, too, the integrity of His message. “For our exhortation was not of deceit (for it is true), nor of uncleanness (impure motives), nor in guile (as if we were trying to trick you).” Because our message is true, we must proclaim it with clean hearts and pure motives, and with honest application to the hearts of our hearers.
1 Thessalonians 2:4. “But even as we have been approved by God to be entrusted with the gospel, so we speak; not as pleasing men, but God, who proves our hearts.” In the first instance, God is the one who has tested the hearts of his missionaries and found them genuine.
Therefore, He has entrusted them with the gospel. As a result, they speak not to please men, but to please God, “who proves the hearts of us.” Appointed by God, approved by God, entrusted by God, and aiming to please God: God should be at the centre of all our ministries!
1 Thessalonians 2:5. “For neither at any time with words of flattery were we (with you), even as you (all) know.” This is another thing which they already “know.” This is the only time that the word translated “flattery” appears in the New Testament.
“Nor with a pretext of covetousness; God (is) witness.” A mask to cover up greed, seeking to be served rather than to serve. This is not only something which they knew, but of which God also was witness!
1 Thessalonians 2:6. “Nor of men sought we glory, neither from you nor from others.” No indeed, neither flattery, nor greed, nor self-glory should be either method or motive within the Christian ministry.
No, they would not do this, even though they had (literally) “power to be burdensome as apostles of Christ” (cf. 1 Thessalonians 2:9; 2 Thessalonians 3:8).
1 Thessalonians 2:7. “But we were gentle in your midst, even as a nurse would cherish her own children.” Gentleness is a mark of a true minister of Christ (cf. 2 Timothy 2:24). It is a mark of strength, not weakness.
1 Thessalonians 2:8. Paul continues with the mother metaphor. Thus (literally) “yearning over you, we were pleased to have imparted to you (all) not only the gospel of God, but also our own souls, because you have become beloved to us.” A true pastor will have the gentleness, love, and self-sacrifice of a mother.
F). A SUMMARY OF THE LAW, AND A QUESTION OF IDENTITY.
Matthew 22:34-46.
This section begins with the Pharisees gathered together with just one malicious desire. They had heard Jesus “putting the Sadducees to silence” (Matthew 22:34), and yet they still imagined that they could outwit Him with questions of their own. Often men are more interested in proving the prowess of their own religious party, rather than in listening to Jesus.
So they chose a student of the Law to challenge Him with what they thought was a hard question. The verb used by Matthew indicates that this was a hostile attack - a ‘temptation’ (cf. Matthew 4:1; Matthew 22:18), or a “test” (Matthew 22:35). There is a place for valid questioning; but there is also such a thing as ‘tempting the Lord your God’ (Matthew 4:7): and, in our own lives, we should make ourselves aware of the difference.
The Rabbis taught that there were greater and lesser laws. Even Jesus spoke of a commandment as being ‘least’ (Matthew 5:19). So the question is, “which commandment of the law overarches all others?” (Matthew 22:36).
There are sins which are more heinous than others: but why do we always want to classify sins? ‘This’ may not be as bad as ‘that’ - but before God, ‘to offend in one point of the law is to be guilty of all’ (James 2:10). Break one link in a chain, and the whole chain is broken: all sin separates from God (Isaiah 59:2).
However, since you ask, the golden rule is the law of love. This consists first of all in words recited every day in what is known as the ‘Shema’ (Matthew 22:37; Deuteronomy 6:4-5), which calls for wholehearted love of God. Jesus calls this the first, and greatest commandment (Matthew 22:38).
Secondly, there is another commandment “like unto it” (Matthew 22:39): love your neighbour as you love yourself (Leviticus 19:18). On this likeness hinges “all the law and the prophets” (Matthew 22:40). Messiah ‘fulfils the law and the prophets’ (Matthew 5:17) by His own unique act of divine love (cf. John 3:16).
The hinge rests in this: ‘If a man says that he loves God, but hates his brother, he is a liar: for He who loves not his brother whom he has seen, how can he love God whom he has not seen?’ (1 John 4:20).
At this point, Jesus took over the agenda (Matthew 22:41). There are times when we need to stop speaking, stop questioning, and start listening to what God is saying in His Word. “What think ye of Christ?” (Matthew 22:42).
This is not unlike the question Jesus asked of His own disciples: ‘Whom do ye say that I am?’ (Matthew 16:15). What is our own response to Jesus? Do we stand in a personal relationship with Him?
Jesus was willing to challenge his challengers within the presuppositions of their pompous religiosity. “Whose Son is He?” Easy, they thought, “The Son of David” (cf. Isaiah 11:1; Jeremiah 23:5; Ezekiel 37:24).
Then Jesus astonished them with another question, arising out of their own Scriptures (Psalm 110:1). “How then doth David in spirit call Him Lord, saying, The LORD said to my Lord?” (Matthew 22:43-44). This statement itself is Trinitarian, and also gives a glimpse into the mechanics of Biblical inspiration: David, by the Spirit, was able to listen in to the counsels of Eternity.
“How - in what sense - is Messiah David’s son?” (Matthew 22:45). Jesus showed up the inadequacies of His interlocutors’ perceptions. More than David’s son, He is David’s Lord.
With this, at last, He rendered His enemies speechless (Matthew 22:46). They might then have surrendered their lives to Jesus, but we know that was not about to happen. Instead they sought more violent ways to destroy Him…
