Deuteronomy Chapter 32

Deuteronomy 32
The connection of this chapter with Ex. 6, already noticed elsewhere, is exceedingly striking, as showing the place that these prophetic revelations hold. At the end here, they are returned and stand in the house celebrating Jehovah who has blessed. That is the place of these Psalm 8, He set the bonds of the "peoples" not "people."
As regards the development of principle in the Scripture history of the world; first, Innocence which precedes the ways of God, then man left to himself in sin (though not without testimony), but without governmental restraint. Then the principle of government in man's hand in Noah. After this, the sources of blessing and governmental interference being by man attributed to, and so morally fallen into the hands of the enemy, the separation of Abraham takes place by the revelation of the glory of the true God, and election, calling, promise, and we may add faith, are brought out fully to light as public principles of dealing, for without doubt God has acted on them ever since the fall. Then the establishment of a people, by redemption and deliverance, under the law and immediate government of God are introduced-a people of God in the world. Within this come priesthood, prophecy, and subsequently royalty.
After this, the government of the world trusted to man-one man as head of empire and sovereign authority in the world—replacing a people in relationship with God, center of other nations, who ought to have owned Him. After the rejection of Christ, who came under this state of things, the government is left externally unchanged, only the Jews are set aside; various historical changes take place, but the age remains unclosed, and the Church is called out for heaven, and then, God resuming His dealings with Jews and Gentiles as guilty of rejecting Christ as Head of all, and in Him all is substantially resumed. The Law-a people by redemption—Israel, center of nations—universal dominion in Man—royalty in Israel—and the results of calling, election and promise; the Church being in its own place apart, i.e., associated with Christ. Babel may be noticed, by the way, as introducing the formation of nations, of which Israel was to be the center.
The book of Deuteronomy then contains the terms of the responsible possession of the land with Jehovah there, so that their enjoyment of it should be inseparably connected with Him where He placed His name. Chapter 26 gives the expression of this and closes the book. It does not go beyond Jacob and redemption out of the ruin he had got into by going down into Egypt, and enjoyment of the blessings brought into by it. This is not approaching God, nor sure promises given to Abraham, etc.; the latter are not the subject of the book, for he was a stranger and a pilgrim, and the former gave rise to there being nothing, save a few circumstances to secure their and the people's enjoyment, about priestly action. Chapter 16 gives another character, God's work by which He gathers round Himself, and the condition of the people so gathered around Himself. Every male was to come to the place where He had put His name.
The three feasts are well-known, prefiguring the work of the deliverance of the soul based on Christ's blood, its state in connection with it-the gift of the Holy Ghost, so that there is a free-will offering, and the common joy of grace, yet warning-and the full enjoyment as no longer pilgrims but blessed in everything. The wilderness is not Deuteronomy. There it is properly typical, and the question was approach to God Himself in the holiest; hence it is heavenly, though the heavens were not yet opened, the veil unrent, and no one able to go in. Hence in this book there is no eighth day to the feast of tabernacles, nor are the sacrifices before as in Leviticus, and still more Numbers, but gathering round Jehovah and. the spiritual state connected with that which did it.
L'amour de Christ est un amour qui est all dessus de toutes nos misêres, mais qui s'adapte a toutes nos znisares, et qui n'est froisse ni refroidi par aucune de ces misêres.
The love of Christ is a love which is above all our wretchednesses, but which adapts itself to all our wretchednesses, and which is not repelled nor chilled by any of these wretchednesses.
Leviticus tombeau dans lequel nos peches sont ensevelis est le monument de la grace iternelle de noter Ditu.
The tomb in which our sins are buried is the monument of the eternal favor of our God.