(Continued from p. 106)

8.-MOSES' DEATH AND BURIAL

Considerably over a year has elapsed since the disrobing and death of Aaron on Mount Hor(Num. 20:27, 28). Nearing the land once more after wandering in the wilderness for nearly forty years, Israel again speaks "against God, and against Moses"(Num. 21:4-9). Among other complaints they say, "Our soul loatheth this light bread"-the manna. For this the Lord sends"fiery serpents among the people, and they bit the people; and much people of Israel died." After they acknowledge their sin, by direction of the Lord Moses erects a serpent of brass upon a pole, and as many as look to it "live."

Seeing that our Lord refers to this in His conversation with Nicodemus, our allusion to it will be a departure from the historical treatment and be confined to that view of it which He presents, namely that of a type of His own death upon the cross. The serpent's bite represents the injection of the poison of sin, through accepting the advice of"the serpent." The erection upon the pole of a serpent (not a lamb) presents the Holy One made sin, identified not merely with our guilt but with our sinful nature. And, as the brazen altar shows, the brass speaks of the judgment of sin. Thus in the death of Christ, what we are as sinners by nature is ended in judgment, where we "died with Him." Moreover, He becomes the source of life to us, even "eternal life." All who believe on the Son have this life, but not independently, for, "This life is in His Son" (1 John 5:11). And it is he who "hath the Son" who "hath life" (ver. 12). But although the believer does not have the life in himself as a source, he does have it "in him" in a dependent way, for it is written:"No murderer hath eternal life abiding in him" (1 John 3:IS), a statement without meaning if no one has it in him. As to its character, our Lord teaches that by it we know divine Persons, even as it is said:"This is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent" (John 17:3).

Resuming the historical narrative, it is not long after the uplifting of the brazen serpent that Israel enters the land. But we anticipate. Moses is now an hundred and twenty years old. His work is done. With the new generation he has been reviewing the path already trodden, pointing out its lessons, and warning against disobedience. He has broken out into a "song," and has pronounced a blessing on those he is leaving behind (Deut, chaps. 32,33), those pronouncements upon Israel from Reuben to Asher furnishing matter for prolonged meditation. He glorifies the God of Jeshurun (His beloved people), saying there is "none like unto" Him. And in conclusion he says:"Happy art thou, O Israel:who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee, and thou shalt tread upon their high places."

Thus is ending the life and labors of this divinely chosen and spiritually furnished servant of God. With undimmed eyes and with firm tread he takes his last journey as he ascends to the top of mount Pisgah, where Jehovah points out to him the goodly land he cannot enter. With appreciative vision he surveys the landscape, exhibiting therein minutest interest. From his Counselor and Guide he hears the words:"This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed:I have caused thee to see it with thine eyes, but thou shall not go over thither.'" Whereupon the venerable servant of God dies and is buried of Him "in a valley in the land of Moab, over against Bethpeor:but no man knoweth of his sepulcher unto this day."

It is probable that the allusion in Jude 9 to conflict between Michael the archangel and Satan over the body of Moses implies an attempt by the evil one to frustrate God's wisdom in concealing the body from those who might decide at some time to use it for superstitious purposes. Knowing man's tendency to enlist the service of tombs, bones, and various relics, He reveals it as a thing of satanic suggestion and opposed to His wishes.

The five books of Moses, called "The Pentateuch,'" conclude with the account of his death and burial, this conclusion being an appendix by an unknown writer who properly inserts it at the close of the fifth book. Each one of these books is recognized by the Lord as the writings of Moses, there being citations from them all as from his pen. Best of all, to him who understands them, they tell in varying form the story of Him who was to come, for, says our Lord, "HE WROTE OF ME."
–E. J. REID.