Deuteronomy 32:10: He, Him, and Us

0:02 Looking at our world from a theological perspective. This is the Theology Central podcast making Theology Central. Good afternoon everyone. It is Tuesday, November twelfth, twenty twenty four. It is currently four fourteen pm Central Time, and I am coming to you live from the Theology Central studio located right here in Abilene, Texas. Well. If you have something to write on and something to write with, I need you to write down three things. Are you ready? The first thing I need you to write down is he He.

0:43 The second thing him him, so number one he, number two him, and number three us he him us. Those are the three things I want you to write down, He us, And we're gonna see if we can get to the US because we've already talked about the he and him and it's all going to make sense, I guess once I kind of help you know what's going on. Well and All started with a sermon from Chuck Swindall dealing with well being in the desert. When God puts us in a desert, and a desert represents difficult times, bad times, really, anything that bad that happens, that's your desert.

1:29 And God chooses the desert that's right for you. He puts you in the desert, you go through all this horrible pain, tragedy, suffering. But hey, hey, hey, hey, turn that frown upside down. Everything's gonna be okay. I'm being a little you know, I'm being a little sarcastic. Hey, hey, hey, everything's gonna be good because God puts you in this desert and he picked this desert for you, because he's preparing you for some great purpose. And this is all said as if it's a universal truth. It's a definitive thing, it's a certainty, and it's all based off well in the Bible, people end up in the desert, and so somehow we're going to take what happened to them and we're gonna say it's applicable to us, and we're gonna make it all about us. And you know how that drives me, and it should drive you crazy, because that's a mishandling of the Word of God. It's twisting it.

2:21 It's just utilizing it for our purpose. It's reading into the text instead of pulling from the text. It's is of Jesus versus exit Jesus. We've been talking about all of these things. It's been driving me crazy. So we discussed it. And then even though I think the I think the main text of the sermon was supposed to be an exodus, who never got there because we got to Deuteronomy thirty two ten, and that's where we've kind of parked, and I'm trying to move it forward. Deteronomy chapter thirty two, verse ten. Let me read the verse. At this point, you should have it memorized. Deuteronomy thirty two ten. This is what we refer to are the Bible Bible heading, depending on your Bible. Moses's song. Here's a song, a poetic expression of Israel's time in the wilderness and God's dealing with them in the wilderness. All right, Moses' song. It's a context. And guess who the them in the wilderness? That Oh, that's Israel. Okay, that's not you, that's not me, that's not us, that's them, Okay. But Deuteronomy chapter thirty two, verse ten reads he he found him in a desert land. He found him in a desert land. Now we looked in our last episode, we spent over an hour talking about he and him, And let me give you a little bit of summary on what we discovered about the he and him. First, let's start with the he. All right, Let's start with a he,

3:52 the he and Deuteronomy thirty two ten. That he that is a reference to God, all right? And what did we learn about this? Let me summarize the use of he and Deuteronomy thirty two ten is significant because it emphasizes God's personal and relational nature, especially in his covenant relationship with Israel. This anthropomorphic language underscores that God is actively involved with his people as their protector and provider, conveying his faithfulness, care, and intimate connection with Israel. The personal pronoun he is more than a grammatical choice. It reflects a philological emphasis on God's loving, covenantal commitment to his people. He's very personal. He not it, not some mysterious force, not some impersonal deity, but He, the covenant God of Israel. He he. Now, what was the significance about the him? What is the significance about the him? Reading a summary, the use of him and Deuteronomy thirty two ten refers to Israel as a singular personal entity. The he is God the hymn and Deuteronomy thirty two ten.

5:21 That is Israel. So the use of him and Deuteronomy thirty two ten refers to Israel as a singular personal entity. It is significant because it highlights the covenant intimacy, unity, and affection that characterizes God's relationship with his chosen people. It adds a deeply relational tone, showing that God's care, protection, and guidance are directed towards Israel as though they were a beloved individual, emphasizing his covenantal commitment and nurturing love. This personification helps readers understand Israel's unique growth and identity and God's redemptive plan. Right, I think that sounds I think that sounds really good. I think that that's a good way to summarize it. So so we did that in the last episode. We did that, and we kind of moved on, and and I, in some ways I felt like, that's that's sufficient. I did a good job.

6:21 That's he in him. But I was like, wow, I wonder, I wonder what else I could possibly do with that. I wanted I wanted to move on because we have he found him in a desert, right that he is God to him is Israel. He found him. And then if you look at Deuteronomy thirty two ten, depending on your translation, some break it down. That God he does four actions for to the him, for the him on behalf of the him. Hey, hey, there are four actions God does in Deuteronomy thirty two ten. We see the first one he found owned, So he found Israel in a desert land and the waste telling wilderness. He led him.

7:07 God led Israel about, he instructed him, and he kept him. That's the king James. Other translations stated a little differently. So I wanted to get to those four actions. Okay, what are the actions God did to Israel? How did this actually happen? Some maybe specific examples from Exodus numbers, some specific example, and at some point maybe we'll get to that. And then I was going to see how those things transfer possibly over to us. That's that's what I started thinking about. And so I wanted to get to that. But then I was like, well, I wonder, I wonder how it went. I wonder. So then I came up with this idea. I came up with this idea.

7:50 I said, I know what I'll do. Let me ask Ai to critique and analyze my last episode. Let me ask Ai to critique and analyze my last episode, and see what Ai has to say about my last episode, And here's the critique AI provided me for my last episode. The podcast provides a rigorous critique of popular evangelical approaches to Old Testament passages, emphasizing the risk of applying Israel's specific promises to modern Christians. The host argues convincingly for the importance of proper hermeneutics, showcasing a commitment to respecting the original texts context, particularly when it comes to pronouns that might otherwise seem trivial. Because I really emphasize, he is God, Him is Israel. That's not us. He and Him is not you and me. All right, So I really, really, really really really emphasized that, So it acknowledges that I did that. But then it says, how Comma, h hey, I just gave me a However, Comma, oh no, that's not good. However, what is AI going to say? Some listeners might feel the host critique is too narrowly focused, if I can read correctly, narrowly focused, potentially overlooking broader

9:26 interpretive traditions that view the Old Testament as typology or allegorical. Now, let me make it very clear, I don't overlook those other interpretive traditions. I just think when you get to typology and allegorical, it turns the Bible into a subjective mess where you can make it say whatever you want to say. And then what do you do see when you make it typological or allegorical. Here's my concern. Then you come in, you take something, you make it a universal principle, you almost make it a command, or you offer people some promise and some comfort, and they're not never going to get the promise or the comfort because it was never meant for them. And you may be taking something that was clearly descriptive now making it prescriptive.

10:11 And when you make it, when you go to typology or allegorical, you literally can make it say almost whatever you want it to say. So I don't ignore that. I just reject those, it says. While the host advocates for a strict historical and covenantal interpretation, he does not fully address other interpretive frameworks within Christian history, such as typology, that have influenced Christian preaching and teaching. Okay, I understand that critique. I accept that critique, but I reject the other systems. So therefore I wasn't going to spend a lot of time with them. It says the podcast is a valuable contribution to discussions on Biblical interpretation and harmeneutics.

10:56 It strength lies in the host insistence on understand the text in its original context and the emphasis on theological literacy. Yet, while the critique of swyndolp sermon is thoughtful, a more nuanced discussion on the balance between exegesus and relevant application could provide a fuller perspective on how different theological traditions have historically approached the Old Testament. So it kind of critiqued maybe I didn't offer any kind of application maybe And you know what, maybe I didn't. Maybe maybe with the he and Him, I did focus on what it meant in the original context, which I felt we needed to do and warn us away. So then I'm like, well, what could I do here? What could I do here?

11:49 Is there any way to bring this over to us? So I started thinking about it. Now. My first thought was to turn on the microphone and go, okay, guys, I got a Bible study exercise for you, right, I gotta, I gotta, I got an assignment for you, right, I have a pop quiz for you? What I need you to do is take Deuteronomy thirty two ten and I need you to see the He and the Hem. I need you to see the context. And then I need to ask yourself where where do where do Where do us? Okay, I know may not be grammatic grammatically correct? Where do we? Where do you? And I? Where do us? How do how can we find ourselves in this text? Using it every way proper and improper that I can to really emphasize the point where do we fit in? Is there anything for us? We got the He and the Hem is a room for us? Is there anything that can be transferable to us, especially in a Christian, you know, New Testament type setting, without doing any damage to the text.

12:59 I almost wanted to just kind of pose it as a question to say, all right, guys, go figure it out. We have the heat, we have the Hem, the He is God to him is Israel? Where is the us? Where are you and I? Where do we fit in? How do we fit in? And I just wanted to leave it there. I'm not going to do that. I'm going to offer some ideas. I'm not saying I'm going to agree with these ideas, but we'll look at some ideas and you can tell me what you think. Now that keeps us from the four things, right, I still want to get to the four things. But we can't get to the four things until we've got the he and him. Where do we fit in? So we're going to look at he him us. We've looked at the he and him. Now it's just the us, and we'll see what we can do. I think that should be beneficial, at least I think so. So here's what I want you to do. First, let me give you an assignment.

13:56 Let me give you an assignment. If you have the sermons two point oh app Sermons two point oh app put out by sermonaudio dot com, you can go to sermon audio dot com, look on the website, download the Sermons two point oh app, look on their app. And I want you to start looking for random sermons on Deuteronomy chapter thirty two, verse ten. Deuteronomy chapter thirty two, verse ten, and well it's Tuesday, spend a good portion of this week and Deuteronomy thirty two ten. Now, remember you're supposed to be reading Isaiah forty through fifty five, over and over and over and over and over again. We still are going to be doing work on Isaiah forty through fifty five. So don't forget that, Please don't forget that. But I want you to listen to some random sermons again. Choose them randomly. Don't choose by your favorite speaker, your favorite church, or our favorite denomination. Just choose random sermons on Deuteronomy thirty two ten and see what they do with it. Now, it's going to be the same test that we apply. How quickly do they move out Israel and move you in? How quickly do the does him get replaced by us? How quickly do them get moved out and we get put in? And I think, and you can? You can? You can? You know?

15:13 Time it and let me know what you discover. All right, So that's your first assignment. Just start looking up random sermons on Deuteronomy thirty two ten. We will see what this goes. It could be, it could be a final challenge. But you're ready to do a little bit more a work here, all right. The themes of he that's God and Him which is Israel all found in Deuteronomy thirty two ten. Well, this demonstrates, This shows God is being portrayed as a protective, guiding and nurturing he. I think that's fair to say, right, God is being demonstrated as protective, guiding, and nurturing by the use of this personal pronoun he and Israel demonstrated or portrayed as God's beloved or chosen by using the personal pronoun him. Now, how does this show up in the New Testament? Are there any connections that would reveal how God's covenant relationship with Israel foreshadows his relationship with believers in Christ? Can we extend any of these principles to us? Well? Are you ready to consider how this is possible? God is he? Let's see gods as being protective and caring. God was protective and caring for Israel. Is that idea that He's protective and

16:46 caring for us? Is there a connection? Now? I'm gonna throw out like a million warnings right here, because I think this could get very, very very vere. This is where I get very nervous, right, because this is what we can say, as God and protected for Israel and the wilderness, he will care and protect for you. Are you serious? Are you really serious? God's gonna do for me? All the things he did for Israel in the wilderness are you sure of that food is just gonna drop from the heavens? Is he going to do all of that? I mean, come on, now, see this is where we hey, what God did for Israel, he'll do for you. He's gonna part the Red Sea for crying out loud. I mean, come on now, come on, we gotta be careful with this. Right. So, but do we see God's protective caring role for us, just maybe in a different way? And Deuteronomy thirty two to ten God's actions as he the one who finds again depending on your translation, he finds, He encircles, he cares, and he keeps Israel. Does it for shadow his protective role for his people which is carried into the New Testament?

18:05 Does it do that? Does Jesus embody this protective caring nature, often describing himself in terms that reflect God's care for Israel. As God cared for Israel, Jesus embodies that, and then he extends it beyond just Israel? Is that true? Well? Ai gave me John chapter ten as a New Testament reference, John chapter ten, John ten eleven, John ten eleven. I am the good Shepherd, The good Shepherd giveth his life for the sheep. This is John ten eleven. I am the good shepherd, The good shepherd giveth his life for the sheep. It skips verse twelve and thirteen. What's to go to verse fourteen? I am the good shepherd, and know my sheep, and am known of mine. So he's the good shepherd and he gives his life for the sheep.

19:19 This would be shepherding, caring, sacrificing. Do we get maybe a shepherd would protect to some level. Jesus calls himself the good shepherd who lays down his life for his sheep, just as God encircled and cared for Israel in the wilderness. Now this is where I'm going to struggle with this. Jesus leads, protects, and provides for his followers. See, see this is where I get. This is where I get in trouble. Look that kind of language. People love that in church. Who Jesus leads me, He protects me, he provides for me. Amen, and everybody's look here and nobody's And I'm like, well, well, I raise my hand. I'm like wait wait, wait, wait wait wait, how does he lead me? Now this gets into a major theological issue, right, I think he does lead me through scripture. If you're going to be like he leads me by some still small voice or some the that that becomes majorly problematic, right, I mean that becomes that becomes very subjective, and then it's based off a feeling or what you think God is saying. Now he leads me with scripture. I'm completely okay with that. Scripture. He leads me. He protects Now.

20:41 Christians love to say God protects me. People love to say that He protects me. He we have a guardian angel. Nothing can harm me apart from God's permission. God sovereignly holds me in his hand. Nothing can get to me unless He allowed. We all we love to preach that, but then we from a practical standpoint, Come on, now, that's why churches have you know, armed guards for security. Wait, I thought God protects us. That's why many Christians are very supportive of having guns in their house to protect their families. What are you protecting them from? I thot God protects you. You lock your front door. Why do you lock your front door. You've got God standing at your door. Right, nothing can get to you apart from God.

21:24 Why do you do this? And why do you do this, and why do you do this? And why do you do this? And why do you do this? And why do you do this? Because as much as you theoretically says God protects me, yeah, you say, well just in case he doesn't show up. Now, I think logically God leads me through scripture? Does he protect me? Does he protect me? Are Christians protected in a way that unbelievers aren't protected? Now? I've watched it over and over and over. Hurricane tornadoes come in, wildfire, churches get destroyed, churches get burned, churches get flooded. I know my own church lost its roof when a tornado ripped it off, So I know that.

22:14 So where's the protection to Christian homes? Here comes the storm, It goes around, the plague goes around. Come on now now. And for Israel, there was very specific promises to protect them in a tangible physical way, about destroyed, defeating their enemies, destroying the armies. He did protect them in tangible ways. I don't know if we can translate that promise over. He's the good shepherd, he may protect, He gives his life for me, He protects me, He protects me from this. If you want to say what am I protected from? I'm protected from Hell. I'm protected from guilt and shame of my sin because Christ has died for me, and his blood washes away all of my sin, and his righteousness is imputed to my account. I stand before God, Holy, perfect, righteous, and I am protected from ever losing my salvation. Nothing can separate me from the love of God, and Heaven is guaranteed. Now he protects me, and that way, that is a certainty that I can cling to any other protection.

23:16 I don't know what you're talking about, because I've seen every kind of horrible thing happened to Christians as well as the non Christians. They're Christians, and many countries being murdered and killed. Where is God's protection? So if you promise protection to people, then either you got to believe it and live as if you're truly protected, or you got to say, maybe the protection is something different. So he leaves me through scripture. He protects me spiritually, and he provides all that I need right salvation, the forgiveness of sins, grace, mercy, The provision is spiritual. I don't know if I can say he provides everything I need materially and physically, because we've got two thousand years of church history with Christians suffering, dying, being without food all the so I again, I Christians love to make See that's why there's such a danger to go to Deuteronomy thirty two ten and say, well, okay, he is God, the him is Israel. Now he him us. Well, God does the same thing for us. Well, wait a minute, wait a minute. He is the good shepherd. He does lay down his life for us. He does shepherd us.

24:34 But eleading, protecting, and providing, I think is spiritual, and the tangible part for us comes an eternity. Right when we then guess what happens? We get a new body. There's no more pain, no more sickness, no more death. Okay, then there's the tangible, detective and nurturing character of God that he showed towards Israel extends to all those who are in Christ. Just as God found, encircled and protected Israel, he promised to be our protector and shepherd. Believers are assured of God's presence and care in their spiritual journey.

25:17 The Ai points to Hebrews thirteen for this. See once again, I'm gonna I struggle with this. This is my never ending struggle with Christendom. Let's see what it says here Hebrews thirteen. I'm in Hebrews eleven, so it makes absolutely no sense Hebrews thirteen, verse five. Let your conversation, your manner of life, be without coveteousness, and be content with such things as you have. For he had said, I will never leave thee, nor forsake thee, so that so that we may boldly say, the Lord is my helper, and I will not fear what and shall do unto me.

26:02 Now I would ask a question Hebrews thirteen, five through six. I think this is something to at least consider. Who who is Hebrews written to. It's written to the Hebrews, it's written to the Jews. It's written most say, between sixty six sixty eight sixty nine a d. Sixty five AD, not long before seventy eight, where Israel is gonna be figure of speech, but wiped off the face of the earth. The temple's gonna be destroyed, They're gonna be carried and away. They're gonna be carried away to be gone. Then they're not a nation again until nineteen forty eight. So you know what you're gonna need Hey, you're gonna have to be content with what you have and understand that he's never gonna leave thee or for safety, even though it's not it's going to look like it. Now do we apply that to us? Well, I know I need to be content with what I have and know that he's never gonna leave me for me. But guess what that never leaving me nor forsaking me is of by no means any guarantee that things in this life are gonna go. Well, he found him, He did all of these things for him, for Israel. It's tangible. For us, it's very it's it's very non tangible. It's spiritual. It's beyond our ability to see some of it. But I know that my name is written in the Lamb's Book of Life. Nothing can separate me from the love of God. My sins, my sins have been removed as far as the east is from the west. I have been saved. I am secure.

27:35 I stand holly before God because of imputed righteousness. And then there will be a day well, there will be no more pain, no more suffering, no more death, and no more tears. But that's then. For now, he will not leave me nor forsake me. He may be with me, but there's no guarantee of any protecting me from or even providing in a tangible way, in a spiritual way. Yes, yes, he Him us He Him. That's very different. That's God in Israel and those promises to Israel that are intangible, some of them have not even been truly fulfilled. We believe they have to be fulfilled at some later time.

28:15 I know they gets into a disagreement about eschatology, but I think it has to now for us, it's different. How about that's the He, right he, God's protective, caring role, right he. How about the Hem? There's the he? How about the him? Well, the him would refer refers to Israel, and well that refers to Him as the beloved and chosen people, right him. There, they're they're They're described as a collective entity, and it shows God's their their relationship with Him and Deuteronomy thirty two ten, Israel is referred to as Him, signifying a personal chosen relationship between God and his people. In the New Testament, this chosen status expands to include not only Israel, but gentile believers through faith in Christ. So he found him, and the him signifies God chose them, found them. He They're his beloved, they're His chosen well in one Peter Chapter two, First Peter Chapter two, we can find at least maybe we can get us into this. Maybe maybe maybe we can find us here. Do you think we can find us here?

29:34 First Peter Chapter two, One Peter Chapter two, verse nine. But you are ye, and the king James. First Peter Chapter two, verse nine. But ye all right, we have he him now you hee him us hee him. We all right. But ye are a chosen generation, a royal priesthood and holy nation, a peculiar people that you should show forth the praise of Him who hath called you out of darkness into his marvelous light verse ten. Which in time past were not a people, but are now the people of God, which had not obtained mercy, but now have obtained mercy. Please, Now you are a chosen generation.

30:20 We are chosen. We are now chosen by God. This echoes God's covenant with Israel. This chosen identity brings believers into the same type of intimate relationship where they are cherished to set apart by God. We are peculiar people. We are chosen. It mirrors it's similar. So we have he Him and us, as God had an intimate relationship with them, and they were His beloved and chosen. We have also been chosen and enter into that. We have also Galatians. We have Galatians Chapter three twenty eight and twenty nine Galatians three twenty eight. There is neither Jew nor Greek. There is neither bond nor free. There is neither male nor female. For you are all one in Christ Jesus. And if you be Christ, then you are abraham seed and heirs according to the promise. We're heirs of Abraham's promise. To some level, We've been engrafted in God's covenant. Love extends to all who belong to Christ.

31:38 Just as God treated Israel as his cherished son, beloved in Christ, Believers in Christ are also God's beloved children. This means we two are called to live as His people, experiencing His covenantal love, guidance and protection. And again the guidance, the protection, and provision is spiritual. But we are His chosen, we are beloved. I think we could, we could take it a step further if I can find it. I believe Ephesians chapter one would be very helpful. Here Ephesians chapter one, Blessed be the God and Father of our Lord, Jesus Christ, with blessed us with all spiritual blessings and heavenly places in Christ. Please note we've been blessed with all spiritual blessings. There's his provision right according us. He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him and love, having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of His will. We've been chosen, We've been adopted, we have been predestinated. We he him Us. Now Deuteronomy thirty two ten is not about us. But you can see where we can see a little foreshadowing. Look at that beautiful relation between God and Israel, and we can see kind of a mirror us, but it's still different. You've got to maintain the distinction. So we see God's protective,

33:13 caring role in the personal pronoun He. We see God's the idea of the beloved and chosen people in the personal pronoun Him. So he Him, and we see where we fit in in both right, when we see God's protective caring role, we see where we fit in, because in the New Testament that protective caring role is expanded to us right, and then the beloved and chosen Him Israel. That beloved and chosen is expanded to us in the New Testament. And number three sonship and covenant relationship. Sonship and covenant relationship, and Deuteronomy Israel's depicted as God's son, whom he loves and disciplines. This idea of sonship takes on fuller meaning and the New Testament where believers are adopted into God's family through Christ. Look at Romans eight fifteen through seventeen, Romans eight fifteen through seventeen. Romans eight fifteen, Romans eight fifteen. For ye have not received the spirit of bondage again to fear, but you have received the spirit of adoption. Whereby we cry Abba Father, the spirit itself beareth witness with our spirit that we are the children of God. And if children, then heirs heirs of God and joint heirs with Christ, if so be that we suffer with Him, that we may also be glorified, also be glorified together, also glorified together. All right, so we we are now we're now the children of God.

34:45 We've been adopted as into the as as the children of God. So the same concept shows up. Paul explains that believers receive the spirit of adoption following allowing them to cry out Abba Father. This adoption confirms believers as heirs and sons, echoing Israel's relationship with God as his chosen son when he found him. It's using father son language. Well, we as believers, we can be referred to all male and female, we can be referred to sons because it's demonstrating this paternal relationship. We've been adopted. We're co heirs, we're heirs, we're joint heirs because of we've been adopted.

35:29 And so that same intimacy is found with us. We can see this in Hebrews twelve, Hebrews twelve. Now this one may not be as encouraging. Maybe it will be Hebrews twelve five. Hebrews twelve five. And ye have forgotten the exhortation which speaketh unto you as unto children, my son. Despise not thou chastening of the Lord, nor faint when thou are rebuked of him. For whom the Lord loveth, he chasteneth and scourgeth every son whom he receiveth. Now once again, I would say Hebrews twelve five through seven, this speaks of God's discipline. But I think Hebrews is specifically is it not referring possibly reminding the Israelites the Jews, who are about to face some serious discipline seventy a d The destruction of everything, and the nation is gone until nineteen forty eight? Right? Does this chastening apply more to Israel in this context? As adopted sons and daughters Believers experienced the same fatherly care God showed Israel. This relationship gives us identity, purpose, and assurance God is committed to nurturing and refining us, even through discipline. I think Hebrews may have actually more of an is Israel context than our context, But don't we could have that dispute.

36:53 The point is He him us as that personal pronoun of God, and that personal singular pronoun of israelis as Him. It shows this connection, and we can see ourselfs in that connection to some level and some degree. How about God's faithfulness to his people see the Covenant. Faithfulness God shows Israel and Deuteronomy thirty two ten through protection, provision, and guidance is consistently affirmed in the New Testament two Timothy two thirteen. If we are faithless, if we are faithless us, God remains faithful, for he cannot deny himself.

37:37 This reflect God's unchanging commitment to his people, just as he remained faithful to Israel even when they stumbled. God remained faithful to them despite all of their rebellion, all of their grumbling, although their complaining, all of their idolatry. God remained faithful to Israel, and He will remain faithful. So guess what I know that even if I am faithless, God will remain faithful. As I looked at how that he him relationship worked for Israel, that he him relationship works for us, and God is just as faithful to us. And that's why I will never believe God just got done with this or on threw them out, because if we threw them out, he would have thrown us out a long time ago. Romans eight thirty eight through thirty nine.

38:25 Romans eight thirty eight through thirty nine. If I can get to Romans eight Romans eight thirty eight through thirty nine. We read these words, for I'm persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present nor things to come, nor height, nor death nor any other creature should be able to separate us from the love of God, which is in Christ Jesus our Lord. Nothing can separate me from God's love that includes my own failure and sin. God will remain faithful. We are assured of God's unwavering faithfulness. Believers, we can trust. Just as God never abandoned Israel in the wilderness, he will not abandon you and I in our journey of this life, no matter how it twists and try. Other people will abandon you, other people will delete you, other people will cancel you. But God will not. Hey him, there's to us this relationship that's hinted at in Deuteronomy thirty two ten.

39:36 It mirrors, it foreshadows, it demonstrates, or at least points us that Hey take these concepts and apply them to us, and you see that there is a correlation. But that doesn't mean we insert ourself into Deuteronomy thirty two ten. It means what we see in Deuteronomy thirty two ten, we see, well, do we see something similar with us? I'm not gonna I'm not gonna remove the hem to insert me. I want to say, that's the he him. How does God then that relationship between he and him? Does He have a similar relationship between he and us? Now a well? At the same time, maintaining the textual context of Deuteronomy thirty two ten, the themes of He God is protector, shepherd and faithful covenant partner, and Him Israel's the chosen beloved people, they find a deeper fulfillment in the New Testament believers in Christ, inherit the relationship becoming God's adopted sons and daughters, recipients of His care, guidance and faithfulness. Through Christ, we are brought into the same covenant love cherished by God and secured as His people, assurances that resonate powerfully from the echoes of Deuteronomy thirty two ten into the New Testament and our lives as believers today, and that summaries from Ai and that is well said He him Us maintain that he him see

41:08 all the ramifications of that he him language. Then say, do we have something similar, and we have something similar, different yet similar. Now the four things thirty two ten, he God found him in a desert land. Now I want you to consider that, because well, he need to get to these four things at some point. He found him in a desert land. Did God find Israel in a desert land? That's a that's an odd way of describing it. Now, remember it's poetry. Now you've got to be very careful here, right, because it's just a poetic expression.

41:50 Because there's a part of me they're like, wait a minute, God, you knew they were going to go there, and what didn't God guide and direct them into that captivity? Or because it's almost written like God was walking by and like, oh, look at these people in the desert land. Look at these people. I've got to go dude. No, I think it's poetic. Like in other words, God did not forget them there. God knew they were there, He saw them there, He found them, and he led him about. God knew they were there, saw that they were there, and then led them about, led them out into the wilderness. Right. Or do we say when it says it found him in a desert land, does that mean now this is a good question. Here's a good interpretive question. It's a good hermeneutical test. He found him in a desert. Does that mean he found him in Egypt and led him out?

42:41 Or is this just the idea that God knew that they were in the wilderness and saw them in the wilderness and then led them about. But they got into the wilderness because God led them into the wilderness. So again, it's a poetic expression. We can't get too particular. We'll end up in trouble here, right, it's a general I think it's a very general poetic ex expression that God saw them and God led them, all right, He instructed him. God definitely gave plenty of instructions, starting in Exodus, Exodus, Leviticus, Numbers, and Deuteronomy. There's plenty of instruction, all right. And he kept him. He preserved them. Look, no matter what they went through, he preserved them as a nation. He kept them.

43:23 He kept them. And guess what, there's coming a time. He made a covenant with both the House of Israel and the House of Judah, and he says he's going to restore them and bring them back together, and they're going to be one, and they're going to be a new heart, and there's going to be no more idolatry and no more sin, and they're going to serve God and they're going to be his people, and He's going to be their God. That's the ultimate promise. He has kept him. He's never forgotten them. Now, how do those things apply to us? Now? What we need to do is we need to see here's what we need to do. Exactly when it says God found him in a desert, how did he find Israel in a desert? Exactly what that's referencing to. He led him about exactly scriptural examples of God leading them about, right, He instructed him specific examples, and then he kept him. Now, how does that how does that mirror his relationship with us? Well, he found us, right, I think we can. I think I think we can draw a parallel. He came to seek and to save that which was lost, Right, I think we can find that he leads us about again, he leads us scripturally through scripture. Right, unless we're gonna make it about soteriology, then he he he resurrected me and leads me to salvation.

44:38 Because if we believe salvation is a monarchist at work. Then God did it all all right, right, we could look at it from that sense. He instructs us, He instructs us for scripture, and he keeps us. Nothing will separate me from the love God. He's kept me. I am preserved until the end. I am kept by I'm sealed by the Holy Spirit. I am kept. I'm preserved. So we can draw some parallels that he him. We see and that relationship us because it's similar. And then in these four things we can see us because it's similar. But at the same time, we don't insert ourselves into it. We got to maintain them and at the same time then see us. That's how you can do application without doing damage to the text. But you gotta be very careful to maintain that distinction, especially this promises of protection, promises of provision, promises of leading. Much of that for Israel was done in a very tangible, materialistic, physical way.

45:40 God was literally leading them by a pillar of cloud of fire and a pillar of cloud I mean literally there. So that's literal. He provided literal food, I mean there are very literal things us. It's spiritual with the more literal coming in eternity. All right. I want to say more, but I'll stop right there. All right, ladies and gentlemen, remember your assignment sermons on sermonadio dot com dedteronom thirty two ten. See what you find, the good, the bad, the ugly God. And don't forget Isaiah forty through fifty five.

46:25 You're spill still supposed to be doing a lot of work on that. And I haven't forgotten Isaiah forty through fifty five. I mean, I just spent two plus hours on it Sunday. It's only Tuesdays, but this has sidetracked me greatly. Okay, this has pulled me aside from everything else. But hopefully we can get something positive from it. All right, thank you for listening. Everyone, have a great, great Tuesday evening. May God bless you and uh well, hopefully this truth will have done something for you. God bless