Nov. 12, 2024

Deuteronomy 32:10: He, Him, and Us

Deuteronomy 32:10: He, Him, and Us

Where do we find ourselves in Deuteronomy 32:10

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Where do we find ourselves in Deuteronomy 32:10

WEBVTT

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Looking at our world from a theological perspective. This is

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the Theology Central podcast making Theology Central. Good afternoon everyone.

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It is Tuesday, November twelfth, twenty twenty four. It is

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currently four fourteen pm Central Time, and I am coming

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to you live from the Theology Central studio located right

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here in Abilene, Texas. Well. If you have something to

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write on and something to write with, I need you

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to write down three things. Are you ready? The first

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thing I need you to write down is he He.

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The second thing him him, so number one he, number

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two him, and number three us he him us. Those

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are the three things I want you to write down,

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He us, And we're gonna see if we can get

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to the US because we've already talked about the he

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and him and it's all going to make sense, I

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guess once I kind of help you know what's going on.

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Well and All started with a sermon from Chuck Swindall

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dealing with well being in the desert. When God puts

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us in a desert, and a desert represents difficult times,

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bad times, really, anything that bad that happens, that's your desert.

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And God chooses the desert that's right for you. He

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puts you in the desert, you go through all this

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horrible pain, tragedy, suffering. But hey, hey, hey, hey, turn

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that frown upside down. Everything's gonna be okay. I'm being

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a little you know, I'm being a little sarcastic. Hey, hey, hey,

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everything's gonna be good because God puts you in this

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desert and he picked this desert for you, because he's

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preparing you for some great purpose. And this is all

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said as if it's a universal truth. It's a definitive thing,

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it's a certainty, and it's all based off well in

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the Bible, people end up in the desert, and so

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somehow we're going to take what happened to them and

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we're gonna say it's applicable to us, and we're gonna

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make it all about us. And you know how that

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drives me, and it should drive you crazy, because that's

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a mishandling of the Word of God. It's twisting it.

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It's just utilizing it for our purpose. It's reading into

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the text instead of pulling from the text. It's is

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of Jesus versus exit Jesus. We've been talking about all

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of these things. It's been driving me crazy. So we

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discussed it. And then even though I think the I

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think the main text of the sermon was supposed to

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be an exodus, who never got there because we got

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to Deuteronomy thirty two ten, and that's where we've kind

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of parked, and I'm trying to move it forward. Deteronomy

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chapter thirty two, verse ten. Let me read the verse.

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At this point, you should have it memorized. Deuteronomy thirty

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two ten. This is what we refer to are the

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Bible Bible heading, depending on your Bible. Moses's song. Here's

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a song, a poetic expression of Israel's time in the

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wilderness and God's dealing with them in the wilderness. All right,

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Moses' song. It's a context. And guess who the them

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in the wilderness? That Oh, that's Israel. Okay, that's not you,

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that's not me, that's not us, that's them, Okay. But

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Deuteronomy chapter thirty two, verse ten reads he he found

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him in a desert land. He found him in a

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desert land. Now we looked in our last episode, we

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spent over an hour talking about he and him, And

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let me give you a little bit of summary on

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what we discovered about the he and him. First, let's

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start with the he. All right, Let's start with a he,

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the he and Deuteronomy thirty two ten. That he that

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is a reference to God, all right? And what did

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we learn about this? Let me summarize the use of

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he and Deuteronomy thirty two ten is significant because it

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emphasizes God's personal and relational nature, especially in his covenant

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relationship with Israel. This anthropomorphic language underscores that God is

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actively involved with his people as their protector and provider,

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conveying his faithfulness, care, and intimate connection with Israel. The

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personal pronoun he is more than a grammatical choice. It

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reflects a philological emphasis on God's loving, covenantal commitment to

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his people. He's very personal. He not it, not some

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mysterious force, not some impersonal deity, but He, the covenant

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God of Israel. He he. Now, what was the significance about

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the him? What is the significance about the him? Reading

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a summary, the use of him and Deuteronomy thirty two

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ten refers to Israel as a singular personal entity. The

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he is God the hymn and Deuteronomy thirty two ten.

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That is Israel. So the use of him and Deuteronomy

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thirty two ten refers to Israel as a singular personal entity.

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It is significant because it highlights the covenant intimacy, unity,

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and affection that characterizes God's relationship with his chosen people.

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It adds a deeply relational tone, showing that God's care, protection,

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and guidance are directed towards Israel as though they were

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a beloved individual, emphasizing his covenantal commitment and nurturing love.

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This personification helps readers understand Israel's unique growth and identity

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and God's redemptive plan. Right, I think that sounds I

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think that sounds really good. I think that that's a

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good way to summarize it. So so we did that

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in the last episode. We did that, and we kind

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of moved on, and and I, in some ways I

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felt like, that's that's sufficient. I did a good job.

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That's he in him. But I was like, wow, I wonder,

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I wonder what else I could possibly do with that.

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I wanted I wanted to move on because we have

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he found him in a desert, right that he is

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God to him is Israel. He found him. And then

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if you look at Deuteronomy thirty two ten, depending on

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your translation, some break it down. That God he does

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four actions for to the him, for the him on

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behalf of the him. Hey, hey, there are four actions

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God does in Deuteronomy thirty two ten. We see the

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first one he found owned, So he found Israel in

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a desert land and the waste telling wilderness. He led him.

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God led Israel about, he instructed him, and he kept him.

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That's the king James. Other translations stated a little differently.

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So I wanted to get to those four actions. Okay,

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what are the actions God did to Israel? How did

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this actually happen? Some maybe specific examples from Exodus numbers,

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some specific example, and at some point maybe we'll get

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to that. And then I was going to see how

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those things transfer possibly over to us. That's that's what

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I started thinking about. And so I wanted to get

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to that. But then I was like, well, I wonder,

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I wonder how it went. I wonder. So then I

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came up with this idea. I came up with this idea.

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I said, I know what I'll do. Let me ask

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Ai to critique and analyze my last episode. Let me

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ask Ai to critique and analyze my last episode, and

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see what Ai has to say about my last episode,

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And here's the critique AI provided me for my last episode.

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The podcast provides a rigorous critique of popular evangelical approaches

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to Old Testament passages, emphasizing the risk of applying Israel's

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specific promises to modern Christians. The host argues convincingly for

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the importance of proper hermeneutics, showcasing a commitment to respecting

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the original texts context, particularly when it comes to pronouns

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that might otherwise seem trivial. Because I really emphasize, he

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is God, Him is Israel. That's not us. He and

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Him is not you and me. All right, So I really, really,

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really really really emphasized that, So it acknowledges that I

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did that. But then it says, how Comma, h hey,

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I just gave me a However, Comma, oh no, that's

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not good. However, what is AI going to say? Some

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listeners might feel the host critique is too narrowly focused,

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if I can read correctly, narrowly focused, potentially overlooking broader

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interpretive traditions that view the Old Testament as typology or allegorical. Now,

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let me make it very clear, I don't overlook those

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other interpretive traditions. I just think when you get to

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typology and allegorical, it turns the Bible into a subjective

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mess where you can make it say whatever you want

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to say. And then what do you do see when

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you make it typological or allegorical. Here's my concern. Then

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you come in, you take something, you make it a

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universal principle, you almost make it a command, or you

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offer people some promise and some comfort, and they're not

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never going to get the promise or the comfort because

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it was never meant for them. And you may be

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taking something that was clearly descriptive now making it prescriptive.

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And when you make it, when you go to typology

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or allegorical, you literally can make it say almost whatever

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you want it to say. So I don't ignore that.

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I just reject those, it says. While the host advocates

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for a strict historical and covenantal interpretation, he does not

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fully address other interpretive frameworks within Christian history, such as typology,

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that have influenced Christian preaching and teaching. Okay, I understand

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that critique. I accept that critique, but I reject the

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other systems. So therefore I wasn't going to spend a

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lot of time with them. It says the podcast is

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a valuable contribution to discussions on Biblical interpretation and harmeneutics.

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It strength lies in the host insistence on understand the

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text in its original context and the emphasis on theological literacy. Yet,

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while the critique of swyndolp sermon is thoughtful, a more

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nuanced discussion on the balance between exegesus and relevant application

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could provide a fuller perspective on how different theological traditions

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have historically approached the Old Testament. So it kind of

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critiqued maybe I didn't offer any kind of application maybe

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And you know what, maybe I didn't. Maybe maybe with

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the he and Him, I did focus on what it

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meant in the original context, which I felt we needed

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to do and warn us away. So then I'm like, well,

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what could I do here? What could I do here?

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Is there any way to bring this over to us?

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So I started thinking about it. Now. My first thought

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was to turn on the microphone and go, okay, guys,

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I got a Bible study exercise for you, right, I gotta,

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I gotta, I got an assignment for you, right, I

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have a pop quiz for you? What I need you

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to do is take Deuteronomy thirty two ten and I

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need you to see the He and the Hem. I

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need you to see the context. And then I need

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to ask yourself where where do where do Where do us? Okay,

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I know may not be grammatic grammatically correct? Where do we?

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Where do you? And I? Where do us? How do

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how can we find ourselves in this text? Using it

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every way proper and improper that I can to really

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emphasize the point where do we fit in? Is there

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anything for us? We got the He and the Hem

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is a room for us? Is there anything that can

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be transferable to us, especially in a Christian, you know,

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New Testament type setting, without doing any damage to the text.

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I almost wanted to just kind of pose it as

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a question to say, all right, guys, go figure it out.

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We have the heat, we have the Hem, the He

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is God to him is Israel? Where is the us?

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Where are you and I? Where do we fit in?

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How do we fit in? And I just wanted to

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leave it there. I'm not going to do that. I'm

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going to offer some ideas. I'm not saying I'm going

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to agree with these ideas, but we'll look at some

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ideas and you can tell me what you think. Now

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that keeps us from the four things, right, I still

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want to get to the four things. But we can't

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get to the four things until we've got the he

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and him. Where do we fit in? So we're going

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to look at he him us. We've looked at the

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he and him. Now it's just the us, and we'll

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see what we can do. I think that should be beneficial,

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at least I think so. So here's what I want

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you to do. First, let me give you an assignment.

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Let me give you an assignment. If you have the

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sermons two point oh app Sermons two point oh app

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put out by sermonaudio dot com, you can go to

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sermon audio dot com, look on the website, download the

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Sermons two point oh app, look on their app. And

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I want you to start looking for random sermons on

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Deuteronomy chapter thirty two, verse ten. Deuteronomy chapter thirty two,

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verse ten, and well it's Tuesday, spend a good portion

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of this week and Deuteronomy thirty two ten. Now, remember

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you're supposed to be reading Isaiah forty through fifty five,

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over and over and over and over and over again.

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We still are going to be doing work on Isaiah

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forty through fifty five. So don't forget that, Please don't

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forget that. But I want you to listen to some

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random sermons again. Choose them randomly. Don't choose by your

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favorite speaker, your favorite church, or our favorite denomination. Just

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choose random sermons on Deuteronomy thirty two ten and see

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what they do with it. Now, it's going to be

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the same test that we apply. How quickly do they

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move out Israel and move you in? How quickly do

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the does him get replaced by us? How quickly do

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them get moved out and we get put in? And

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I think, and you can? You can? You can? You know?

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Time it and let me know what you discover. All right,

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So that's your first assignment. Just start looking up random

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sermons on Deuteronomy thirty two ten. We will see what

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this goes. It could be, it could be a final challenge.

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But you're ready to do a little bit more a

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work here, all right. The themes of he that's God

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and Him which is Israel all found in Deuteronomy thirty

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two ten. Well, this demonstrates, This shows God is being

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portrayed as a protective, guiding and nurturing he. I think

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that's fair to say, right, God is being demonstrated as protective, guiding,

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and nurturing by the use of this personal pronoun he

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and Israel demonstrated or portrayed as God's beloved or chosen

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by using the personal pronoun him. Now, how does this

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show up in the New Testament? Are there any connections

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that would reveal how God's covenant relationship with Israel foreshadows

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his relationship with believers in Christ? Can we extend any

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of these principles to us? Well? Are you ready to

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consider how this is possible? God is he? Let's see

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gods as being protective and caring. God was protective and

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caring for Israel. Is that idea that He's protective and

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caring for us? Is there a connection? Now? I'm gonna

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throw out like a million warnings right here, because I

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think this could get very, very very vere. This is

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where I get very nervous, right, because this is what

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we can say, as God and protected for Israel and

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the wilderness, he will care and protect for you. Are

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you serious? Are you really serious? God's gonna do for me?

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All the things he did for Israel in the wilderness

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are you sure of that food is just gonna drop

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from the heavens? Is he going to do all of that?

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I mean, come on, now, see this is where we hey,

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what God did for Israel, he'll do for you. He's

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gonna part the Red Sea for crying out loud. I mean,

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come on now, come on, we gotta be careful with this. Right. So,

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but do we see God's protective caring role for us,

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just maybe in a different way? And Deuteronomy thirty two

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to ten God's actions as he the one who finds

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again depending on your translation, he finds, He encircles, he cares,

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and he keeps Israel. Does it for shadow his protective

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role for his people which is carried into the New Testament?

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Does it do that? Does Jesus embody this protective caring nature,

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often describing himself in terms that reflect God's care for Israel.

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As God cared for Israel, Jesus embodies that, and then

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he extends it beyond just Israel? Is that true? Well?

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Ai gave me John chapter ten as a New Testament reference,

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John chapter ten, John ten eleven, John ten eleven. I

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am the good Shepherd, The good Shepherd giveth his life

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for the sheep. This is John ten eleven. I am

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the good shepherd, The good shepherd giveth his life for

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the sheep. It skips verse twelve and thirteen. What's to

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go to verse fourteen? I am the good shepherd, and

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know my sheep, and am known of mine. So he's

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the good shepherd and he gives his life for the sheep.

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This would be shepherding, caring, sacrificing. Do we get maybe

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a shepherd would protect to some level. Jesus calls himself

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the good shepherd who lays down his life for his sheep,

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just as God encircled and cared for Israel in the wilderness.

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Now this is where I'm going to struggle with this.

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Jesus leads, protects, and provides for his followers. See, see

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this is where I get. This is where I get

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in trouble. Look that kind of language. People love that

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in church. Who Jesus leads me, He protects me, he

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provides for me. Amen, and everybody's look here and nobody's

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And I'm like, well, well, I raise my hand. I'm

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like wait wait, wait, wait wait wait, how does he

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lead me? Now this gets into a major theological issue, right,

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I think he does lead me through scripture. If you're

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going to be like he leads me by some still

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small voice or some the that that becomes majorly problematic, right,

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I mean that becomes that becomes very subjective, and then

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it's based off a feeling or what you think God

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is saying. Now he leads me with scripture. I'm completely

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okay with that. Scripture. He leads me. He protects Now.

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Christians love to say God protects me. People love to

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say that He protects me. He we have a guardian angel.

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Nothing can harm me apart from God's permission. God sovereignly

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holds me in his hand. Nothing can get to me

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unless He allowed. We all we love to preach that,

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but then we from a practical standpoint, Come on, now,

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that's why churches have you know, armed guards for security. Wait,

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I thought God protects us. That's why many Christians are

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very supportive of having guns in their house to protect

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their families. What are you protecting them from? I thot

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God protects you. You lock your front door. Why do

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you lock your front door. You've got God standing at

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your door. Right, nothing can get to you apart from God.

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Why do you do this? And why do you do this,

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and why do you do this? And why do you

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do this? And why do you do this? And why

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do you do this? Because as much as you theoretically

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says God protects me, yeah, you say, well just in

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case he doesn't show up. Now, I think logically God

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leads me through scripture? Does he protect me? Does he

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protect me? Are Christians protected in a way that unbelievers

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aren't protected? Now? I've watched it over and over and over.

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Hurricane tornadoes come in, wildfire, churches get destroyed, churches get burned,

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churches get flooded. I know my own church lost its

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roof when a tornado ripped it off, So I know that.

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So where's the protection to Christian homes? Here comes the storm,

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It goes around, the plague goes around. Come on now now.

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And for Israel, there was very specific promises to protect

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them in a tangible physical way, about destroyed, defeating their enemies,

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destroying the armies. He did protect them in tangible ways.

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I don't know if we can translate that promise over.

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He's the good shepherd, he may protect, He gives his

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life for me, He protects me, He protects me from this.

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If you want to say what am I protected from?

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I'm protected from Hell. I'm protected from guilt and shame

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of my sin because Christ has died for me, and

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his blood washes away all of my sin, and his

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righteousness is imputed to my account. I stand before God, Holy, perfect, righteous,

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and I am protected from ever losing my salvation. Nothing

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can separate me from the love of God, and Heaven

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is guaranteed. Now he protects me, and that way, that

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is a certainty that I can cling to any other protection.

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I don't know what you're talking about, because I've seen

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every kind of horrible thing happened to Christians as well

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as the non Christians. They're Christians, and many countries being

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murdered and killed. Where is God's protection? So if you

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promise protection to people, then either you got to believe

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it and live as if you're truly protected, or you

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got to say, maybe the protection is something different. So

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he leaves me through scripture. He protects me spiritually, and

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he provides all that I need right salvation, the forgiveness

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of sins, grace, mercy, The provision is spiritual. I don't

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know if I can say he provides everything I need

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materially and physically, because we've got two thousand years of

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church history with Christians suffering, dying, being without food all

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the so I again, I Christians love to make See

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that's why there's such a danger to go to Deuteronomy

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thirty two ten and say, well, okay, he is God,

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the him is Israel. Now he him us. Well, God

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does the same thing for us. Well, wait a minute,

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wait a minute. He is the good shepherd. He does

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lay down his life for us. He does shepherd us.

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But eleading, protecting, and providing, I think is spiritual, and

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the tangible part for us comes an eternity. Right when

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we then guess what happens? We get a new body.

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There's no more pain, no more sickness, no more death. Okay,

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then there's the tangible, detective and nurturing character of God

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that he showed towards Israel extends to all those who

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are in Christ. Just as God found, encircled and protected Israel,

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he promised to be our protector and shepherd. Believers are

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assured of God's presence and care in their spiritual journey.

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The Ai points to Hebrews thirteen for this. See once again,

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I'm gonna I struggle with this. This is my never

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ending struggle with Christendom. Let's see what it says here

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Hebrews thirteen. I'm in Hebrews eleven, so it makes absolutely

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no sense Hebrews thirteen, verse five. Let your conversation, your

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manner of life, be without coveteousness, and be content with

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such things as you have. For he had said, I

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will never leave thee, nor forsake thee, so that so

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that we may boldly say, the Lord is my helper,

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and I will not fear what and shall do unto me.

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Now I would ask a question Hebrews thirteen, five through six.

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I think this is something to at least consider. Who

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who is Hebrews written to. It's written to the Hebrews,

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it's written to the Jews. It's written most say, between

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sixty six sixty eight sixty nine a d. Sixty five AD,

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not long before seventy eight, where Israel is gonna be

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figure of speech, but wiped off the face of the earth.

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The temple's gonna be destroyed, They're gonna be carried and away.

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They're gonna be carried away to be gone. Then they're

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not a nation again until nineteen forty eight. So you

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know what you're gonna need Hey, you're gonna have to

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be content with what you have and understand that he's

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never gonna leave thee or for safety, even though it's

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not it's going to look like it. Now do we

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apply that to us? Well, I know I need to

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be content with what I have and know that he's

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never gonna leave me for me. But guess what that

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never leaving me nor forsaking me is of by no

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means any guarantee that things in this life are gonna go. Well,

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he found him, He did all of these things for him,

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for Israel. It's tangible. For us, it's very it's it's

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very non tangible. It's spiritual. It's beyond our ability to

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see some of it. But I know that my name

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is written in the Lamb's Book of Life. Nothing can

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separate me from the love of God. My sins, my

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sins have been removed as far as the east is

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from the west. I have been saved. I am secure.

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I stand holly before God because of imputed righteousness. And

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then there will be a day well, there will be

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no more pain, no more suffering, no more death, and

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no more tears. But that's then. For now, he will

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not leave me nor forsake me. He may be with me,

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but there's no guarantee of any protecting me from or

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even providing in a tangible way, in a spiritual way. Yes, yes,

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he Him us He Him. That's very different. That's God

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in Israel and those promises to Israel that are intangible,

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some of them have not even been truly fulfilled. We

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believe they have to be fulfilled at some later time.

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I know they gets into a disagreement about eschatology, but

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I think it has to now for us, it's different.

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How about that's the He, right he, God's protective, caring role,

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right he. How about the Hem? There's the he? How

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about the him? Well, the him would refer refers to Israel,

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and well that refers to Him as the beloved and

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chosen people, right him. There, they're they're They're described as

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a collective entity, and it shows God's their their relationship

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with Him and Deuteronomy thirty two ten, Israel is referred

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to as Him, signifying a personal chosen relationship between God

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and his people. In the New Testament, this chosen status

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expands to include not only Israel, but gentile believers through

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faith in Christ. So he found him, and the him

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signifies God chose them, found them. He They're his beloved,

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they're His chosen well in one Peter Chapter two, First

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Peter Chapter two, we can find at least maybe we

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can get us into this. Maybe maybe maybe we can

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find us here. Do you think we can find us here?

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First Peter Chapter two, One Peter Chapter two, verse nine.

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But you are ye, and the king James. First Peter

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Chapter two, verse nine. But ye all right, we have

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he him now you hee him us hee him. We

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all right. But ye are a chosen generation, a royal

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priesthood and holy nation, a peculiar people that you should

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show forth the praise of Him who hath called you

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out of darkness into his marvelous light verse ten. Which

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in time past were not a people, but are now

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the people of God, which had not obtained mercy, but

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now have obtained mercy. Please, Now you are a chosen generation.

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We are chosen. We are now chosen by God. This

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echoes God's covenant with Israel. This chosen identity brings believers

456
00:30:32.200 --> 00:30:35.359
into the same type of intimate relationship where they are

457
00:30:35.440 --> 00:30:38.400
cherished to set apart by God. We are peculiar people.

458
00:30:38.559 --> 00:30:42.279
We are chosen. It mirrors it's similar. So we have

459
00:30:42.519 --> 00:30:46.519
he Him and us, as God had an intimate relationship

460
00:30:46.559 --> 00:30:48.960
with them, and they were His beloved and chosen. We

461
00:30:49.519 --> 00:30:52.759
have also been chosen and enter into that. We have

462
00:30:52.839 --> 00:31:07.519
also Galatians. We have Galatians Chapter three twenty eight and

463
00:31:07.640 --> 00:31:15.279
twenty nine Galatians three twenty eight. There is neither Jew

464
00:31:15.400 --> 00:31:17.640
nor Greek. There is neither bond nor free. There is

465
00:31:17.680 --> 00:31:20.039
neither male nor female. For you are all one in

466
00:31:20.119 --> 00:31:22.440
Christ Jesus. And if you be Christ, then you are

467
00:31:22.480 --> 00:31:27.759
abraham seed and heirs according to the promise. We're heirs

468
00:31:27.799 --> 00:31:31.359
of Abraham's promise. To some level, We've been engrafted in

469
00:31:31.839 --> 00:31:35.880
God's covenant. Love extends to all who belong to Christ.

470
00:31:38.359 --> 00:31:41.720
Just as God treated Israel as his cherished son, beloved

471
00:31:41.759 --> 00:31:46.720
in Christ, Believers in Christ are also God's beloved children.

472
00:31:46.920 --> 00:31:49.039
This means we two are called to live as His people,

473
00:31:49.079 --> 00:31:53.279
experiencing His covenantal love, guidance and protection. And again the guidance,

474
00:31:53.319 --> 00:31:57.720
the protection, and provision is spiritual. But we are His chosen,

475
00:31:58.079 --> 00:32:00.720
we are beloved. I think we could, we could take

476
00:32:00.759 --> 00:32:03.880
it a step further if I can find it. I

477
00:32:03.880 --> 00:32:08.920
believe Ephesians chapter one would be very helpful. Here Ephesians

478
00:32:08.960 --> 00:32:12.319
chapter one, Blessed be the God and Father of our Lord,

479
00:32:12.400 --> 00:32:15.640
Jesus Christ, with blessed us with all spiritual blessings and

480
00:32:15.720 --> 00:32:18.319
heavenly places in Christ. Please note we've been blessed with

481
00:32:18.359 --> 00:32:23.440
all spiritual blessings. There's his provision right according us. He

482
00:32:23.480 --> 00:32:29.200
hath chosen us in Him before the foundation of the world,

483
00:32:29.480 --> 00:32:33.039
that we should be holy and without blame before Him

484
00:32:33.279 --> 00:32:38.400
and love, having predestinated us unto the adoption of children

485
00:32:38.839 --> 00:32:41.440
by Jesus Christ to himself, according to the good pleasure

486
00:32:41.559 --> 00:32:46.160
of His will. We've been chosen, We've been adopted, we

487
00:32:46.240 --> 00:32:52.759
have been predestinated. We he him Us. Now Deuteronomy thirty

488
00:32:52.759 --> 00:32:56.000
two ten is not about us. But you can see

489
00:32:56.039 --> 00:32:59.319
where we can see a little foreshadowing. Look at that

490
00:32:59.359 --> 00:33:03.160
beautiful relation between God and Israel, and we can see

491
00:33:03.240 --> 00:33:06.599
kind of a mirror us, but it's still different. You've

492
00:33:06.599 --> 00:33:13.319
got to maintain the distinction. So we see God's protective,

493
00:33:13.359 --> 00:33:17.640
caring role in the personal pronoun He. We see God's

494
00:33:18.160 --> 00:33:21.599
the idea of the beloved and chosen people in the

495
00:33:21.640 --> 00:33:25.759
personal pronoun Him. So he Him, and we see where

496
00:33:25.799 --> 00:33:29.319
we fit in in both right, when we see God's

497
00:33:29.400 --> 00:33:32.200
protective caring role, we see where we fit in, because

498
00:33:32.200 --> 00:33:35.480
in the New Testament that protective caring role is expanded

499
00:33:35.519 --> 00:33:41.039
to us right, and then the beloved and chosen Him Israel.

500
00:33:41.359 --> 00:33:44.400
That beloved and chosen is expanded to us in the

501
00:33:44.440 --> 00:33:50.160
New Testament. And number three sonship and covenant relationship. Sonship

502
00:33:50.240 --> 00:33:54.640
and covenant relationship, and Deuteronomy Israel's depicted as God's son,

503
00:33:55.119 --> 00:33:58.839
whom he loves and disciplines. This idea of sonship takes

504
00:33:58.839 --> 00:34:01.440
on fuller meaning and the New Testament where believers are

505
00:34:01.480 --> 00:34:04.640
adopted into God's family through Christ. Look at Romans eight

506
00:34:04.759 --> 00:34:15.400
fifteen through seventeen, Romans eight fifteen through seventeen. Romans eight fifteen,

507
00:34:16.079 --> 00:34:19.360
Romans eight fifteen. For ye have not received the spirit

508
00:34:19.400 --> 00:34:21.800
of bondage again to fear, but you have received the

509
00:34:21.880 --> 00:34:25.840
spirit of adoption. Whereby we cry Abba Father, the spirit

510
00:34:25.880 --> 00:34:28.400
itself beareth witness with our spirit that we are the

511
00:34:28.480 --> 00:34:31.719
children of God. And if children, then heirs heirs of

512
00:34:31.760 --> 00:34:34.880
God and joint heirs with Christ, if so be that

513
00:34:34.960 --> 00:34:38.039
we suffer with Him, that we may also be glorified,

514
00:34:38.159 --> 00:34:41.840
also be glorified together, also glorified together. All right, so

515
00:34:41.920 --> 00:34:45.760
we we are now we're now the children of God.

516
00:34:45.800 --> 00:34:50.199
We've been adopted as into the as as the children

517
00:34:50.320 --> 00:34:54.719
of God. So the same concept shows up. Paul explains

518
00:34:54.719 --> 00:34:58.239
that believers receive the spirit of adoption following allowing them

519
00:34:58.280 --> 00:35:02.039
to cry out Abba Father. This adoption confirms believers as

520
00:35:02.079 --> 00:35:05.840
heirs and sons, echoing Israel's relationship with God as his

521
00:35:06.039 --> 00:35:12.320
chosen son when he found him. It's using father son language. Well,

522
00:35:12.360 --> 00:35:15.840
we as believers, we can be referred to all male

523
00:35:17.079 --> 00:35:20.320
and female, we can be referred to sons because it's

524
00:35:20.360 --> 00:35:25.679
demonstrating this paternal relationship. We've been adopted. We're co heirs,

525
00:35:25.760 --> 00:35:29.599
we're heirs, we're joint heirs because of we've been adopted.

526
00:35:29.760 --> 00:35:34.360
And so that same intimacy is found with us. We

527
00:35:34.400 --> 00:35:40.159
can see this in Hebrews twelve, Hebrews twelve. Now this

528
00:35:40.239 --> 00:35:44.079
one may not be as encouraging. Maybe it will be

529
00:35:44.280 --> 00:35:49.559
Hebrews twelve five. Hebrews twelve five. And ye have forgotten

530
00:35:49.599 --> 00:35:53.239
the exhortation which speaketh unto you as unto children, my son.

531
00:35:53.320 --> 00:35:56.719
Despise not thou chastening of the Lord, nor faint when

532
00:35:56.760 --> 00:35:59.119
thou are rebuked of him. For whom the Lord loveth,

533
00:35:59.119 --> 00:36:02.920
he chasteneth and scourgeth every son whom he receiveth. Now

534
00:36:02.960 --> 00:36:05.480
once again, I would say Hebrews twelve five through seven,

535
00:36:07.480 --> 00:36:10.199
this speaks of God's discipline. But I think Hebrews is

536
00:36:10.239 --> 00:36:15.159
specifically is it not referring possibly reminding the Israelites the Jews,

537
00:36:15.400 --> 00:36:18.679
who are about to face some serious discipline seventy a

538
00:36:18.840 --> 00:36:22.760
d The destruction of everything, and the nation is gone

539
00:36:22.840 --> 00:36:27.920
until nineteen forty eight? Right? Does this chastening apply more

540
00:36:27.960 --> 00:36:34.000
to Israel in this context? As adopted sons and daughters

541
00:36:34.039 --> 00:36:38.400
Believers experienced the same fatherly care God showed Israel. This

542
00:36:38.519 --> 00:36:42.760
relationship gives us identity, purpose, and assurance God is committed

543
00:36:42.800 --> 00:36:46.559
to nurturing and refining us, even through discipline. I think

544
00:36:46.639 --> 00:36:49.719
Hebrews may have actually more of an is Israel context

545
00:36:49.800 --> 00:36:53.239
than our context, But don't we could have that dispute.

546
00:36:53.320 --> 00:36:59.239
The point is He him us as that personal pronoun

547
00:36:59.360 --> 00:37:04.760
of God, and that personal singular pronoun of israelis as Him.

548
00:37:05.239 --> 00:37:08.639
It shows this connection, and we can see ourselfs in

549
00:37:08.679 --> 00:37:13.639
that connection to some level and some degree. How about

550
00:37:13.679 --> 00:37:19.039
God's faithfulness to his people see the Covenant. Faithfulness God

551
00:37:19.119 --> 00:37:23.840
shows Israel and Deuteronomy thirty two ten through protection, provision,

552
00:37:23.920 --> 00:37:27.960
and guidance is consistently affirmed in the New Testament two

553
00:37:28.079 --> 00:37:31.840
Timothy two thirteen. If we are faithless, if we are

554
00:37:31.880 --> 00:37:36.840
faithless us, God remains faithful, for he cannot deny himself.

555
00:37:37.280 --> 00:37:40.199
This reflect God's unchanging commitment to his people, just as

556
00:37:40.199 --> 00:37:43.480
he remained faithful to Israel even when they stumbled. God

557
00:37:43.599 --> 00:37:48.000
remained faithful to them despite all of their rebellion, all

558
00:37:48.079 --> 00:37:52.960
of their grumbling, although their complaining, all of their idolatry.

559
00:37:53.199 --> 00:37:56.639
God remained faithful to Israel, and He will remain faithful.

560
00:37:56.719 --> 00:37:59.840
So guess what I know that even if I am faithless,

561
00:38:00.280 --> 00:38:03.480
God will remain faithful. As I looked at how that

562
00:38:03.679 --> 00:38:07.760
he him relationship worked for Israel, that he him relationship

563
00:38:07.760 --> 00:38:10.519
works for us, and God is just as faithful to us.

564
00:38:10.599 --> 00:38:12.960
And that's why I will never believe God just got

565
00:38:13.000 --> 00:38:15.039
done with this or on threw them out, because if

566
00:38:15.039 --> 00:38:17.000
we threw them out, he would have thrown us out

567
00:38:17.039 --> 00:38:25.679
a long time ago. Romans eight thirty eight through thirty nine.

568
00:38:25.760 --> 00:38:29.880
Romans eight thirty eight through thirty nine. If I can

569
00:38:29.920 --> 00:38:35.679
get to Romans eight Romans eight thirty eight through thirty nine.

570
00:38:35.800 --> 00:38:39.920
We read these words, for I'm persuaded that neither death,

571
00:38:40.000 --> 00:38:43.239
nor life, nor angels, nor principalities, nor powers, nor things

572
00:38:43.280 --> 00:38:46.199
present nor things to come, nor height, nor death nor

573
00:38:46.239 --> 00:38:48.440
any other creature should be able to separate us from

574
00:38:48.440 --> 00:38:51.159
the love of God, which is in Christ Jesus our Lord.

575
00:38:51.320 --> 00:38:54.400
Nothing can separate me from God's love that includes my

576
00:38:54.440 --> 00:39:04.039
own failure and sin. God will remain faithful. We are

577
00:39:04.079 --> 00:39:09.880
assured of God's unwavering faithfulness. Believers, we can trust. Just

578
00:39:09.920 --> 00:39:12.639
as God never abandoned Israel in the wilderness, he will

579
00:39:12.679 --> 00:39:17.599
not abandon you and I in our journey of this life,

580
00:39:17.679 --> 00:39:20.280
no matter how it twists and try. Other people will

581
00:39:20.320 --> 00:39:23.360
abandon you, other people will delete you, other people will

582
00:39:23.360 --> 00:39:30.320
cancel you. But God will not. Hey him, there's to

583
00:39:30.519 --> 00:39:35.119
us this relationship that's hinted at in Deuteronomy thirty two ten.

584
00:39:36.400 --> 00:39:41.400
It mirrors, it foreshadows, it demonstrates, or at least points

585
00:39:41.480 --> 00:39:44.719
us that Hey take these concepts and apply them to us,

586
00:39:44.760 --> 00:39:47.400
and you see that there is a correlation. But that

587
00:39:47.519 --> 00:39:50.639
doesn't mean we insert ourself into Deuteronomy thirty two ten.

588
00:39:51.960 --> 00:39:54.199
It means what we see in Deuteronomy thirty two ten,

589
00:39:54.280 --> 00:39:56.840
we see, well, do we see something similar with us?

590
00:39:57.360 --> 00:39:59.519
I'm not gonna I'm not gonna remove the hem to

591
00:39:59.599 --> 00:40:02.280
insert me. I want to say, that's the he him.

592
00:40:02.639 --> 00:40:05.960
How does God then that relationship between he and him?

593
00:40:06.239 --> 00:40:08.719
Does He have a similar relationship between he and us?

594
00:40:08.960 --> 00:40:12.039
Now a well? At the same time, maintaining the textual

595
00:40:12.039 --> 00:40:18.960
context of Deuteronomy thirty two ten, the themes of He

596
00:40:19.239 --> 00:40:22.800
God is protector, shepherd and faithful covenant partner, and Him

597
00:40:23.000 --> 00:40:26.599
Israel's the chosen beloved people, they find a deeper fulfillment

598
00:40:26.679 --> 00:40:29.719
in the New Testament believers in Christ, inherit the relationship

599
00:40:29.960 --> 00:40:33.840
becoming God's adopted sons and daughters, recipients of His care,

600
00:40:33.960 --> 00:40:37.440
guidance and faithfulness. Through Christ, we are brought into the

601
00:40:37.480 --> 00:40:42.039
same covenant love cherished by God and secured as His people,

602
00:40:42.559 --> 00:40:46.400
assurances that resonate powerfully from the echoes of Deuteronomy thirty

603
00:40:46.440 --> 00:40:50.800
two ten into the New Testament and our lives as

604
00:40:50.880 --> 00:40:55.039
believers today, and that summaries from Ai and that is

605
00:40:55.119 --> 00:41:08.280
well said He him Us maintain that he him see

606
00:41:08.320 --> 00:41:13.760
all the ramifications of that he him language. Then say,

607
00:41:15.400 --> 00:41:18.119
do we have something similar, and we have something similar,

608
00:41:18.320 --> 00:41:27.440
different yet similar. Now the four things thirty two ten,

609
00:41:29.000 --> 00:41:34.480
he God found him in a desert land. Now I

610
00:41:34.559 --> 00:41:36.679
want you to consider that, because well, he need to

611
00:41:36.679 --> 00:41:39.280
get to these four things at some point. He found

612
00:41:39.360 --> 00:41:42.039
him in a desert land. Did God find Israel in

613
00:41:42.079 --> 00:41:44.079
a desert land? That's a that's an odd way of

614
00:41:44.119 --> 00:41:46.519
describing it. Now, remember it's poetry. Now you've got to

615
00:41:46.559 --> 00:41:50.559
be very careful here, right, because it's just a poetic expression.

616
00:41:50.679 --> 00:41:53.280
Because there's a part of me they're like, wait a minute, God,

617
00:41:53.440 --> 00:41:55.800
you knew they were going to go there, and what

618
00:41:55.920 --> 00:41:58.760
didn't God guide and direct them into that captivity? Or

619
00:41:58.960 --> 00:42:01.840
because it's almost written like God was walking by and like, oh,

620
00:42:02.000 --> 00:42:04.440
look at these people in the desert land. Look at

621
00:42:04.440 --> 00:42:08.280
these people. I've got to go dude. No, I think

622
00:42:08.360 --> 00:42:10.760
it's poetic. Like in other words, God did not forget

623
00:42:10.800 --> 00:42:13.719
them there. God knew they were there, He saw them there,

624
00:42:13.760 --> 00:42:20.000
He found them, and he led him about. God knew

625
00:42:20.039 --> 00:42:22.400
they were there, saw that they were there, and then

626
00:42:22.519 --> 00:42:26.760
led them about, led them out into the wilderness. Right.

627
00:42:27.679 --> 00:42:29.559
Or do we say when it says it found him

628
00:42:29.599 --> 00:42:31.840
in a desert land, does that mean now this is

629
00:42:31.920 --> 00:42:34.480
a good question. Here's a good interpretive question. It's a

630
00:42:34.480 --> 00:42:38.079
good hermeneutical test. He found him in a desert. Does

631
00:42:38.119 --> 00:42:41.480
that mean he found him in Egypt and led him out?

632
00:42:41.960 --> 00:42:43.719
Or is this just the idea that God knew that

633
00:42:43.760 --> 00:42:45.760
they were in the wilderness and saw them in the

634
00:42:45.800 --> 00:42:48.840
wilderness and then led them about. But they got into

635
00:42:48.880 --> 00:42:51.320
the wilderness because God led them into the wilderness. So again,

636
00:42:51.400 --> 00:42:55.639
it's a poetic expression. We can't get too particular. We'll

637
00:42:55.719 --> 00:42:58.079
end up in trouble here, right, it's a general I

638
00:42:58.119 --> 00:43:00.800
think it's a very general poetic ex expression that God

639
00:43:00.880 --> 00:43:06.280
saw them and God led them, all right, He instructed him.

640
00:43:06.400 --> 00:43:13.280
God definitely gave plenty of instructions, starting in Exodus, Exodus, Leviticus, Numbers,

641
00:43:13.320 --> 00:43:17.280
and Deuteronomy. There's plenty of instruction, all right. And he

642
00:43:17.480 --> 00:43:20.880
kept him. He preserved them. Look, no matter what they

643
00:43:20.920 --> 00:43:23.320
went through, he preserved them as a nation. He kept them.

644
00:43:23.480 --> 00:43:25.920
He kept them. And guess what, there's coming a time.

645
00:43:25.960 --> 00:43:28.239
He made a covenant with both the House of Israel

646
00:43:28.280 --> 00:43:30.079
and the House of Judah, and he says he's going

647
00:43:30.159 --> 00:43:32.679
to restore them and bring them back together, and they're

648
00:43:32.679 --> 00:43:34.599
going to be one, and they're going to be a

649
00:43:34.639 --> 00:43:36.719
new heart, and there's going to be no more idolatry

650
00:43:36.800 --> 00:43:38.639
and no more sin, and they're going to serve God

651
00:43:38.760 --> 00:43:40.119
and they're going to be his people, and He's going

652
00:43:40.159 --> 00:43:42.639
to be their God. That's the ultimate promise. He has

653
00:43:42.760 --> 00:43:48.599
kept him. He's never forgotten them. Now, how do those

654
00:43:48.639 --> 00:43:50.599
things apply to us? Now? What we need to do

655
00:43:50.679 --> 00:43:52.760
is we need to see here's what we need to do.

656
00:43:53.000 --> 00:43:55.920
Exactly when it says God found him in a desert,

657
00:43:55.920 --> 00:43:58.239
how did he find Israel in a desert? Exactly what

658
00:43:58.280 --> 00:44:04.639
that's referencing to. He led him about exactly scriptural examples

659
00:44:04.679 --> 00:44:09.079
of God leading them about, right, He instructed him specific examples,

660
00:44:09.400 --> 00:44:12.079
and then he kept him. Now, how does that how

661
00:44:12.119 --> 00:44:16.159
does that mirror his relationship with us? Well, he found us, right,

662
00:44:16.199 --> 00:44:17.719
I think we can. I think I think we can

663
00:44:17.800 --> 00:44:20.079
draw a parallel. He came to seek and to save

664
00:44:20.159 --> 00:44:22.800
that which was lost, Right, I think we can find

665
00:44:22.800 --> 00:44:27.000
that he leads us about again, he leads us scripturally

666
00:44:28.079 --> 00:44:33.840
through scripture. Right, unless we're gonna make it about soteriology,

667
00:44:34.119 --> 00:44:37.960
then he he he resurrected me and leads me to salvation.

668
00:44:38.440 --> 00:44:41.039
Because if we believe salvation is a monarchist at work.

669
00:44:41.119 --> 00:44:44.039
Then God did it all all right, right, we could

670
00:44:44.079 --> 00:44:47.079
look at it from that sense. He instructs us, He

671
00:44:47.119 --> 00:44:52.199
instructs us for scripture, and he keeps us. Nothing will

672
00:44:52.239 --> 00:44:54.079
separate me from the love God. He's kept me. I

673
00:44:54.119 --> 00:44:58.360
am preserved until the end. I am kept by I'm

674
00:44:58.400 --> 00:45:00.719
sealed by the Holy Spirit. I am kept. I'm preserved.

675
00:45:01.400 --> 00:45:04.519
So we can draw some parallels that he him. We

676
00:45:04.599 --> 00:45:08.559
see and that relationship us because it's similar. And then

677
00:45:08.639 --> 00:45:11.639
in these four things we can see us because it's similar.

678
00:45:11.719 --> 00:45:14.119
But at the same time, we don't insert ourselves into it.

679
00:45:14.400 --> 00:45:18.039
We got to maintain them and at the same time

680
00:45:18.159 --> 00:45:22.280
then see us. That's how you can do application without

681
00:45:22.320 --> 00:45:25.159
doing damage to the text. But you gotta be very

682
00:45:25.199 --> 00:45:31.559
careful to maintain that distinction, especially this promises of protection,

683
00:45:32.039 --> 00:45:36.239
promises of provision, promises of leading. Much of that for

684
00:45:36.400 --> 00:45:40.639
Israel was done in a very tangible, materialistic, physical way.

685
00:45:40.920 --> 00:45:43.719
God was literally leading them by a pillar of cloud

686
00:45:43.920 --> 00:45:47.119
of fire and a pillar of cloud I mean literally there.

687
00:45:47.480 --> 00:45:51.519
So that's literal. He provided literal food, I mean there

688
00:45:51.519 --> 00:45:56.599
are very literal things us. It's spiritual with the more

689
00:45:56.760 --> 00:46:06.599
literal coming in eternity. All right. I want to say more,

690
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but I'll stop right there. All right, ladies and gentlemen,

691
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remember your assignment sermons on sermonadio dot com dedteronom thirty

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two ten. See what you find, the good, the bad,

693
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the ugly God. And don't forget Isaiah forty through fifty five.

694
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You're spill still supposed to be doing a lot of

695
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work on that. And I haven't forgotten Isaiah forty through

696
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fifty five. I mean, I just spent two plus hours

697
00:46:32.400 --> 00:46:36.519
on it Sunday. It's only Tuesdays, but this has sidetracked

698
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me greatly. Okay, this has pulled me aside from everything else.

699
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But hopefully we can get something positive from it. All right,

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thank you for listening. Everyone, have a great, great Tuesday evening.

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May God bless you and uh well, hopefully this truth

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will have done something for you. God bless