Nov. 12, 2024

Deuteronomy 32:10 - He and Him

Deuteronomy 32:10 - He and Him

A look at the use of he and him in Deuteronomy 32:10

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A look at the use of he and him in Deuteronomy 32:10

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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 twelve thirty two pm Central Time, and I am

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coming to you live from the Theology Central studio located

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right here in Abilene, Texas. Now. Yesterday, I guess you

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could possibly describe our conversation, our discussion yesterday as being

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maybe somewhat discouraging, maybe somewhat depressing. And I kind of

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asked you a question right to kind of look over

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your Christian life and to see how maybe your way

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of thinking has changed, maybe your view of Christianity, how

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it has changed, maybe the reality of the Christian life

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has greatly impacted you. And I talked about my own journee,

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and we went back and we listened to part of

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a message from Chuck Swindahl, and I told you how

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I would possibly have heard that message in the past,

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how I hear it in the present, and how I'm

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much more. I guess you could call it. You may

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say that I'm critical, you could say that I'm jaded.

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You could hear maybe my frustration, and it is frustrating

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to go back and listen to a pastor that you

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listen to forever as a young Christian and you were

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excited and you loved it and you took notes, and

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to go back and listen to a sermon from close

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to somewhere during that period of your Christian life. But

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now you hear it and your like, what in the

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world is this? Why? Why is this even happening? What

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is even going on? Look? Why are you doing that

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to the text and become very frustrated with it. And

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I kind of talked about my introduction yesterday was very long,

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but I talked about in some ways I almost longed

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those days where I was ignorant of so much. I

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had not gone to Bible college yet seminary, I had

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not gone to Bible institutes. I had no formal education,

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so I was still ignorant about many philological issues, hermonutical

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hermonutical issues. I had no way to process things. So

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that ignorance led to just being able to have zeal, passion, joy,

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excitement believing certain things, and then time and education and

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knowledge that made me realize, wait, they kind of lied

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to me. That's not what the text actually says. They're

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giving me promises that the Bible doesn't actually get. They're

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telling me that this is the way the Christian life

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is going to be, and clearly that's not true. And

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then then all of a sudden, it kind of just

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makes Christianity much more discouraging and frustrating, and it becomes

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it can become very negative. So we talked about that yesterday,

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and we're going to return to the text and question.

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But before we do that, I saw an email this

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morning that was sent to me at seven eleven am

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seven eleven am this morning, and the title, the subject

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line is highly optimistic and I'm like, wow, okay, that

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is I need to check this out. Highly optimistic. Okay,

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maybe you're optimistic because you're high, right, Like, man, okay,

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I know You're like, well, that's horrible to say. I'm

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just saying, how how does one become highly optimistic? I

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want to hear this all right? So one this person,

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I don't know their age, but they said they they're

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highly optimistic and excited because they are closer to the

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end of life than in the beginning. Okay, and as

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time goes by, Christ means more to me than ever.

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Well that's good. To know that. I guess when you

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reach us an agent, and you'll look back and you're like, well,

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you know, it's much closer to death than it's ever

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been in my life. Then I think then eternity becomes

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more important than anything else, right life. You realize life

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is about to end, so then eternity becomes your focus.

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I think when you're younger, life becomes the eternity seems

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like forever away when you get when in a sense,

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when you get on the other side of life, then

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eternity is all that's there. So okay, maybe maybe you're high,

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you become highly optimistic. When when you get done with

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life and you're about to face eternity, well things are

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looking much Put it this way, when you're that much

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closer to eternity, things definitely look better than maybe life does.

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But I thought that was interesting. But they go on

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to say this. They say that they have been, you know,

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listening to lots of sermons, lots of sermons, and I'm

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paraphrasing a lot of this. I don't want to quote

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everything to you know, to give away anything personal, but

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they said that they've been finding messages on the sermon's

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two point on the sermon sermon's two point oh app

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sermon audio website that seems to focus on Christ, not

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on doctrinal systems, not on disputes, not on selling products

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and so on. They have conferences but amongst themselves and

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never for money. I'm like man that that that definitely

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would make me a little bit more positive. They said,

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it's refresh it's refreshing to hear this type of preaching,

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and after you listen, it's it's hard to listen to

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anything else. I still listen to other people, even people

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I disagree with, but that's not my main focus. Now.

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I love this. I just ignore Christianity and let the

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world do whatever it wants to do. I can sympathize

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to some level with Nietzsche, who who was very critical

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of religion. He thought people used religion and morality to

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control others, and he wasn't wrong, and he did even

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know about Southern Baptist Unfortunately, he never seemed to have

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separated Jesus Christ the Savior from Christianity. Otherwise, what he

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says about religion is a good critique. I got to

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a point where honest atheists like Nietzsche and others made

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more sense than and then in quotes Christianity with megachurches, mansions, airplanes,

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big ticket conferences and all of that. Now, I do

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like that perspective. I think sometimes you reach a point

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where you're like, Okay, here's this thing called Christianity. I

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don't know what all of that is. It's got this,

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it's got that, it's got celebrities, it's about money, it's

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got industry, it's got the conference industrial complex, the publishing

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industrial complex, it's got the Christian music industrial complex. It's

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about money, business, politics, position, And you're on this team

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or you're on that team, and this team says your

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team is wrong, and it's fighting and arguing and church

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splits and and and raising money, and it's all about this.

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And that's Christianity. And then over here we have christ,

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we have salvation, we have the Bible. And sometimes I

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think you reach a point you got to separate that

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from Christianity, because Christianity is filled with all of the negative. Christianity,

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because Christianity is is is people. Right. Wherever you find people,

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you get you get the negative, you get, the you get,

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the brokenness you get, the hurt, you get, the pain,

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you get, the you get every because people are we're sinners.

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So wherever christiansgether, that's Christianity. And then you get all

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of the you get the politics, you get the structure,

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you get all of those things, you get money, you

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get all of that because people are involved. But you

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can't not look. You can't let Christianity define Christ. You

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can't let Christianity define your relationship with Scripture, your relationship

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with God. I think so many times our identity is

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found within Christianity, then within Christ. So many times our

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life becomes Christianity. It doesn't become Christ. It's not to

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live is Christ and to die is gain our life

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it becomes my life is Christianity. It's the church. It's

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a denomination, it's a theological system, it's a celebrity. No,

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you're to live is Christ. Separate it from Christianity, remove

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it from Christianity, because Christianity is all of this other stuff.

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Now.

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I do believe, obviously, at least from my perspective, I

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have to try to sometimes address what's going on in Christianity,

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at least I feel to some level right. But at

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the same same time, I think it's a very good

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reminder that we also need sometimes to step back from

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Christianity and look to the scriptures and look to Christ.

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So I try to find the balance. I've got to

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I've got to sometimes look to what's going on in

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Christianity so I can provide critique, a perspective challenge. But

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I try, even in our sermon reviews. I hope you

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catch this. I hope, I hope this turns out to

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be true, because that email was somewhat convicting, even to me.

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It was convicting to me, because you know, do I

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get caught up with the Christianity and forget Christ? And

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I think I do that probably frequently. I do that frequently.

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I try in my sermon reviews. I try that when

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I have to look at how Christianity is handling the text,

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how Christianity is talking about it. And so what I

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attempt to do is, after I become greatly frustrated with it,

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is try to take the text and say, okay, guys,

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I'm leaving you to yourselves. I'm coming over here. Now,

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let's do something with it. Let's do something. And that's

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what we're trying to do with Isaiah forty through fifty five.

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That's what we did with Psaw eighty three, and I

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hope I can find a way to do that. I

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don't know if I if I can do it perfectly.

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But at the same time, someone's got to be able

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to look at Christianity. But what in the world are

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you doing? And that's kind of what happened yesterday. So

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I'm going to just play a little bit of what

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we heard yesterday, because once again we have a text

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of scripture, in this case Deuteronomy chapter thirty two, primarily

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verse ten. We have a very famous pastor by the

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name of Chuck Swindle, who is massively influential in my life.

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Great memories of listening to his messages, great great memories.

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I mean, there's no way to say. I mean, I

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really do long for those days, but I didn't have

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any way of processing what I was hearing. But now

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when I look back on this message, and this is

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a message again on Deuteronomy thirty well it's actually a

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message somewhere in Exodus, but Deuteronomy thirty two ten became

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the focus. It's about his whole hypotheses is that you

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and I find ourselves in a desert sometimes in life,

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and it's a metaphorical desert, and the desert basically as

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anytime things go in a way that's not the way

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we don't like, and it's we don't like it. God

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put us in that desert to prepare us for some purpose.

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And we talked about all of the problems with the

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entire approach, but the focus became Deuteronomy thirty two ten.

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And immediately what he did is he goes to Deuteronomy

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thirty two ten and he inserts us into the text

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and it becomes majorly problematic. So I did a lot

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of critiquing it. I did a lot of getting frustrated

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with it. What I want to do today is take

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a step back. I'm going to at least play a

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little bit just to kind of get you on the

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same page. But I'm going to go to Deuteronomy thirty

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two ten and I'm going to say, you know what,

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a stead of criticizing, instead of critiquing, let's go to

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Deuteronomy thirty two ten and let's try to demonstrate what

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it looks like to actually just look at the text

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and just be as fair and honest with the text

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as possible and see what we can gain from it.

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I think that's a good approach, right, So that's what

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we're gonna do. So this is how it sounded yesterday

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when I started reviewing Chus Wendall about those deserts and

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our life. Here is how he introduced it. Here we go.

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In the journey of life. Sometimes we feel like we're

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trekking alone through the desert with sand in our shoes

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and the sun bearing down. It's lonely, it's quiet, and

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it feels like we're getting nowhere. Well Today, on Insight

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for Living, Chucks Wendall continues his biographical study of Moses

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in the Book of Exodus. We'll observe his decades of anonymity,

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shepherding his father in law's sheep the land of Midian.

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Moses's time in the desert teaches us profound lessons about

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our own walk with God. Chuck titled his message the

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Desert School of Self Discovery.

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And right from the introduction it becomes about, Hey, we're

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gonna go to this and we're gonna find it about us.

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We're gonna take this and make it about us. And

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there's always major problems with that, especially when you go

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to the Old Testament, especially you go to sections that

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are very much about Israel. We take those things happening

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are based off a covenental promises, covenantal promises, and covenantal relationship,

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and we want to insert ourself into it over and

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over and over and over and over and over and

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over and over and over again. It drives me crazy.

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So I'm gonna play a little bit more of what

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Chucks went on that that was there, you know, the

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introduction to the program. Now his his part will start.

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You'll hear it just almost instantaneously. It's about you, it's

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about me, it's about us. He even acknowledges at the

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very beginning, Hey, I know this is about Israel, but

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I'm going to just make it about us basically, And

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you're kind of like, what in the world. So what

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I wanted to do today is he he says in

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Deuteronomy thirty two ten, there are four things God basically

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does for us when we are in the desert. And

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I was going to go look at those four things,

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first apply it to where it should be applied to Israel,

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and then see if there's any way to apply it

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to us. But well then I started having a pronoun problem. Right,

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there were some pronouns here that I'm like, wait a minute,

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what what do we do with those? Maybe that's what

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I need to focus on. Okay, so you'll see it

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will all make sense in just a minute. But yeah,

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let's let him do a little bit more work here,

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just in case if you missed yesterday, you can be

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all caught up.

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Here we go, Well, tonight, I want to talk about

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something that is painful, but it is essential in our

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walk with the Lord. I am referring to how the

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Lord handles some of his children. It seems the longer

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I live, the more I realize most of his children

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in preparing them for.

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His purpose.

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Specifically, I'm talking about times in the desert.

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Now you can already see this is very much an

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isigesis approach, not an exegesis approsss an isogetical, not an

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exegetical approach, because he's placing something into the text, he's

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reading something into the text. So basically, you have these

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times in the Bible where people find themselves in a desert.

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And so what he's going to say, then he's just taking,

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now a universal principle basically say, well, for most of

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God's children, the way God prepares you for his purpose

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is he chooses the desert for you and places you

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in the desert. Now that desert can be all a

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pain suffering and which this raises all kinds of philosophical problems.

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But God puts you in the desert. Now he's just

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taking actual historical narratives about people and literal deserts and

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now making it all allegorical, spiritualizing it and reading into

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the text and placing something into the text that the

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text is not necessarily saying. And that is we're majorally problematic.

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I mean, we want to be exegetical, not we want

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to do How can I say we want to do

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exegesis not isogesis. We don't want to read into the

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text if I can, you know, explain it that way, right,

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And I don't have time now to get back. And

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we defined it in the last episode Exegesis isigesis. We

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defined it, I explained it. And this entire message is

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very much an isogesis approach, not an exegesis approach. Right,

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So here we go, lets them do just a little

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bit more and then we can we'll get We'll get

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to the pronouns. That's that's what we need to focus on.

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I am referring to a school in which God places

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his children to prepare them for a particular task.

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Now, there's no way that I can paint.

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This attractive or colorful, glamorous, beautiful. It was never designed

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to be. I'm talking about the desert, not in February.

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I'm talking about the desert in July. I am not

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talking about palm springs kind of desert, Okay, I'm talking

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about the kind of desert in the midst of the

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Mahave or the Sahara, the place of heat, the place

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of barrenness, the place where you are not productive.

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As we get into the subject.

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It helps me, as it may help you, to know

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that the Hebrew word for desert is midbar. It's from

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a verb d'averaire, meaning to speak. I find that significant.

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The desert is the place where God speaks, communicates to

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us a message we could not otherwise hear what He

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has to say if it were not for the desert.

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So, and again, I'm not going to go back and

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review all of this. You can see the set up.

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The setup is, Hey, there's these texts in the Bible

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where people are in the desert. Now the desert becomes

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this metaphorical place where God puts you because you cannot

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hear from God until you're in the desert, because the

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desert is where he speaks. Because he strips all of

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the things that we keep you from hearing him, it

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becomes this. He creates this spiritual picture. Now, his look,

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his communication skills are excellent, they're perfect, they're amazing. His pacing,

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his toe, he pulls you in. It sounds spiritual, it's awesome.

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You may be encouraged by it, you may love it,

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you may think it makes a major impact on your

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spiritual life. The only problem is the whole thing is

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a complete all. The way it handles the text is

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it's tragic. It's malpractice. If it was medicine, it's just

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it's just not good. As much as I respect Chucks

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Windall think the world of him, his ministry was profoundly

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impactful on my Christian life. And I mean again, I

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say all the time, the two people who discipled me

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were John MacArthur and Chuck's Windall. That's who discipled me. Right.

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MacArthur may have taught more about the exegetical approach, and

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Swindall taught me about the application and how these and

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how does this all work together? But man, after all

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of this time, now I look at this and I'm like,

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what in the world. Younger me would have been like,

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this is great. So he goes on. You can go

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back and listen to yesterday, but it left with Deuteronomy

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thirty two ten, because that's the text he's going to

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get to. Let me read it to you. Deuteronomy thirty

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two ten. He found him in a desert land and

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in the waste howling wilderness. He led him about, he

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instructed him, He kept him as the apple of his eye. Now,

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according to Swindall, when we are in the desert, these

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are the four things God does for us, And he

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breaks Deuteronomy thirty two ten into four specific things God

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does for us and the desert. Now you'll notice us

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is not there. You were not there, I am not there,

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We are not there. It's not it's it's very specific pronouns.

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Look at the count them. Are you ready? Deuteronomy thirty

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two ten. He circle, He found him, circle him and

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a desert land, and in the waste telling wilderness. He

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led him about, he instructed him, he kept him as

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the apple of his eye. It's all about he and him,

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He and him, he and him. So that's what we're

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going to talk about I wanted to get into the

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four things that swhen d All says God does for

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us in the desert, and we were gonna look at

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them and see they are. Is there even even an application?

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Let me make it very clear. Deuteronomy thirty two is

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it's called Moses' song and some of you can see

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that in Deuteronomy thirty two ten, this is all about

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God and is ray L what God has done for Israel. God.

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This is about God Israel and his covenantal relationship with them.

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Even though we want to insert us, we want to

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insert we, we want to assert I. It's not about us,

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it's not about eye, it's not about we. It's about them,

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and in this particular case, it's about He and him.

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So we're going to take the text apart and look

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at everything about the he and him and hopefully we

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can we can do this. So we're going to separate

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this from housewind All handled it or all the other

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sermons that handle it and probably do very crazy things

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with it. We're going to sense separate it from how

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Christianity deals with it. We're just going to go to

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the Bible and see what we can learn. Right, So,

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in Deuteronomy thirty two ten. The first word is he.

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You see that he. We are going to start with

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identifying the he and everything we can learn about the he.

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Then we'll move to the him, and then we'll may

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move to the idea why is he using the mal pronoun?

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Why does he refer to him? And why does God

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refer to himself as he likes? There's some questions here, right,

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He and Deuteronomy thirty two ten. He found him? That

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he here refers to God, to Yahweh, the covenental god

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of Israel. This is the God of Israel, that God

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who has made covenant with Israel. That's who the he is.

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This verse is a part of the Song of Moses,

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which is Deuteronomy thirty two. You can see this throughout

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right Deuteronomy thirty two Verse one, give ear, oh ye heavens,

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and I will speak and hear o earth the words

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of my mouth, and you can you can go here. Yeah,

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we can get into whole discussion here. But this is

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the song, Moses's song, if you want to state it

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that way, all right. It's a poet. It poetically describes

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God's care for Israel during the Wilderness period. Deuteronomy thirty

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two is a poetic expresses of God's care for Israel

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in the wilderness. Now, I know whe're at tempted to go.

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We'll see. How God cared for Israel in the wilderness

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is how he will care for us. Now you gotta

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be careful with that, ladies and Gentlemen's God going to

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magically provide food? It's going to just rain down food?

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Is he going to bring is he going to? I mean, like,

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come on, all the things that happened in the wilderness,

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you know those were promises given to Israel based off

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covenantal relationship. We can't just immediately extract from it. We

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can try to, you can try to find ways to

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connect it. But if not, if you're not careful, you'll

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end up giving people promises that aren't meant for them. Right.

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But if this is a poetical description, a poetical expression

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of what God has done and has cared for Israel

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during the wilderness period. Now the idea of he, Why

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does God use a personal pronoun here? Why does he prefer?

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Why is he referred to as he? He? You can

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you can see it in many places here, but you

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he found him? Why is Why is God referenced as

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He in this particular passage. Well, let's start with I

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think I'm very common, right, anthro pomorphic language, anthro pomorphic language.

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Anthro pomorphic language. Anthropomorphic is spelled A N T h

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r O p O m O r p h I

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C anthro A N T h r O pomorphic p

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O m O r p h I C anthro pomorphic.

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Now I I can spell that from memory. Now I'm

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lying to you, I cannot spell that from memory. Give

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me a break. If that was in a spelling bee

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contest and they said spell anything, I would get it wrong. Okay,

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my spelling ability is trash, and there's no way I'm

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gonna get anthropomorphic correctly. Maybe I could, if I think

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about it, anthro pa morphic. Maybe if I really broke

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it down, I would get close. Sorry, anthropomorphic, but that's

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what we are referring to. When you see the he here,

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anthropomorphic language is being used. The use of He in

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this passage is an example of anthropomorphic language, which ascribes

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human characteristics to God. In the ancient Hebrew language and culture,

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God is often described with human like terms to convey

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are you ready relational qualities such as guidance, protection, and care,

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making his actions more relatable to the people. By using he,

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the text emphasizes God's personal involvement with Israel, showing that

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God is not distant or impersonal, but actively and lovingly

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engaged with his people. When it says him or he

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found him, that it's God in a personal way. He

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described as a person. He found him. It's very personal,

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it's relational. And this is very important because it's reminding

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Israel again of this covenantal relationship that God entered in

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with them. It's making God personal, not some impersonal force,

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but God personally found him. So it's anthropomorphic language. So

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that's number one. Number two, there's a covenantal significance here.

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I'm gonna emphasize that over and over and over and over,

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the covenantal significance. Much of the Old Testament, we just

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insert ourselves into it. But it's like, no, you can't

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do that, because there's a covenantal relationship here. There's a

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covenantal signs gnificance. The passage refers to God's relationship with

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Israel and covenantal terms. God is portrayed as personal, protector, guide,

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and caregiver, which reflects his role as the initiator and

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sustainer of the covenant with Israel. You can't just start

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a sermon on Deuteronomy thirty two to ten and basically

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insert us into it. No, no, no, you can't, because

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this is God personally as the personal protector, guide, and caregiver.

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He initiated and sustains the covenant with Israel. The personal

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pronoun reinforces the idea that Yahweh is not a generic

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or an abstract deity, but a relational God who is

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intimately involved in the lives of Israel, fulfilling specific promises

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made to them. When this language is used, it is

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anthropomorphic because it's emphasizing personal, but it's covenantal You've got

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to be very careful that you don't in a sense

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intercept find We'll say, we'll use this language. I'm used

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using this in an illustrative way. A love letter between

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two individuals, and you insert yourself and whatever one lover

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is saying to the other lover, you say, well, well,

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that promise is for me, that comfort is for me,

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that encouragement is no, no, no, it was meant for

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00:29:38.960 --> 00:29:45.400
someone else. We love to insert ourself into this personal

458
00:29:46.480 --> 00:29:55.759
covenantal relationship where where we we're not being mentioned, all right,

459
00:29:55.799 --> 00:29:58.480
So number one, we have an anthropomorphic the use of

460
00:29:58.640 --> 00:30:03.000
he here and do aeronomy thirty two ten he it's

461
00:30:03.039 --> 00:30:05.680
an anthropomorphic language. Number two, it deals it with a

462
00:30:06.079 --> 00:30:11.240
covenantal significance. Number three, it's a it's consistent with a

463
00:30:11.279 --> 00:30:15.720
broader biblical narrative. Throughout the Hebrew Bible, God is often

464
00:30:15.759 --> 00:30:19.039
referred to as He, highlighting his role as a personal

465
00:30:19.079 --> 00:30:22.240
being with whom Israel can have a relationship. Unlike the

466
00:30:22.599 --> 00:30:28.279
other ancient deities right, Unlike many other ancientnries culture, where

467
00:30:28.400 --> 00:30:32.079
gods might be seen as impersonal forces, Israel's God is

468
00:30:32.119 --> 00:30:36.920
a personal he who acts, speaks, and feels, a characteristic

469
00:30:36.960 --> 00:30:41.880
that underscores the uniqueness of Hulweh and the Biblical narrative.

470
00:30:42.079 --> 00:30:45.920
The Biblical narrative, God is presented very different. He's not impersonal,

471
00:30:46.160 --> 00:30:55.960
He's he. It's a personal pronoun, personally involved personally, anger, feelings, actions, speaking.

472
00:30:56.519 --> 00:31:00.119
It's a very personal deity, not impersonal in any way,

473
00:31:00.160 --> 00:31:02.920
shape or form, and I think it's very It shows

474
00:31:03.000 --> 00:31:08.160
Yahweh is very unique. The personal language emphasizes that God's

475
00:31:08.200 --> 00:31:11.720
protection and guidance are rooted in his covenantal love, not

476
00:31:11.960 --> 00:31:16.279
merely in his power or sovereignty. This relational aspect is

477
00:31:16.400 --> 00:31:21.240
essential to understanding Israel's identity as his people. Israel has

478
00:31:21.240 --> 00:31:24.519
an identity as God's people. You cannot just ignore this.

479
00:31:24.839 --> 00:31:28.319
I know some theology wants to just say Israel's finished

480
00:31:28.359 --> 00:31:31.759
and done, and it's just not even really. Philological systems

481
00:31:31.920 --> 00:31:35.319
pastors just like to move us into the to the narrative.

482
00:31:38.559 --> 00:31:41.160
This is all rooted in that this is consistent with

483
00:31:41.200 --> 00:31:43.640
the broader biblical narrative of God being spoken of in

484
00:31:43.759 --> 00:31:49.240
very personal terms, and it emphasizes once again that covenantal relationship.

485
00:31:50.240 --> 00:31:54.200
Now word of the philological implications the personal pronoun he

486
00:31:54.200 --> 00:31:57.079
helps to convey that God's actions and the wilderness were

487
00:31:57.200 --> 00:32:01.240
intentional and loving. He founded him in a desert land

488
00:32:01.279 --> 00:32:05.599
and cared for him expresses God's initiative and dedication to

489
00:32:06.000 --> 00:32:11.160
is r L not merely as a divine overseer, but

490
00:32:11.279 --> 00:32:17.960
as a compassionate protector and guide. This highlights God's paternal

491
00:32:18.839 --> 00:32:27.039
nurturing aspect, showing that his relationship with Israel involved care, discipline,

492
00:32:27.319 --> 00:32:32.519
and faithfulness, qualities that would resonate with the people as

493
00:32:32.640 --> 00:32:41.599
attributes of a trustworthy and caring leader or father. There's

494
00:32:41.599 --> 00:32:48.839
psiological implications to this. It shows that he is intentional, loving, personal.

495
00:32:50.000 --> 00:32:54.160
He's there, but it shows his relationship with Israel in

496
00:32:54.200 --> 00:33:04.720
this particular context and Deuteronomy thirty two ten he. It

497
00:33:04.799 --> 00:33:10.960
is significant because it emphasizes God's personal and relational nature.

498
00:33:13.119 --> 00:33:19.200
It especially emphasizes and signifies his covenant relationship with Israel.

499
00:33:19.359 --> 00:33:26.359
You cannot ignore that the anthropomorphic language underscores that God

500
00:33:26.480 --> 00:33:30.119
is actively involved with his people as their protector, provider,

501
00:33:30.400 --> 00:33:41.759
conveying his faithfulness, care, and intimate connection with Israel. The

502
00:33:41.839 --> 00:33:48.640
personal pronoun he is more than a grammatical choice. It

503
00:33:48.720 --> 00:33:56.400
reflects a philological emphasis on God loving his covenantal commitment

504
00:33:57.119 --> 00:34:01.880
to his people. You cannot overlook that he is significant.

505
00:34:02.000 --> 00:34:04.359
We don't just say, oh, forget that he, let's just

506
00:34:04.400 --> 00:34:07.640
get to us. No, stay with it. He It's weird.

507
00:34:08.079 --> 00:34:10.119
I know, I say this lots of times. Christians love

508
00:34:10.159 --> 00:34:13.360
to get yelled and scream about pronouns. Pronouns. No, I'm

509
00:34:13.400 --> 00:34:15.599
not gonna use he, I'm not gonna use her in

510
00:34:15.599 --> 00:34:18.199
this particular case, because he is actually her and her

511
00:34:18.320 --> 00:34:20.039
is actually and we get all met. I've got to

512
00:34:20.119 --> 00:34:23.039
use the right pronouns. I've got to use the right pronouns.

513
00:34:23.360 --> 00:34:25.599
I am not gonna play this game. I'm gonna use

514
00:34:25.639 --> 00:34:28.199
the right pronouns because I'm only gonna say that which

515
00:34:28.199 --> 00:34:31.800
corresponds to reality. I'm not gonna bend. I'm not gonna compromise.

516
00:34:32.079 --> 00:34:34.880
While we go to the Bible and somehow Hey him

517
00:34:35.840 --> 00:34:39.800
we in this particular case, especially in the next pronoun,

518
00:34:40.119 --> 00:34:42.519
we love to insert ourselves where we don't belong. We

519
00:34:42.599 --> 00:34:46.440
like to take pronouns about God or pronouns about others,

520
00:34:46.440 --> 00:34:48.199
and we want to make it about us. We want

521
00:34:48.239 --> 00:34:52.840
to insert us, me, I, we, instead of leaving it

522
00:34:52.920 --> 00:35:00.800
about him, him or he or them? Are they? If

523
00:35:00.800 --> 00:35:02.840
you want to worry so much about pronouns, instead of

524
00:35:02.920 --> 00:35:05.440
yelling at screaming about culture war, how about you worry

525
00:35:05.480 --> 00:35:11.880
about using their correct pronoun and hermeneutics. And this particular

526
00:35:11.920 --> 00:35:18.519
case that he here is God, This is God, This

527
00:35:18.599 --> 00:35:27.039
is God. But look at the next one. He found him,

528
00:35:28.719 --> 00:35:38.000
he God personal right, covenantal relationship. Found him. Doesn't say you,

529
00:35:38.800 --> 00:35:44.400
doesn't say I, doesn't say me, doesn't say we, says him.

530
00:35:46.320 --> 00:35:51.639
In Deuteronomy thirty two ten, the pronoun him refers to

531
00:35:52.360 --> 00:36:01.639
Israel as a collective entity. Let's consider the significance of

532
00:36:01.800 --> 00:36:08.880
using him to describe Israel why that choice might be important.

533
00:36:09.840 --> 00:36:17.239
He God found him Hem. This is Israel as a

534
00:36:17.280 --> 00:36:21.639
collective entity. This is kind of interesting. What is significant

535
00:36:21.679 --> 00:36:23.920
about this? Well, first, let's just look at it from

536
00:36:23.920 --> 00:36:31.239
this perspective. It's a collective representation. It's a collective representation.

537
00:36:32.119 --> 00:36:35.800
Even though Israel is a nation made up of many individuals,

538
00:36:36.119 --> 00:36:41.000
the use of him personifies the nation as a single entity.

539
00:36:41.079 --> 00:36:42.639
I don't think there's any way to get around that.

540
00:36:43.559 --> 00:36:48.440
He found him. The hym is Israel. Now, this is

541
00:36:48.519 --> 00:36:52.119
common in the Hebrew Bible, where Israel is often depicted

542
00:36:52.239 --> 00:36:57.679
as a single person, sometimes as God's sun Joseah chapter eleven,

543
00:36:57.760 --> 00:37:03.519
verse one, or servant Isah of forty one. Sometimes God,

544
00:37:03.880 --> 00:37:09.920
sometimes God speaks of Israel as as a single person.

545
00:37:09.960 --> 00:37:11.559
That's a good way to put it. He uses this

546
00:37:11.679 --> 00:37:14.920
idea of a single person, but it represents all of

547
00:37:15.119 --> 00:37:18.760
Israel as his son or his servant. But it's referring

548
00:37:18.800 --> 00:37:26.719
to all of Israel. By using the pronoun him, it

549
00:37:26.880 --> 00:37:32.440
highlights Israel's unity as one chosen people under God's under

550
00:37:32.679 --> 00:37:37.840
God's covenant. God made a covenant with the nation, so

551
00:37:37.880 --> 00:37:42.639
He refers to them as a collective unity, as an

552
00:37:42.800 --> 00:37:51.320
entity of one, as a son, as him. It shows

553
00:37:51.320 --> 00:37:55.079
that God's God's relationship is with Israel as a whole,

554
00:37:55.320 --> 00:37:59.639
not just isolated individuals. God made a covenant with the nation,

555
00:38:00.159 --> 00:38:02.800
not just individuals. He made it with a name. He

556
00:38:02.840 --> 00:38:07.079
has a relationship with the nation, not just individuals. That's

557
00:38:07.119 --> 00:38:09.880
why I believe God made a promise with the nation,

558
00:38:10.239 --> 00:38:12.960
and he has to fulfill the promise to the nation.

559
00:38:13.360 --> 00:38:20.599
Because he referenced them as a collective entity. It's a

560
00:38:20.639 --> 00:38:29.679
collective representation he God. Verse ten found him. He found

561
00:38:30.119 --> 00:38:39.760
him Israel, the nation. So the collective representation number two,

562
00:38:39.920 --> 00:38:47.800
a covenantal identity, referring to Israel as him underscore, underscores

563
00:38:47.840 --> 00:38:49.599
and I think this is true. I think this is true.

564
00:38:49.760 --> 00:38:51.920
It underscores maybe maybe I could come up with a

565
00:38:51.920 --> 00:38:55.639
better word. It emphasizes, maybe that's a better word. The

566
00:38:55.840 --> 00:39:02.920
nation's special covenantal identity. They're cove identity, They're special covenant identity.

567
00:39:03.119 --> 00:39:12.719
It emphasizes, it underscores it. God's actions. Then in this verse,

568
00:39:13.280 --> 00:39:18.360
depending on your translation, look at the first action Deuteronomy

569
00:39:18.400 --> 00:39:22.039
thirty two ten he found him. The first action he

570
00:39:22.320 --> 00:39:28.039
found him, he found him. Other translations will have He've

571
00:39:28.119 --> 00:39:35.840
found him, and circling, caring, and keeping. These actions then,

572
00:39:36.239 --> 00:39:39.280
because this is their covenantal identity, it refers to Israel

573
00:39:39.280 --> 00:39:43.199
as Him, underscores the nation's special covenant identity. It emphasizes that.

574
00:39:43.360 --> 00:39:45.760
So then when we go to the actions in the verse,

575
00:39:46.119 --> 00:39:49.519
the finding, the encircling, the carrying, and keeping. Again, depending

576
00:39:49.519 --> 00:39:52.199
on your translation, some translations you can come up with

577
00:39:52.239 --> 00:39:54.480
four actions. I think some translations you may only come

578
00:39:54.559 --> 00:39:57.840
up with three actions. But there's actions here right look

579
00:39:57.840 --> 00:40:00.079
at it. He found him in a desert land and

580
00:40:00.880 --> 00:40:06.199
the waste howling wilderness. He led him about, he instructed him,

581
00:40:06.559 --> 00:40:11.239
he kept him. All of these actions, then, this is

582
00:40:11.320 --> 00:40:19.079
very important, are directed at Israel collectively as his chosen people,

583
00:40:19.360 --> 00:40:23.079
whom he set apart to receive his guidance and protection.

584
00:40:24.159 --> 00:40:29.679
The singular pronoun emphasizes Israel's role as a unique, singular

585
00:40:29.880 --> 00:40:33.880
entity in God's redemptive plan. They're not just any nation,

586
00:40:34.360 --> 00:40:41.079
but are symbolically unified as God's beloved son and covenant partner.

587
00:40:43.519 --> 00:40:47.159
All those actions, then, by because of the pronouns he

588
00:40:47.440 --> 00:40:51.519
and him, these are God's actions towards him. How do

589
00:40:51.639 --> 00:40:53.639
you come in and say, no, these are God's actions

590
00:40:53.639 --> 00:41:00.679
towards me. Well, maybe you use the right pronoun. Not we,

591
00:41:01.599 --> 00:41:06.400
not me, not I, not you, but him. Israel as

592
00:41:06.440 --> 00:41:16.280
a collective entity, it's their covenantal identity. So number one's

593
00:41:16.320 --> 00:41:20.480
collective representation. Number two covenantal identity, which then takes the

594
00:41:20.519 --> 00:41:26.280
four actions being directed towards that their identity as God's

595
00:41:26.280 --> 00:41:32.079
covenant people. And listen, those actions very much, very much

596
00:41:32.159 --> 00:41:36.039
fit in perfectly with what God says he would do

597
00:41:36.159 --> 00:41:42.320
for Israel, for Israel. Now. Number three, using him shows

598
00:41:42.320 --> 00:41:47.360
a relational intimacy, shows a relational intimacy. The use of

599
00:41:47.440 --> 00:41:51.800
him rather rather than them. I think that's important. He

600
00:41:51.920 --> 00:41:55.440
uses the use of him rather than them. He could

601
00:41:55.440 --> 00:41:57.559
have referred to them to them. It adds a layer

602
00:41:57.599 --> 00:42:02.280
of intimacy to God's relationship with Israel. It personalizes the narrative,

603
00:42:02.360 --> 00:42:05.920
making it feel as though God is caring for an individual,

604
00:42:06.239 --> 00:42:10.159
for one individual, which evokes a sense of deep fatherly

605
00:42:10.239 --> 00:42:12.840
love and dedication. It's supposed to give you this like

606
00:42:12.920 --> 00:42:18.679
it's an intimate thing. He found him like a very

607
00:42:18.920 --> 00:42:22.199
intimate thing. But the him is really the entire nation,

608
00:42:22.880 --> 00:42:29.039
showing God's intimate relationship with them, but to them it's

609
00:42:29.119 --> 00:42:33.199
such an intimate relationship it becomes a hymn. If that

610
00:42:33.280 --> 00:42:37.599
makes sense. This intimate language reinforces God's relationship with Israel

611
00:42:37.960 --> 00:42:41.800
is not distant or it's not bureaucratic. It's a deeply

612
00:42:42.079 --> 00:42:46.960
affectionate and caring relationship. It suggests that God treats Israel

613
00:42:47.079 --> 00:42:50.880
as a cherished child or companion. Isn't even as he

614
00:42:51.000 --> 00:42:56.519
leads them through challenging wilderness experiences. He's there with them,

615
00:42:57.320 --> 00:43:00.719
and it's so intimate that to them is now a him.

616
00:43:01.800 --> 00:43:14.639
God uses a singular personal pronoun he, God, Him one individuals.

617
00:43:14.960 --> 00:43:18.840
That's very important, but that him represents all of them together.

618
00:43:20.880 --> 00:43:25.920
So why did why we use the hymn collectively? It's

619
00:43:25.960 --> 00:43:29.559
a collective representation and we'll see it that way. It's

620
00:43:29.599 --> 00:43:37.199
covenantal identity and its relational intimacy. How about the philological

621
00:43:37.280 --> 00:43:41.559
emphasis on God's nurturing role. There's a thiological emphasis why

622
00:43:41.880 --> 00:43:46.119
he and him in both cases there's philological significance here.

623
00:43:47.480 --> 00:43:53.480
The personal pronoun him conveys that God nurtures and protects

624
00:43:54.280 --> 00:43:59.480
protects Israel with the attention and care one would give

625
00:43:59.480 --> 00:44:01.960
to an end of vidal God cares for the nation

626
00:44:02.199 --> 00:44:07.400
as one would care for an individual. He found him,

627
00:44:09.320 --> 00:44:14.920
He keeps him as the apple of his eye. A

628
00:44:14.960 --> 00:44:18.199
phrase it indicates a protection and a preciousness as one

629
00:44:18.199 --> 00:44:21.440
would have for a beloved child. He sees Israel as

630
00:44:21.480 --> 00:44:24.880
his beloved child, the apple of his eye. The nation

631
00:44:29.719 --> 00:44:33.400
the language I think we could say this reflects God's

632
00:44:34.480 --> 00:44:41.719
fatherly or shepherding role. It reminds the readers and of

633
00:44:41.760 --> 00:44:46.079
course the original people who would have heard Moses' song,

634
00:44:47.920 --> 00:44:51.159
his intimate commitment to Israel's well being. In spiritual growth,

635
00:44:51.800 --> 00:44:54.920
the nation's collective journey through the wilderness becomes an experience

636
00:44:54.960 --> 00:45:02.760
where God's personal care and covenantal faithfulness are displayed. There's

637
00:45:02.800 --> 00:45:11.519
the philological emphasis God's nurturing role, his protecting role, his

638
00:45:11.920 --> 00:45:17.760
fatherly his shepherding role to the nation so intimate that

639
00:45:17.800 --> 00:45:19.760
it's referred to as him. As we've put all these

640
00:45:19.800 --> 00:45:23.679
points together, So what's the importance of the hymn here?

641
00:45:24.039 --> 00:45:30.719
What shows collective representation. It's covenantal identity, it's relational intimacy,

642
00:45:31.679 --> 00:45:38.559
and it's a philological emphasis emphasizing God's nurturing role. How

643
00:45:38.599 --> 00:45:44.039
about symbolic reflection of Israel's national identity he and him.

644
00:45:44.440 --> 00:45:48.280
By describing Israel as Him, the verse aligns with symbolic

645
00:45:48.360 --> 00:45:51.719
identity that Israel carries in scripture, whether they are portrayed

646
00:45:51.719 --> 00:45:57.199
as God's son, servant, or people in singular terms. The

647
00:45:57.280 --> 00:46:02.519
personification reinforces the theological concept that Israel's just not a

648
00:46:02.519 --> 00:46:06.800
collection of tribes, but a single, unified people with a

649
00:46:06.840 --> 00:46:11.440
specific purpose in God's redemptive history. That's why sometimes even

650
00:46:11.440 --> 00:46:14.119
when you get to the New Covenant, it's made with

651
00:46:14.199 --> 00:46:16.800
the House of Israel and the House of Judah, even

652
00:46:16.800 --> 00:46:19.199
though Israel has been taken into a Syrian captivity, it

653
00:46:19.239 --> 00:46:23.719
refers to them together, to them to as an individual.

654
00:46:24.000 --> 00:46:28.000
God has got a plan for the nation as a

655
00:46:28.079 --> 00:46:44.880
collective entity. There is the He, and there is the hymn.

656
00:46:48.880 --> 00:46:51.400
There is the He, and there is the hymn. Now

657
00:46:51.800 --> 00:46:55.199
we could do this. We're at forty six minutes. We

658
00:46:55.239 --> 00:47:01.679
could do this. Is it significant? I'll a least kind

659
00:47:01.679 --> 00:47:06.079
of pose it as a question that it's a male pronoun.

660
00:47:06.719 --> 00:47:10.039
Why didn't he refer to them as her or she?

661
00:47:10.920 --> 00:47:16.079
Why did he use the male pronouns? And Deteronomy thirty

662
00:47:16.119 --> 00:47:20.440
two ten, The male pronoun is used to refer to Israel,

663
00:47:21.000 --> 00:47:23.880
especially given that Israel is indeed now this is important.

664
00:47:24.320 --> 00:47:28.159
It is important to remember that Israel is indeed referred

665
00:47:28.199 --> 00:47:32.000
to with female pronouns or imagery and other parts of scripture.

666
00:47:32.000 --> 00:47:36.199
And other parts of scripture female pronouns are used. The

667
00:47:36.320 --> 00:47:40.039
choice of pronoun reflects different aspects of Israel's relationship with

668
00:47:40.119 --> 00:47:45.719
God and can convey particular theological emphasis depending on the context.

669
00:47:46.559 --> 00:47:51.119
So let's explore why he used the male pronoun and

670
00:47:51.199 --> 00:47:55.880
Deteronomy thirty two ten other places female pronoun here, mal

671
00:47:56.000 --> 00:48:00.480
pronoun well, I think number one male pronouns and ship

672
00:48:01.559 --> 00:48:06.159
and Deuteronomy thirty two ten. Israel's personified as him, which

673
00:48:06.159 --> 00:48:10.159
aligns with themes of sonship that appears throughout the Hebrew Bible.

674
00:48:10.920 --> 00:48:14.599
Exodus Chapter four, Verse twenty two through twenty three. God

675
00:48:14.599 --> 00:48:18.320
declares Israel as my firstborn son, and Hoseiah eleven to

676
00:48:18.320 --> 00:48:21.599
one states out of Egypt, I called my son, now

677
00:48:21.639 --> 00:48:24.320
Hosea eleven to one. We may argue does that have

678
00:48:25.119 --> 00:48:28.760
prophetic messionic overtones, but we could get into that. The

679
00:48:28.840 --> 00:48:31.440
point is Israel is referred to as God's son, so

680
00:48:31.559 --> 00:48:34.920
this is staying. In this particular case. He found him

681
00:48:35.239 --> 00:48:38.719
as he found his son. In a sense, it's choosing

682
00:48:38.840 --> 00:48:43.400
that same that mal pronoun that mail a picture referring

683
00:48:43.400 --> 00:48:47.239
to Israel as him emphasizes the father son relationship and

684
00:48:47.320 --> 00:48:52.039
the ancient Near Eastern contact sonship implied inheritance, identity, and

685
00:48:52.159 --> 00:48:57.159
special covenanal bond, particularly involving guidance, discipline, and loyalty. The

686
00:48:57.239 --> 00:49:00.760
male pronoun reinforces the aspect of Israel as God's son,

687
00:49:01.199 --> 00:49:04.400
chosen and disciplined by God in the wilderness. Since this

688
00:49:04.519 --> 00:49:07.039
is talking about what God did for them in the wilderness,

689
00:49:07.239 --> 00:49:12.400
this is now emphasizing he found him its father son

690
00:49:12.960 --> 00:49:16.960
kind of description here. That's why the mal pronoun is

691
00:49:17.000 --> 00:49:22.639
being utilized. So that number one, it could show the

692
00:49:22.639 --> 00:49:26.320
male pronoun and sonship. Number two it could show covenantal

693
00:49:26.400 --> 00:49:32.199
loyalty and responsibility. Mal pronouns typically carries some type of

694
00:49:32.280 --> 00:49:38.400
connotation of responsibility and covenantal loyalty and the context of

695
00:49:38.559 --> 00:49:41.679
Israel's relationship with God. In the ancient context, a son

696
00:49:42.000 --> 00:49:44.800
often bore the family name and was expected to carry

697
00:49:44.800 --> 00:49:48.400
on family responsibilities, which aligns with Israel's role as the

698
00:49:48.440 --> 00:49:53.280
bearer of God's name and law. By using a mal pronoun,

699
00:49:53.679 --> 00:49:57.159
the text might be, and I stress might be emphasizing

700
00:49:57.239 --> 00:50:01.400
Israel's covenantal duty to represent God among the nations, live

701
00:50:01.440 --> 00:50:04.800
in obedience and reflect holiness. This highlights Israel's role in

702
00:50:04.880 --> 00:50:08.079
upholding the covenant with God as his son in a

703
00:50:08.119 --> 00:50:11.800
way that points to honor, duty, and lineage. Hey, he

704
00:50:11.960 --> 00:50:15.719
found him, and you are my son, and you have responsibilities.

705
00:50:15.760 --> 00:50:18.320
Now they fell in all of their responsibilities. We know that.

706
00:50:19.360 --> 00:50:22.800
But maybe the use of the male pronoun here is saying, hey,

707
00:50:22.840 --> 00:50:27.920
you have you have a responsibility to be loyal to me,

708
00:50:28.119 --> 00:50:33.599
who made a covenant with you, my son he him. Now,

709
00:50:33.599 --> 00:50:39.159
if we contrast it with female imagery and other passages,

710
00:50:39.280 --> 00:50:46.800
Israel is depicted as a female figure, often a wife, bride,

711
00:50:47.239 --> 00:50:53.760
or even daughter. Isaiah fifty four five through six. Isaiah

712
00:50:53.840 --> 00:50:56.920
fifty four five through six refers to Israel as a

713
00:50:56.960 --> 00:51:01.360
barren woman restored by God. Her husband been Now we

714
00:51:01.440 --> 00:51:03.199
will have We could look at that in greater detail.

715
00:51:03.199 --> 00:51:05.039
You can just write the reference down. I don't want

716
00:51:05.079 --> 00:51:07.679
to get too sidetracked, but Isaiah fifty four to five

717
00:51:07.679 --> 00:51:09.760
through six, Israel is referred to as a barren woman.

718
00:51:10.159 --> 00:51:14.559
Jeremiah three and Ezekiel sixteen portrays Israel as an unfaithful wife,

719
00:51:14.800 --> 00:51:20.320
using feminine imagery to emphasize Israel's unfaithfulness and their covenant relationship. Sometimes,

720
00:51:20.400 --> 00:51:24.400
when the female pronoun is used, it emphasizes I hate

721
00:51:24.400 --> 00:51:28.039
to say this, but it emphasizes Israel as being an adulteress.

722
00:51:28.880 --> 00:51:31.800
Do I dare use even stronger language that's used in

723
00:51:31.840 --> 00:51:38.159
some translations, a whore. Sometimes when the female pronoun is used,

724
00:51:38.159 --> 00:51:41.159
it's really to describe something much more negative. Not in

725
00:51:41.199 --> 00:51:51.039
every case, but in some cases, right, barren, unfaithful, adulterys okay.

726
00:51:51.280 --> 00:51:55.760
The female imagery conveys Israel's relational intimacy with God, especially

727
00:51:55.760 --> 00:51:59.480
in terms of fidelity, love, and spiritual devotion. When Israel's

728
00:51:59.480 --> 00:52:01.760
portrayed as a bride or wife, the focus is often

729
00:52:01.800 --> 00:52:06.960
on their covenant loyalty or lack thereof, and their intimate

730
00:52:06.960 --> 00:52:10.400
relationship with God as a loving, devoted partner. All right,

731
00:52:10.440 --> 00:52:13.480
so I think that they're I think I think that

732
00:52:13.480 --> 00:52:17.719
that makes some sense. Now, what about contextual emphasis on

733
00:52:17.800 --> 00:52:22.480
strength and protection? Deuteronomy thirty two ten uses him in

734
00:52:22.480 --> 00:52:26.199
a context where God is actively protecting, guiding, and nurturing

735
00:52:26.320 --> 00:52:30.360
Israel through harsh wilderness journey. The male pronouns here could

736
00:52:30.360 --> 00:52:34.039
devote themes of strength and endurance, qualities traditionally associated with

737
00:52:34.079 --> 00:52:38.199
father's son relationship, where the father strengthens discipline and prepares

738
00:52:38.239 --> 00:52:41.840
the son for future responsibility. This language fits the image

739
00:52:41.880 --> 00:52:46.000
of God's protective and instructive role as he encircled and

740
00:52:46.039 --> 00:52:49.159
cared for Israel, preparing them as his son to inherit

741
00:52:49.199 --> 00:52:53.800
the Promised Land and present him among the nations. So

742
00:52:54.000 --> 00:52:57.760
maybe the contextual emphasis here is on strength and protection.

743
00:52:58.119 --> 00:53:02.599
Therefore the male pronoun he found him made far more sense. Hey,

744
00:53:02.840 --> 00:53:06.800
he found him. He's strengthening and protecting you to prepare

745
00:53:06.840 --> 00:53:11.679
you for going into the Promised Land. Therefore, the father

746
00:53:11.880 --> 00:53:16.800
son language makes more sense, especially in that cultural context.

747
00:53:17.880 --> 00:53:22.840
How about the philological implications Using both male and female

748
00:53:22.840 --> 00:53:27.719
pronouns for Israel throughout scripture enriches the theological portrait of

749
00:53:27.760 --> 00:53:34.000
God's relationship with his people. The male imagery son conveys him,

750
00:53:34.639 --> 00:53:40.000
conveys inheritance, responsibility, covenant loyalty, while the female imagery emphasizes

751
00:53:40.119 --> 00:53:46.119
bride or wife, emphasizing relational intimacy and covenant faithfulness. Together,

752
00:53:46.199 --> 00:53:50.440
these images give a fuller picture of Israel's identity, as

753
00:53:50.480 --> 00:53:54.079
both beloved and responsible a people who are called to

754
00:53:54.119 --> 00:53:59.039
be close to God, but to uphold his covenantal commands,

755
00:53:59.079 --> 00:54:04.719
which of course we know they fail him. He found him,

756
00:54:05.280 --> 00:54:12.159
Him demonstrates their covenantal responsibility to obey his commands. The

757
00:54:12.280 --> 00:54:15.920
Him did not do that. So He God had to

758
00:54:15.960 --> 00:54:20.960
send him, his son to ultimately be the redeemer. Because well,

759
00:54:21.559 --> 00:54:27.000
none of us can fulfill that command. But God and

760
00:54:27.039 --> 00:54:30.719
his faithfulness to his son and to his daughter, to

761
00:54:31.679 --> 00:54:36.920
Israel as daughter wife to his son. God's faithfulness to them.

762
00:54:37.039 --> 00:54:39.480
Now now I'm using them, but the Him and the

763
00:54:39.559 --> 00:54:44.239
her right the male and female pronoun God will demonstrate

764
00:54:44.280 --> 00:54:48.119
that faithfulness to them well that we believe ultimately fulfilled

765
00:54:48.119 --> 00:54:53.719
the promises given to them. So in Deuteronomy thirty two

766
00:54:55.880 --> 00:54:58.360
we got the four things, but we got to focus

767
00:54:58.400 --> 00:55:05.719
on He God personal, He personal pronoun demonstrating this relationship,

768
00:55:05.760 --> 00:55:11.519
this intimacy. He refers to Israel as a hymn, collective unity,

769
00:55:11.559 --> 00:55:17.840
a collective entity. And in all the lessons that we

770
00:55:17.960 --> 00:55:22.320
quickly went through in fifty five minutes, we could have

771
00:55:22.320 --> 00:55:27.199
gone through them much slower. But there's a lot there.

772
00:55:27.760 --> 00:55:30.199
When God is referred to as He, it shows the

773
00:55:30.199 --> 00:55:34.400
anthropomorphic language shows the covenantal significance of Him being referred

774
00:55:34.440 --> 00:55:37.199
to He. It shows that consistent with a broader Biblical

775
00:55:37.280 --> 00:55:41.159
narrative where God is spoken of as a personal being.

776
00:55:41.519 --> 00:55:45.400
There's theological implications because it helps to convey that God's

777
00:55:45.440 --> 00:55:49.239
actions in the wilderness were intentional and loving. It shows

778
00:55:49.280 --> 00:55:53.480
a personal being. It shows that not some impersonal force.

779
00:55:57.079 --> 00:55:59.400
He refers to Israel as a hymn because it's a

780
00:55:59.400 --> 00:56:05.199
collective representation, it's a covenantal identity, it's relational intimacy. And

781
00:56:05.239 --> 00:56:08.639
then we talked about the philological emphasis that come from it.

782
00:56:13.000 --> 00:56:15.000
Now why did I do all of that? Well, one,

783
00:56:15.079 --> 00:56:16.880
because I want you to see. If you're a good

784
00:56:16.920 --> 00:56:19.639
Bible student, you should have solved that pronouns and jumped

785
00:56:19.679 --> 00:56:21.599
all over that and say ooh there's something going on here.

786
00:56:21.599 --> 00:56:24.039
But two, you see what happens when you actually deal

787
00:56:24.079 --> 00:56:26.480
with the text versus just trying to get a sermon

788
00:56:26.519 --> 00:56:31.320
out of it. See what we've listened to with Swindle.

789
00:56:31.360 --> 00:56:33.800
It's all about a sermon. Now, it's a great He

790
00:56:34.199 --> 00:56:36.159
sets it up perfectly, and it draws you in and

791
00:56:36.199 --> 00:56:39.440
it's more interesting, it's more applicable. You may find it

792
00:56:39.519 --> 00:56:43.000
much more comforting, and you may walk away from church going, oh,

793
00:56:43.039 --> 00:56:45.000
that felt so good. The only problem is you didn't

794
00:56:45.039 --> 00:56:47.440
get anything from the actual text. The actual text here

795
00:56:47.440 --> 00:56:49.719
in Deuteronomy thirty two ten. Before you get to the

796
00:56:49.760 --> 00:56:52.440
four things that he supposedly did, it's to get to

797
00:56:52.480 --> 00:56:55.000
the he and the hem and identify the he and

798
00:56:55.000 --> 00:57:05.039
the hem and understand the significance of those two pronouns.

799
00:57:08.599 --> 00:57:11.840
Please note how the pronouns change in verse eleven. As

800
00:57:11.880 --> 00:57:16.199
an eagle stirreth up her nest, fluttereth over her young,

801
00:57:16.559 --> 00:57:21.599
spreadeth abroad her wings, taketh them, beareth them on her wings.

802
00:57:22.280 --> 00:57:25.960
Please note the pronouns change in verse eleven. Why does

803
00:57:26.000 --> 00:57:31.519
the pronoun change because the imagery changes? Right? Isn't that

804
00:57:31.559 --> 00:57:36.440
a different imagery? In verse ten, God found, God found

805
00:57:36.480 --> 00:57:40.559
his son in a sense, and the wilderness right, and

806
00:57:40.599 --> 00:57:43.239
then he does all of these things because it's the

807
00:57:43.320 --> 00:57:48.840
father's son. He guides, directs, protects, strengthens, disciplines. It's father son.

808
00:57:49.320 --> 00:57:55.079
Now what happens in eleven, her nest, her young, her wings?

809
00:57:57.159 --> 00:58:01.639
Why does it change in eleven? I think that's important

810
00:58:01.679 --> 00:58:07.519
to note. All right, now you can do more work

811
00:58:07.519 --> 00:58:10.679
on it. I still may come back and do something

812
00:58:10.719 --> 00:58:13.639
about the four things. I still may do something about

813
00:58:13.639 --> 00:58:15.320
the four things, but I couldn't get past the he

814
00:58:15.400 --> 00:58:22.199
and Him. I've been focused on it all day. But

815
00:58:22.320 --> 00:58:27.599
it's He and Him, it's not us. And just remember

816
00:58:27.639 --> 00:58:30.159
so many of the promises in the Bible are very

817
00:58:30.239 --> 00:58:33.360
much connected to the covenantal relationship between God and Israel,

818
00:58:33.639 --> 00:58:36.719
and those covenant promises are very different than promises we have.

819
00:58:37.079 --> 00:58:45.199
Those promises tend to be very tangible, material physical land, food, harvest,

820
00:58:45.880 --> 00:58:51.960
you know, crops, fruit like, prosperity, very very material, very

821
00:58:52.079 --> 00:58:58.239
very tangible, very physical for us. We are engrafted in.

822
00:58:58.679 --> 00:59:01.679
Those covenantal promises remain for Israe. We can't steal them

823
00:59:01.679 --> 00:59:06.239
away and then spiritualize them. Those material promises ultimately would

824
00:59:06.239 --> 00:59:08.440
be fulfilled to Israel when they actually get the land.

825
00:59:09.239 --> 00:59:11.519
I have to believe that, or the Bible makes no sense.

826
00:59:11.920 --> 00:59:15.480
I'm grafted in by faith. Now. The promises God makes

827
00:59:15.519 --> 00:59:18.920
for me, I think are spiritual. Right, my sins have

828
00:59:18.960 --> 00:59:22.119
been forgiven. I'm now adopted as a child of God.

829
00:59:22.400 --> 00:59:26.000
I'm a co heir with Christ. I will look all

830
00:59:26.159 --> 00:59:28.840
right now in this life. The promises and the comfort

831
00:59:28.880 --> 00:59:31.440
I have are all spiritual My sins are forgiven, my

832
00:59:32.519 --> 00:59:37.159
salvation is guaranteed. But any physical, tangible promise we know

833
00:59:37.280 --> 00:59:39.800
in this life we have no tangible physical promise. Right.

834
00:59:39.960 --> 00:59:42.000
We may get sick, we may die, we may be murdered,

835
00:59:42.000 --> 00:59:44.159
our house may burn down, on and on and on

836
00:59:44.199 --> 00:59:45.559
and on and on and on and on and on

837
00:59:45.599 --> 00:59:47.000
and on and on and on and on and on.

838
00:59:47.159 --> 00:59:48.760
Of all the things that happened in this life. You

839
00:59:48.840 --> 00:59:51.320
know it and I know it. But those spiritual promises

840
00:59:51.360 --> 00:59:53.880
we cling to because then it promises that there will

841
00:59:53.880 --> 00:59:56.199
come a time there will be no more pain, no

842
00:59:56.280 --> 00:59:59.519
more suffering, no more death, and then we will have eternity,

843
00:59:59.599 --> 01:00:01.400
a new hea in a new earth, and then there

844
01:00:01.440 --> 01:00:05.039
will be in a sense more tangible realities to it.

845
01:00:05.119 --> 01:00:08.760
But right now we can't take those tangible material promises

846
01:00:08.800 --> 01:00:12.039
given to Israel and still them for us and somehow

847
01:00:12.079 --> 01:00:15.480
apply them to the now, because you'll find yourself disillusioned, discouraged,

848
01:00:15.519 --> 01:00:20.119
and not understanding why it doesn't work. We've got to

849
01:00:20.199 --> 01:00:24.199
keep the pronouns right, he and him, and that he

850
01:00:24.400 --> 01:00:26.719
is God and the him is an Israel, not us.

851
01:00:30.639 --> 01:00:33.920
Now we have a relationship with God. Yes, we are

852
01:00:34.639 --> 01:00:37.400
adopted as children of God. But again, we can't steal

853
01:00:37.480 --> 01:00:39.400
these promises for us. We have to look at the

854
01:00:39.400 --> 01:00:43.639
promises that are specifically made to us, and those specific

855
01:00:43.679 --> 01:00:46.920
promises to us, we have to understand them in a

856
01:00:46.960 --> 01:00:49.559
spiritual way because nothing else makes any sense, because we

857
01:00:49.639 --> 01:00:56.280
got the reality of life all around us. All right,

858
01:00:56.960 --> 01:00:59.519
I want to say more, but I'm out of time.

859
01:01:01.280 --> 01:01:04.920
All right, hopefully that went well. I'm gonna go. My

860
01:01:05.159 --> 01:01:06.880
stomach is growling. I don't know if you can hear

861
01:01:06.920 --> 01:01:09.519
it on the microphone. I have not eaten and it

862
01:01:09.599 --> 01:01:15.320
is now one thirty, so I am going to die

863
01:01:15.360 --> 01:01:18.360
of starvation unless I go get physical food. I need

864
01:01:18.400 --> 01:01:22.119
physical food, all right, So I've had some spiritual food.

865
01:01:23.000 --> 01:01:25.079
On the significance of hearing him. Now, some of you

866
01:01:25.119 --> 01:01:27.320
may be disappointed. You're like, well, he and him, you

867
01:01:27.400 --> 01:01:34.639
made it all about them, What about me? Well, right,

868
01:01:34.679 --> 01:01:39.400
there is about he and him. But it demonstrates a

869
01:01:39.440 --> 01:01:42.800
lot of very important concepts about God and that covenant relationship,

870
01:01:44.239 --> 01:01:48.440
which may kind of set up a key hermoneutical principle

871
01:01:48.519 --> 01:01:51.320
that we have to remember. Right, So, all right, you

872
01:01:51.360 --> 01:01:54.000
can tell me what you think. We'll look at the

873
01:01:54.000 --> 01:01:57.159
four things maybe at some point. But this is the

874
01:01:57.199 --> 01:02:00.280
difference between just a sermon versus really trying to deal

875
01:02:00.320 --> 01:02:02.719
with the text. Thanks for listening everyone, have a great day.

876
01:02:03.599 --> 01:02:05.960
God bless