670. DEU 3:23-27. THE PRAYER OF MOSES TO GO OVER TO THE GOOD LAND

Deu_3:23-27. The Prayer of Moses to Go Over to the Good Land

"And I besought the Lord at that time, saying, O Lord God, thou hast begun to show thy servant thy greatness, and thy mighty hand: for what God is there in heaven or in earth, that can do according to thy works, and according to thy might? I pray thee, let me go over, and see the good land that is beyond Jordan, that goodly mountain, and Lebanon," &c.’97Deu_3:23-27.

Among the preeminently exalted saints of olden times, stands Moses. He was distinguished for great energy of character, noble generosity and self-denial, and amazing fortitude and magnanimity. He was in the highest sense of the term, a patriot’97a lover of his own people. He was called of God to the most illustrious services,’97endowed with the most amazing gifts; and he had the signal honor of being Israel’s emancipator, lawgiver, and leader. He was remarkable for his reverence for God, implicit obedience, and profound humility. His spirit was most benignant and meek. Selfishness seemed to have had no lodgment in his heart; nor ambition in his mind. He was ready to live and toil, suffer and conflict for the good of Israel, and the glory of God.

Besides, he was most emphatically a man of a devotional spirit. He had remarkable power with God; and an invincible faith in the divine energy and goodness. He stands forth as the head of one of the great religious dispensations of the world’97as a most celebrated prophet, and very striking type of the Lord Jesus Christ. Yet he was but a man; and as such, he had his frailties and sins.

Our text presents this orb of Judaism under a partial eclipse, and gives us a very peculiar view of the divine character and procedure.

Observe,

I. The prayer of Moses.

II. The grounds of its partial rejection. And,

III. The divine alternative which was substituted.

I. The prayer of Moses.

Observe,

1. His sublime ascription.

"O Lord God," &c.; Deu_3:24. Here are several weighty particulars:

(1.) Here is the acknowledgment of the divine self-existence and supremacy. The one living God. The Jehovah of Israel, &c. No other being to be addressed or worshipped. See chap. Deu_6:4. Exo_20:3. He alone is God. See the Psalmist’s comparison; Psa_115:1-8.

(2.) The greatness and power of God are affirmed. Now God is not only comparatively great, but essentially so. Greater than the universe, &c. It is said, that greatness is to be ascribed unto God. See 1Ch_16:25; 1Ch_29:11. Psa_95:3; Psa_104:1. It is said, power belongs to the Lord. We read of his voice being "powerful," the "thunder of his power." He is clothed with strength, &c. We are referred,

(3.) To the pre-eminency of his works. All things are of him, and by him, and for him. Think of their variety, extent, grandeur, harmony, design! One boundless whole! from the grain of sand to the largest star’97from the imperceptible animalcule to the blazing seraph. See Neh_9:6. Job_38:4, &c. Psa_19:1. "The works of the Lord are great," &c. Then notice in this prayer,

2. The desire expressed.

"I pray thee, let me go over," &c.; Deu_3:25. Observe,

It was personal. It referred to himself.

It was most important. "Let me go over," &c. It was a promised land. Prepared also for them. It was a rich and great donation. Exceedingly desirable, when contrasted, &c., with the desert. "Good land," &c. See Exo_3:8.

It was what he might reasonably expect. He was the object of God’s love and favor, &c. He had been so faithful on the whole in God’s service, &c. He had been toiling on in the desert, &c.

Then notice in reference to the prayer,

II. The grounds of its partial rejection.

He states,

1. God’s refusal to hear.

This was not contradictory of God being the hearer or answerer of prayer; but we must ask according to his will. Where there is not an implicit promise, this should never be forgotten.

2. Grounds of the refusal.

These were connected with Israel’s sins. See Num_20:1-12.

3. God greatly honored Moses, in the manner of the refusal.

"Let it suffice thee," &c. Leave the matter with me. I cannot grant thy request; yet, "Speak no more." Hence, the prevalency of prayer was admitted, and the devotional power of Moses conceded. See another instance of this kind: Exo_32:10; in the case of Abraham pleading for Sodom, God heard, and conceded every point. He gave over asking, before God gave over giving. Then notice,

III. The divine alternative which was substituted.

1. A part of his request was conceded.

"Get thee up unto the top of Pisgah," &c., Deu_3:27. He wished to see it. God allowed him this privilege; and told him how and where he might behold it. See chap. Deu_34:1, &c.

2. He granted him a better inheritance. He took him to himself. The mind, the spirit of Moses did not die, but was released from the mortal tabernacle, &c. He still lived, and liveth on. For God is the God of the living, &c. He appeared in his refulgent glory, to greet the Messiah, when he was transfigured on the mountain. It is said that his death was next to a translation; chapter Deu_34:5; may be rendered by the "mouth of the Lord." Hence the beautiful fancy of the Rabbins, that God extracted his soul with a kiss. Thus, one sings:

"Like Moses to thyself convey’97

And kiss my raptur’d soul away."

Surely this was better than yielding to his prayer’97even as heaven is better than earth.

Learn,

1. To cherish august and reverential views of God.

Avoid levity, and undue familiarity in prayer. God’s nature and perfect works should lead to this.

2. Let your desires and hopes be fixed on the celestial land.

All here is poor and fading’97evanescent and dying. One vast sepulchre, &c. A better land promised. Christ has redeemed us,’97called us to it,’97leading us on to its possession. Set your hearts and souls on it, and on Christ Jesus, as the only way to it.

3. Let all the future events of life be left to the Lord.

People may err even in desiring to go to heaven. Wait till the Master calls. Let the present be occupied in "living to the Lord," &c. Think of Christ’s prayer: "I pray not that thou shouldest take them out of the world," &c.

4. A word to those who never think of heaven at all.

Be wise; and now begin an evangelical preparation for heaven, by faith in the Lord Jesus, and devotedness to him.

Autor: JABEZ BURNS