Deuteronomy 32:49
"Go up into the Abarim Range to Mount Nebo, in the land of Moab across from Jericho, and view the land of Canaan, which I am giving to the Israelites as their own possession.
Sermons
Death a Judgment Even to the Most Faithful Servants of GodR.M. Edgar Deuteronomy 32:48-52
Moses' EndJ. Orr Deuteronomy 32:48-52
Obedient unto DeathD. Davies Deuteronomy 32:48-52
Good Cheer Frown GodR. Betts.Deuteronomy 32:49-52
Moses Commanded to Ascend the Mount and DieD. Davies.Deuteronomy 32:49-52
The Devil a LiarDeuteronomy 32:49-52
The Happy PeopleHomilistDeuteronomy 32:49-52
The Happy People: Who and WhyJ. Smith, M. A.Deuteronomy 32:49-52
The Scene and Circumstances of Moses' DeathJohn Stuart, D. D.Deuteronomy 32:49-52
The Sin and Punishment of MosesR. Cattermole, B. D.Deuteronomy 32:49-52
What Dying IsEpiscopal Recorder.Deuteronomy 32:49-52














(see Deuteronomy 34.). - J.O.

Get thee up into this mountain...and die in the mount.
I. THE APPARENTLY HARD PROVIDENCE WHICH BEFELL MOSES ON THIS OCCASION.

1. It was death in the presence of unaccomplished work — a work to which Moses had consecrated his life, for which he had sacrificed much, and to which he had proved preeminently faithful.

2. It was a death amid shattered plans and unfulfilled hopes.

3. It came to Moses when, although old, he was yet vigorous.

II. BUT IT WAS ALSO A WISE AND LOVING PROVIDENCE.

1. It was the assertion of Divine impartiality.

2. It was a striking illustration of a man's sin following him in its results even when the sin itself has been forgiven.

3. It supplied a proof of the Divine adaptation of means towards the desired end.

4. It taught men that God was not dependent even upon the greatest and most honoured of His servants for the final triumph of His cause.

(D. Davies.)

I. THE LONELINESS OF THE DEATH ON NEBO. Moses was strong in faith, and its strength was tested here. It had often been tried before, and had stood the trial. In battles, in contentions with his people, it had been tested, and had stood the test. But what is death, when the blood is heated and the passions up, compared with death alone, apart from friends and friendly sympathy, with no kindly eyes and no sounds of loving words! There was great courage here. You have read of men who, in the excitement of battle, when death was strewing the red plain with human clay, rejoiced with a joy that knew no fear, and through the hell of carnage hewed their way to victory. In such cases death was met with great courage; but it was met with greater in the case of him who, with "eye undimmed and natural force unabated," quitted a high post of command, abandoned an enterprise when on the eve of accomplishment, without understanding the why or wherefore, and with life vigorous and strong within him, alone, unaccompanied, and by human eye unseen, calmly awaited death.

II. THE NEBO MYSTERY — one sows and another reaps. Have you never known a man whose youth and early manhood have been industriously spent in preparation for the serious work of life, in whose breast noble aspirations burned, of whom it was evident that the world would be the better for him, and who, with extensive acquirements, mature culture, confirmed principles, and thorough training, was about to step thus equipped into the arena of life, resolved to leave his mark for good on his age and time, when the command came, "Get thee up into the mountain, and die there," etc.? And the magnificent prospect of his life passed; the tree that many a sun had ripened and many influences of earth and sky had cherished, fell as its mass of blossom was passing into fruit. Have you never known a mother who, after a long and faithful training of her children, after patient watch and ward for many a year, during which she has considered no labour too great, no struggle too hard, no suffering and pinch too severe to equip them for the competition of life — as she is about to enter into the reward of her long and patient work, and to see in the success and gratitude of her children the recompense of many an anxious day and sleepless night, hears the command, sharp and sudden, from the Master of life, "Get thee up," etc.? Have you never known a merchant who, after many a year of ceaseless toil, during which, by shrewdness and patience, he had amassed fortune enough to give him ease and comfort for the remainder of his life, when about to enter his Canaan of rest, is suddenly struck down, the command having come, "Get thee up," etc.?

III. THE INGREDIENT OF JOY THAT WAS MINGLED IN THE CUP. "Be gathered unto thy people." These words imply a social heaven — not heaven as a dim, vague, ethereal scene, — but as a communion, a fellowship. Were it not so, our whole nature and instincts would require to be changed on entering it. "As Aaron thy brother died." Why this allusion, if not to give comfort to the old man? if not to intimate that his death would be meeting with his brother? This prospect must have taken at least one pang from death, and infused at least one drop of joy into the bitter cup he was called to drink.

IV. THE SCENE AND PROSPECT WHICH MOSES WAS PERMITTED TO ENJOY.

(John Stuart, D. D.)

It is a remarkable circumstance, not without an obvious moral, that the greatest favourites of the Almighty have been among the persons most severely dealt with by His providence. Not to mention our Saviour Himself — the only sinless, yet the most grievously afflicted of men — Abraham, "the friend of God," was put to a trial; the afflictions of Jacob were also great; Job's are proverbial; the painful vicissitudes of David's life outnumber its successes; and St. Paul, the most heroic servant of God in New Testament times, was subject to a long course of calamities. The real cause of the affliction is always sin. If it be asked — How can this be consistent with the fact that the sufferings of the most distinguished instruments of God's glory have been severe beyond the common lot of mortals? the answer is — that either we may observe in such persons great crimes set against signal virtues; or, at least, sin against peculiar light, and in spite of unusual grace: moreover, such are to be raised to remarkable heights of perfection; and this is not to be done but by means of chastisement and the stern discipline of affliction. Pass we, however, from general considerations to the individual instance before us.

I. THE CIRCUMSTANCES WHICH GAVE OCCASION TO THE DIVINE DECREE AGAINST MOSES — that he should not live to enter the promised land (see Numbers 20). The ground of the whole transgression seems to have been a hasty yielding to carnal passions; which in this case, as it ever does, shut out faith and reliance on God, and substituted distrust and self-confidence. And the criminality of this conduct was doubtless increased by the eminent dignity and great endowments of the offenders. It was for the head and legislator, and for the anointed High Priest, to set an example to the people of meekness and patient confidence.

II. THE DOCTRINAL AND SPIRITUAL MEANING, AND RESULTS, OF THIS EVENT.

1. The inclination of the Israelites to idolatrous worship, imbibed chiefly in that nursery of superstitions, Egypt, was strong at all early periods of their history. Profound, also, must have been their veneration for that man of wonderful gifts, who had brought them with the arm of God out of the house of bondage, and for forty years had led them in the wilderness. Hence if Moses had finished his great work in his own person, and, together with the Israelites of this generation, the children and grandchildren of his early contemporaries, had taken possession of Canaan as the design and completion of the enterprise, it is most probable that he would, in spite of himself, have been deified by his superstitious countrymen; and either substituted for, or confounded with, the Divine Liberator, whose vicegerent he was.

2. That the commission to lead into Canaan the children of the people whom Moses by the Divine power had freed from Egypt, now devolved upon Joshua — or, as he is called in the New Testament, Jesus — is an instance which I cannot wholly pass by in silence, of the typical character of all Bible history. Moses was a type of Christ, in his office and character, as the deliverer, leader, and pastor of God's flock, through the mingled trials and mercies of the wilderness; but Joshua was more remarkably so, in prefiguring our Lord's going before His people into heaven, at His ascension, to take possession for and with them of the celestial inheritance.

3. There is an obvious and sublime sense, in the fact of Moses, the giver of the Law — the administrator of that imperfect and temporary dispensation, not going over into the Promised Land. His work was now done — his function was at an end. The conducting of the people was now handed over to another — to Joshua, the type of Christ as ascending up on high and entering into His rest; "the law was given by Moses, but grace and truth came by Jesus Christ."

III. THIS SEVERITY OF GOD TOWARDS HIS SERVANT MOSES, SO FAVOURED AND "FAITHFUL IN ALL HIS HOUSE," PRESENTS A VERY AFFECTING CIRCUMSTANCE. It admonishes us, how much of the good consequences of a life may be defeated by one act of prevarication and disobedience. It admonishes us to be careful how we "finish our course," lest we "lose these things which we have wrought," even within sight of "the prize of our high calling."

(R. Cattermole, B. D.)

I am standing upon the seashore. A ship at my side spreads her white sails to the morning breeze and starts for the blue ocean. She is an object of beauty and strength, and I stand and watch her until at length she hangs like a speck of white cloud just where the sea and sky come down to meet and mingle with each other. Then someone at my side says: "There! she's gone!" Gone where? Gone from my sight, that is all. She is just as large in the mast and hull and spar as she was when she left my side, and just as able to bear her load of living freight to the place of her destination. Her diminished size is in me, and not in her. And just at that moment, when someone at my side says, "There! she's gone!" there are other eyes that are watching for her coming and other voices ready to take up the glad shout, "There she comes!" And that is — dying.

(Episcopal Recorder.)

Yet thou shalt see the land before thee.
I. A MESSAGE FOR CHRISTIAN WORKERS. Seed we have sown shall bear fruit when the hand that scattered it is at rest. Behind every Christian worker is God. Much of the work is hidden as yet, as Moses could not see the homesteads of the land, the divisions of the tribes, etc., but he could see the land. So can we by faith see in broad outlines the goal to which the Christian Church is travelling year by year. The evening of life shall be better than the morning.

II. A MESSAGE TO THE CHRISTIAN IN HIS PILGRIMAGE. The Jews could not think without regret of their life. Nor can we. What sublime mercy on God's part! Gratitude itself grows dumb in silent wonder. We can only say, "Forgive." But look forward now — what do you see? Many a failure, etc., yet the steady growth of the will of God in you — therefore the future shall be better than the past. Life ripening like harvest under the summer sun. "At evening tide it shall be light" — and lighter still when the veil of flesh is torn from the spirit.

III. A MESSAGE TO THOSE WHO ARE NOT CHRISTIANS. "The people sitting in darkness have seen a great light," — it is turned upon you that you may see the land before you.

(R. Betts.)

? — We are wont to note the sayings of dying men. The testimony both of the godly and the ungodly is more valuable and reliable at such a time. Moses was specially fitted to give an estimate of Israel's past experience and future prospects. He had been intimately connected with them for a lengthened period.

I. WHO IS ISRAEL?

1. A perverse people. They are often rebellious, they murmur often, they bring upon themselves punishment because of their obstinacy. They are slow to learn and obey. The type and the antitype correspond. The people of God are often so; and the world often sees it. Their leader and they do not always agree.

2. A peculiar people. They are different from the nations around them.

3. A pilgrim people. They were yet in the wilderness when Moses spoke of them.

4. A protesting people. They were raised up for this very purpose. "Ye are My witnesses."

5. A persecuted people. They were met by the Amalekites almost as soon as they had crossed the Red Sea. They had to encounter enmity and opposition all the way.

II. WHEREIN, THEN, CONSISTS ISRAEL'S HAPPINESS? Not certainly in their worldly, external, visible circumstances. There is nothing in these to draw forth the rapturous enthusiasm of Moses. No; but his vision and his voice extend beyond things seen and temporal. Their happiness arises out of their relation to God, the only true God.

1. They are chosen by His grace. Underneath them are the everlasting arms.

2. They are redeemed by His ann.

3. They are guided by His eye. He goes before them; He is their reward.

4. They are kept by His power. He is their refuge and their strength. Jehovah-nissi: the Lord is my banner.

5. They are cheered by His presence, His promise, and His purpose.

III. THERE IS NO HAPPINESS LIKE ISRAEL'S.

1. Because none comes from so good a source. With Thee is the Fountain of Life. From this fountain flows the river of the water of life. Other sources fail; they are broken cisterns.

2. Because none can be enjoyed with so much security. The promise of God is the best security which we can possibly possess.

3. Because none is so satisfactory in its own character. Out of Christ there is no happiness to be enjoyed worthy of the nature with which we are endowed.

4. Because none is so beneficial in its effects. The world, with its pleasures and pursuits, degrades and hardens the heart that is engrossed with them.

5. Because none is so permanent in its duration. "That knave, Death," as John Knox said, will take it all away — will mar the beauty, spoil the treasure, and bring the tenure to an end.

(J. Smith, M. A.)

Homilist.
I. HAPPY IN THEIR NAME. "Israel" signifies —

1. That God has chosen and prepared them to be His people.

2. That tie has privileged them with communion with Himself.

II. HAPPY IN THEIR SALVATION. Delivered from Satan's yoke and dominion, etc.

III. HAPPY IN THEIR DIVINE HELP.

1. Protection.

2. Security.

3. Strength.

IV. HAPPY IN THE PROSPECT OF A COMPLETE CONQUEST OVER ALL THEIR ENEMIES.

V. HAPPY IN THEIR ULTIMATE ARRIVAL IN THE LAND OF CANAAN.

(Homilist.)

Thine enemies shall be found liars unto thee.
That arch-enemy, the devil, is a liar from the beginning; but he is so very plausible that, like mother Eve, we are led to believe him. Yet in our experience we shall prove him a liar.

1. He says that we shall fall from grace, dishonour our profession, and perish with the doom of apostates; but trusting in the Lord Jesus, we shall hold on our way and prove that Jesus loses none whom His Father gave Him.

2. He tells us that our bread will fail, and we shall starve with our children; yet the Feeder of the ravens has not forgotten us yet, and He will never do so, but will prepare us a table in the presence of our enemies.

3. He whispers that the Lord will not deliver us out of the trial which is looming in the distance, and he threatens that the last ounce will break the camel's back. What a liar he is! For the Lord will never leave us, nor forsake us. "Let Him deliver him now!" cries the false fiend; but the Lord will silence him by coming to our rescue. He takes great delight in telling us that death will prove too much for us. "How wilt thou do in the swelling of Jordan?" But there also lie shall prove a liar unto us, and we shall pass through the river singing psalms of glory.

( C. H. Spurgeon.).

People
Aaron, Adam, Hoshea, Israelites, Jacob, Joshua, Moses, Nun
Places
Abarim, Bashan, Canaan, Gomorrah, Jericho, Jordan River, Meribah-kadesh, Moab, Mount Hor, Mount Nebo, Sodom, Zin
Topics
Abarim, Ab'arim, Across, Ascend, Behold, Canaan, Front, Giving, Heritage, Israelites, Jericho, Moab, Mount, Mountain, Nebo, Opposite, Possession, Range, Sons, View
Outline
1. Moses' song, which sets forth God's mercy and vengeance
46. He exhorts them to set their hearts upon it
48. God sends him up to mount Nebo to see the land, and to die

Dictionary of Bible Themes
Deuteronomy 32:48-52

     4254   mountains

Deuteronomy 32:49-50

     5143   climbing

Library
The Eagle and Its Brood
'As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings.'--DEUT. xxxii. 11. This is an incomplete sentence in the Authorised Version, but really it should be rendered as a complete one; the description of the eagle's action including only the two first clauses, and (the figure being still retained) the person spoken of in the last clauses being God Himself. That is to say, it should read thus, 'As an eagle stirreth up his nest,
Alexander Maclaren—Expositions of Holy Scripture

Their Rock and Our Rock
'Their rock is not as our Rock, even our enemies themselves being Judges.' DEUT. xxxii. 31. Moses is about to leave the people whom he had led so long, and his last words are words of solemn warning. He exhorts them to cleave to God. The words of the text simply mean that the history of the nation had sufficiently proved that God, their God, was 'above all gods.' The Canaanites and all the enemies whom Israel had fought had been beaten, and in their awe of this warrior people acknowledged that their
Alexander Maclaren—Expositions of Holy Scripture

Memento Mori
I propose this morning, as God shall help me, to lead you to consider your latter end. May the Holy Spirit bend your thoughts downward to the tomb. May he guide you to the grave, that you may there see the end of all earthly hopes, of all worldly pomp and show. In doing this, I shall thus divide my subject. First, let us consider Death, secondly, let us push on the consideration by considering the warnings which Death has given us already; and then, further, let us picture ourselves as dying,--bringing
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

Religion --A Reality
Now we will grant you this morning that much of the religion which is abroad in the world is a vain thing. The religion of ceremonies is vain. If a man shall trust in the gorgeous pomp of uncommanded mysteries, if he shall consider that there resides some mystic efficacy in a priest, and that by uttering certain words a blessing is infallibly received, we tell him that his religion is a vain thing. You might as well go to the Witch of Endor for grace as to a priest; and if you rely upon words, the
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

At a Public Fast in July, First Sabbath, 1650. (257)
At A Public Fast In July, First Sabbath, 1650.(257) Deut. xxxii. 4-7.--"He is the Rock, his work is perfect, for all his ways are judgment," &c. There are two things which may comprehend all religion,--the knowledge of God and of ourselves. These are the principles of religion, and are so nearly conjoined together, that the one cannot be truly without the other, much less savingly. It is no wonder that Moses craved attention, and that, to the end he may attain it from an hard hearted deaf people,
Hugh Binning—The Works of the Rev. Hugh Binning

Jeremy Taylor -- Christ's Advent to Judgment
Jeremy Taylor, born in Cambridge, England, in 1613, was the son of a barber. By his talents he obtained an entrance into Caius College, where his exceptional progress obtained for him admission to the ministry in his twenty-first year, two years before the canonical age. He was appointed in succession fellow of All Souls, Oxford, through the influence of Laud, chaplain to the King, and rector of Uppingham. During the Commonwealth he was expelled from his living and opened a school in Wales, employing
Various—The World's Great Sermons, Vol. 2

a survey of the third and closing discourse of the prophet
We shall now, in conclusion, give a survey of the third and closing discourse of the prophet. After an introduction in vi. 1, 2, where the mountains serve only to give greater solemnity to the scene (in the fundamental passages Deut. xxxii. 1, and in Is. 1, 2, "heaven and earth" are mentioned for the same purposes, inasmuch as they are the most venerable parts of creation; "contend with the mountains" by taking them in and applying to [Pg 522] them as hearers), the prophet reminds the people of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Appendix xvi. On the Jewish views About Demons' and the Demonised,' Together with Some Notes on the Intercourse Between Jews and Jewish Christians in the First Centuries.
IT is not, of course, our purpose here to attempt an exhaustive account of the Jewish views on demons' and the demonised.' A few preliminary strictures were, however, necessary on a work upon which writers on this subject have too implictly relied. I refer to Gfrörer's Jahrhundert des Heils (especially vol. i. pp. 378-424). Gfrörer sets out by quoting a passage in the Book of Enoch on which he lays great stress, but which critical inquiries of Dillmann and other scholars have shown to be
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Justice of God
The next attribute is God's justice. All God's attributes are identical, and are the same with his essence. Though he has several attributes whereby he is made known to us, yet he has but one essence. A cedar tree may have several branches, yet it is but one cedar. So there are several attributes of God whereby we conceive of him, but only one entire essence. Well, then, concerning God's justice. Deut 32:4. Just and right is he.' Job 37:23. Touching the Almighty, we cannot find him out: he is excellent
Thomas Watson—A Body of Divinity

The Truth of God
The next attribute is God's truth. A God of truth and without iniquity; just and right is he.' Deut 32:4. For thy mercy is great unto the heavens, and thy truth unto the clouds.' Psa 57:10. Plenteous in truth.' Psa 86:15. I. God is the truth. He is true in a physical sense; true in his being: he has a real subsistence, and gives a being to others. He is true in a moral sense; he is true sine errore, without errors; et sine fallacia, without deceit. God is prima veritas, the pattern and prototype
Thomas Watson—A Body of Divinity

The Finding
Heinrich Suso Deut. xxxii. 10 Now have I seen Thee and found Thee, For Thou hast found Thy sheep; I fled, but Thy love would follow-- I strayed, but Thy grace would keep. Thou hast granted my heart's desire-- Most blest of the blessed is he Who findeth no rest and no sweetness Till he rests, O Lord, in Thee. O Lord, Thou seest, Thou knowest, That to none my heart can tell The joy and the love and the sorrow, The tale that my heart knows well. But to Thee, O my God, I can tell it-- To Thee, and
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

viii
We have not treated the Latin Church after that fashion. There is not a hymn of real merit in the Latin which has not been translated, and in not a few cases oftener than once, with the result that the gems of Latin hymnody are the valued possession of the Christian Church in all English-speaking lands. One does not proceed far without making some discoveries which may account, to a certain extent, for the neglect of Greek hymnody by those men who are best qualified to pursue the study of it. The
John Brownlie—Hymns of the Holy Eastern Church

The Call of Moses
There is a great deal more room given in Scripture to the call of men to God's work than there is to their end. For instance, we don't know where Isaiah died, or how he died, but we know a great deal about the call God gave him, when he saw God on high and lifted up on His throne. I suppose that it is true to-day that hundreds of young men and women who are listening for a call and really want to know what their life's mission is, perhaps find it the greatest problem they ever had. Some don't
Dwight L. Moody—Men of the Bible

Perhaps There is no Book Within the Whole Canon of Scripture So Perplexing and Anomalous...
Perhaps there is no book within the whole canon of Scripture so perplexing and anomalous, at first sight, as that entitled "Ecclesiastes." Its terrible hopelessness, its bold expression of those difficulties with which man is surrounded on every side, the apparent fruitlessness of its quest after good, the unsatisfactory character, from a Christian standpoint, of its conclusion: all these points have made it, at one and the same time, an enigma to the superficial student of the Word, and the arsenal
F. C. Jennings—Old Groans and New Songs

Epistle cxxvii. From S. Columbanus to Pope Gregory .
From S. Columbanus to Pope Gregory [89] . To the holy lord, and father in Christ, the Roman [pope], most fair ornament of the Church, a certain most august flower, as it were, of the whole of withering Europe, distinguished speculator, as enjoying a divine contemplation of purity (?) [90] . I, Bargoma [91] , poor dove in Christ, send greeting. Grace to thee and peace from God the Father [and] our [Lord] Jesus Christ. I am pleased to think, O holy pope, that it will seem to thee nothing extravagant
Saint Gregory the Great—the Epistles of Saint Gregory the Great

God's True Treasure in Man
'The Lord's portion is His people; Jacob is the lot of His inheritance.'--DEUT, xxxii.9. 'Jesus Christ (Who) gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people.'--TITUS ii. 14. I choose these two texts because they together present us with the other side of the thought to that which I have elsewhere considered, that man's true treasure is in God. That great axiom of the religious consciousness, which pervades the whole of Scripture, is rapturously
Alexander Maclaren—Expositions of Holy Scripture

The Gospel Feast
"When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread that these may eat?"--John vi. 5. After these words the Evangelist adds, "And this He said to prove him, for He Himself knew what He would do." Thus, you see, our Lord had secret meanings when He spoke, and did not bring forth openly all His divine sense at once. He knew what He was about to do from the first, but He wished to lead forward His disciples, and to arrest and
John Henry Newman—Parochial and Plain Sermons, Vol. VII

The Necessity of Regeneration, Argued from the Immutable Constitution of God.
John III. 3. John III. 3. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. WHILE the ministers of Christ are discoursing of such a subject, as I have before me in the course of these Lectures, and particularly in this branch of them which I am now entering upon, we may surely, with the utmost reason, address our hearers in those words of Moses to Israel, in the conclusion of his dying discourse: Set your hearts unto all
Philip Doddridge—Practical Discourses on Regeneration

Lix. The Preacher and his Hearers.
22nd Sunday after Trinity. S. Matthew xviii. 23. "The kingdom of Heaven is likened unto a certain king, which would take account of his servants." INTRODUCTION.--I have been a good deal abroad, over the Continent of Europe, and whenever I am in a little country inn, I make a point of going into the room where the men are smoking and drinking wine or beer, and hearing their opinions on the politics of the day, and of their country. Now, my experience tells me that in country taverns in France, and
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

The Prophet Micah.
PRELIMINARY REMARKS. Micah signifies: "Who is like Jehovah;" and by this name, the prophet is consecrated to the incomparable God, just as Hosea was to the helping God, and Nahum to the comforting God. He prophesied, according to the inscription, under Jotham, Ahaz, and Hezekiah. We are not, however, entitled, on this account, to dissever his prophecies, and to assign particular discourses to the reign of each of these kings. On the contrary, the entire collection forms only one whole. At
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Jewish Dispersion in the West - the Hellenists - Origin of Hellenist Literature in the Greek Translation of the Bible - Character of the Septuagint.
When we turn from the Jewish dispersion' in the East to that in the West, we seem to breathe quite a different atmosphere. Despite their intense nationalism, all unconsciously to themselves, their mental characteristics and tendencies were in the opposite direction from those of their brethren. With those of the East rested the future of Judaism; with them of the West, in a sense, that of the world. The one represented old Israel, stretching forth its hands to where the dawn of a new day was about
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Early Life of Malachy. Having Been Admitted to Holy Orders He Associates with Malchus
[Sidenote: 1095.] 1. Our Malachy, born in Ireland,[134] of a barbarous people, was brought up there, and there received his education. But from the barbarism of his birth he contracted no taint, any more than the fishes of the sea from their native salt. But how delightful to reflect, that uncultured barbarism should have produced for us so worthy[135] a fellow-citizen with the saints and member of the household of God.[136] He who brings honey out of the rock and oil out of the flinty rock[137]
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

The Christian's God
Scripture References: Genesis 1:1; 17:1; Exodus 34:6,7; 20:3-7; Deuteronomy 32:4; 33:27; Isaiah 40:28; 45:21; Psalm 90:2; 145:17; 139:1-12; John 1:1-5; 1:18; 4:23,24; 14:6-11; Matthew 28:19,20; Revelation 4:11; 22:13. WHO IS GOD? How Shall We Think of God?--"Upon the conception that is entertained of God will depend the nature and quality of the religion of any soul or race; and in accordance with the view that is held of God, His nature, His character and His relation to other beings, the spirit
Henry T. Sell—Studies in the Life of the Christian

How those are to be Admonished who Decline the Office of Preaching Out of Too Great Humility, and those who Seize on it with Precipitate Haste.
(Admonition 26.) Differently to be admonished are those who, though able to preach worthily, are afraid by reason of excessive humility, and those whom imperfection or age forbids to preach, and yet precipitancy impells. For those who, though able to preach with profit, still shrink back through excessive humility are to be admonished to gather from consideration of a lesser matter how faulty they are in a greater one. For, if they were to hide from their indigent neighbours money which they possessed
Leo the Great—Writings of Leo the Great

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