 |  |
Heaven and earth are called upon to hear this proclamation, the doctrine of which is
likened to rain and dew upon the tender herb, and showers upon the grass (Deut. 32: 1,
2). This we learn from Psa. 72: 6 is a figure setting forth the restoration of Israel at
the coming of the Lord:--
"He shall come down like rain upon the mowings (the grass having been cut and
carried away, leaving all parched and apparently dead: as showers that water the earth."
The Psalm that contains these words "consummates the prayers of David"
(Psa. 72: 20), just as Deut. 32: consummates the desire of Moses.
This Song of Moses has been like a quarry out of which succeeding prophets have
been led to take stones for the erection of the great temple of truth.
Isaiah's prophecy traverses much the same ground as that covered in the Song. We
give the following parallels as examples:--
"Hear, O heavens, and give ear, O earth: for the Lord hath spoken" (Isa. 1: 2, and
Deut. 32: 1).
"I have nourished and brought up children, and they have rebelled against Me"
(Isa. 1: 2, and Deut. 32: 6, 13, 14, 15).
"Children that are corrupters" (Isa. 1: 4, and Deut. 32: 5).
"Ye rulers of Sodom . . . . . ye people of Gomorrah" (Isa. 1: 10, and Deut. 32: 32).
"Wherefore, when I looked that it should bring forth grapes, brought it forth wild
grapes? " (Isa. 5: 4, and Deut. 32: 32).
"Thou, Lord, art our Father, our Redeemer"
"But now, O Lord, Thou art our Father; we are the clay" (Isa. 63: 16, 64: 8, and
Deut. 32: 6).
"Blessed be . . . . . Israel Mine inheritance" (Isa. 19: 25, and Deut. 32: 9).
"Thou shalt delight thyself in the Lord, and I will cause thee to ride upon the high
places of the earth" (Isa. 58: 14, and Deut. 32: 13).
"O Jacob, My Servant; and thou, Jeshurun, whom I have chosen" (Isa. 44: 2, and
Deut. 32: 15).
"Because thou hast forgotten the God of thy salvation, and hast not been mindful of
the Rock of thy strength" (Isa. 17: 10, and Deut. 32: 15, 18).
"The acceptable year of the Lord and the day of vengeance of our God."
"For the day of vengeance is in My heart, and the year of My redeemed is come"
(Isa. 61: 2, 63: 4, and Deut. 32: 35, 41, 43).
A collection of all the citations from and allusions to this Song of Moses would take
us through a great deal of Scripture, and would provide a most trustworthy commentary.
We cannot do this in the present article. Some readers, however, may be able to pursue
the subject, and so check the exposition that we give here. Taking a broad view of the
Song, we see that it shows the downward path that Israel trod, lightly esteeming the Lord
their Redeemer, abusing His gifts, being set aside by Him for a time, and then, in the
fullness of His mercy, being delivered when their power was gone and their helpers
proved to be vain. The whole is an exposition of the name Jehovah. He is a God of truth
and at the same time without iniquity; a God of truth in that He keeps all His promises,
yet a God Who is just and right, in that He does not pass over sin as of no consequence.
The key to this Song seems to be the recurring name "Jehovah". The title comes