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

Spreaker podcast player badge
Apple Podcasts podcast player badge
Spotify podcast player badge
PocketCasts podcast player badge
Amazon Music podcast player badge
Overcast podcast player badge
Audible podcast player badge
Castro podcast player badge
iHeartRadio podcast player badge
Castbox podcast player badge
Podchaser podcast player badge
TuneIn podcast player badge
Deezer podcast player badge
Pandora podcast player badge
RadioPublic podcast player badge
Podcast Addict podcast player badge
RSS Feed podcast player badge
YouTube podcast player badge
Fountain podcast player badge
PlayerFM podcast player badge
Goodpods podcast player badge
Podverse podcast player badge
Podyssey podcast player badge
Breaker podcast player badge
Podurama podcast player badge
Audacy podcast player badge
JioSaavn podcast player badge
Spreaker podcast player iconApple Podcasts podcast player iconSpotify podcast player iconPocketCasts podcast player iconAmazon Music podcast player iconOvercast podcast player iconAudible podcast player iconCastro podcast player iconiHeartRadio podcast player iconCastbox podcast player iconPodchaser podcast player iconTuneIn podcast player iconDeezer podcast player iconPandora podcast player iconRadioPublic podcast player iconPodcast Addict podcast player iconRSS Feed podcast player iconYouTube podcast player iconFountain podcast player iconPlayerFM podcast player iconGoodpods podcast player iconPodverse podcast player iconPodyssey podcast player iconBreaker podcast player iconPodurama podcast player iconAudacy podcast player iconJioSaavn podcast player icon

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

WEBVTT

1
00:00:02.279 --> 00:00:06.000
Looking at our world from a theological perspective. This is

2
00:00:06.040 --> 00:00:13.439
the Theology Central podcast making Theology Central. Good afternoon everyone.

3
00:00:13.759 --> 00:00:18.039
It is Tuesday, November twelfth, twenty twenty four. It is

4
00:00:18.160 --> 00:00:21.960
currently twelve thirty two pm Central Time, and I am

5
00:00:22.000 --> 00:00:26.039
coming to you live from the Theology Central studio located

6
00:00:26.160 --> 00:00:31.800
right here in Abilene, Texas. Now. Yesterday, I guess you

7
00:00:31.800 --> 00:00:36.880
could possibly describe our conversation, our discussion yesterday as being

8
00:00:36.920 --> 00:00:42.920
maybe somewhat discouraging, maybe somewhat depressing. And I kind of

9
00:00:42.960 --> 00:00:45.079
asked you a question right to kind of look over

10
00:00:45.159 --> 00:00:48.399
your Christian life and to see how maybe your way

11
00:00:48.399 --> 00:00:52.359
of thinking has changed, maybe your view of Christianity, how

12
00:00:52.399 --> 00:00:56.200
it has changed, maybe the reality of the Christian life

13
00:00:56.359 --> 00:01:00.280
has greatly impacted you. And I talked about my own journee,

14
00:01:00.280 --> 00:01:02.560
and we went back and we listened to part of

15
00:01:02.600 --> 00:01:06.079
a message from Chuck Swindahl, and I told you how

16
00:01:06.120 --> 00:01:09.879
I would possibly have heard that message in the past,

17
00:01:10.439 --> 00:01:13.200
how I hear it in the present, and how I'm

18
00:01:13.280 --> 00:01:15.280
much more. I guess you could call it. You may

19
00:01:15.319 --> 00:01:17.920
say that I'm critical, you could say that I'm jaded.

20
00:01:19.239 --> 00:01:22.519
You could hear maybe my frustration, and it is frustrating

21
00:01:22.519 --> 00:01:25.000
to go back and listen to a pastor that you

22
00:01:25.120 --> 00:01:27.599
listen to forever as a young Christian and you were

23
00:01:27.640 --> 00:01:30.439
excited and you loved it and you took notes, and

24
00:01:30.480 --> 00:01:32.959
to go back and listen to a sermon from close

25
00:01:33.040 --> 00:01:35.560
to somewhere during that period of your Christian life. But

26
00:01:35.680 --> 00:01:38.680
now you hear it and your like, what in the

27
00:01:38.719 --> 00:01:43.840
world is this? Why? Why is this even happening? What

28
00:01:44.000 --> 00:01:46.640
is even going on? Look? Why are you doing that

29
00:01:46.719 --> 00:01:49.359
to the text and become very frustrated with it. And

30
00:01:49.439 --> 00:01:53.959
I kind of talked about my introduction yesterday was very long,

31
00:01:54.280 --> 00:01:59.920
but I talked about in some ways I almost longed

32
00:02:00.120 --> 00:02:04.000
those days where I was ignorant of so much. I

33
00:02:04.040 --> 00:02:07.040
had not gone to Bible college yet seminary, I had

34
00:02:07.040 --> 00:02:10.120
not gone to Bible institutes. I had no formal education,

35
00:02:10.240 --> 00:02:14.000
so I was still ignorant about many philological issues, hermonutical

36
00:02:14.240 --> 00:02:18.879
hermonutical issues. I had no way to process things. So

37
00:02:19.759 --> 00:02:25.280
that ignorance led to just being able to have zeal, passion, joy,

38
00:02:25.840 --> 00:02:32.120
excitement believing certain things, and then time and education and

39
00:02:32.199 --> 00:02:36.520
knowledge that made me realize, wait, they kind of lied

40
00:02:36.560 --> 00:02:38.639
to me. That's not what the text actually says. They're

41
00:02:38.639 --> 00:02:41.400
giving me promises that the Bible doesn't actually get. They're

42
00:02:41.400 --> 00:02:43.240
telling me that this is the way the Christian life

43
00:02:43.319 --> 00:02:46.000
is going to be, and clearly that's not true. And

44
00:02:46.039 --> 00:02:48.199
then then all of a sudden, it kind of just

45
00:02:48.280 --> 00:02:53.520
makes Christianity much more discouraging and frustrating, and it becomes

46
00:02:53.560 --> 00:02:57.840
it can become very negative. So we talked about that yesterday,

47
00:02:57.840 --> 00:03:00.120
and we're going to return to the text and question.

48
00:03:00.319 --> 00:03:03.759
But before we do that, I saw an email this

49
00:03:03.840 --> 00:03:08.400
morning that was sent to me at seven eleven am

50
00:03:08.439 --> 00:03:13.280
seven eleven am this morning, and the title, the subject

51
00:03:13.319 --> 00:03:19.560
line is highly optimistic and I'm like, wow, okay, that

52
00:03:19.680 --> 00:03:25.319
is I need to check this out. Highly optimistic. Okay,

53
00:03:25.960 --> 00:03:29.680
maybe you're optimistic because you're high, right, Like, man, okay,

54
00:03:29.800 --> 00:03:32.159
I know You're like, well, that's horrible to say. I'm

55
00:03:32.199 --> 00:03:36.599
just saying, how how does one become highly optimistic? I

56
00:03:36.680 --> 00:03:40.479
want to hear this all right? So one this person,

57
00:03:40.879 --> 00:03:43.439
I don't know their age, but they said they they're

58
00:03:43.599 --> 00:03:47.560
highly optimistic and excited because they are closer to the

59
00:03:47.719 --> 00:03:51.400
end of life than in the beginning. Okay, and as

60
00:03:51.520 --> 00:03:55.680
time goes by, Christ means more to me than ever.

61
00:03:56.080 --> 00:03:59.520
Well that's good. To know that. I guess when you

62
00:03:59.560 --> 00:04:01.400
reach us an agent, and you'll look back and you're like, well,

63
00:04:01.479 --> 00:04:04.960
you know, it's much closer to death than it's ever

64
00:04:05.000 --> 00:04:09.319
been in my life. Then I think then eternity becomes

65
00:04:09.360 --> 00:04:12.960
more important than anything else, right life. You realize life

66
00:04:13.000 --> 00:04:15.680
is about to end, so then eternity becomes your focus.

67
00:04:15.840 --> 00:04:19.959
I think when you're younger, life becomes the eternity seems

68
00:04:20.000 --> 00:04:22.680
like forever away when you get when in a sense,

69
00:04:22.720 --> 00:04:24.759
when you get on the other side of life, then

70
00:04:24.879 --> 00:04:29.399
eternity is all that's there. So okay, maybe maybe you're high,

71
00:04:29.480 --> 00:04:33.560
you become highly optimistic. When when you get done with

72
00:04:33.720 --> 00:04:37.040
life and you're about to face eternity, well things are

73
00:04:37.120 --> 00:04:39.360
looking much Put it this way, when you're that much

74
00:04:39.360 --> 00:04:44.279
closer to eternity, things definitely look better than maybe life does.

75
00:04:44.399 --> 00:04:46.720
But I thought that was interesting. But they go on

76
00:04:46.800 --> 00:04:49.959
to say this. They say that they have been, you know,

77
00:04:50.079 --> 00:04:52.519
listening to lots of sermons, lots of sermons, and I'm

78
00:04:52.560 --> 00:04:54.480
paraphrasing a lot of this. I don't want to quote

79
00:04:54.480 --> 00:04:57.639
everything to you know, to give away anything personal, but

80
00:04:57.680 --> 00:05:00.839
they said that they've been finding messages on the sermon's

81
00:05:00.839 --> 00:05:03.800
two point on the sermon sermon's two point oh app

82
00:05:03.839 --> 00:05:08.480
sermon audio website that seems to focus on Christ, not

83
00:05:08.600 --> 00:05:13.920
on doctrinal systems, not on disputes, not on selling products

84
00:05:14.399 --> 00:05:18.959
and so on. They have conferences but amongst themselves and

85
00:05:19.000 --> 00:05:23.399
never for money. I'm like man that that that definitely

86
00:05:23.399 --> 00:05:25.920
would make me a little bit more positive. They said,

87
00:05:26.000 --> 00:05:29.800
it's refresh it's refreshing to hear this type of preaching,

88
00:05:30.199 --> 00:05:32.360
and after you listen, it's it's hard to listen to

89
00:05:32.399 --> 00:05:35.040
anything else. I still listen to other people, even people

90
00:05:35.120 --> 00:05:37.600
I disagree with, but that's not my main focus. Now.

91
00:05:37.600 --> 00:05:45.000
I love this. I just ignore Christianity and let the

92
00:05:45.040 --> 00:05:49.959
world do whatever it wants to do. I can sympathize

93
00:05:50.319 --> 00:05:53.759
to some level with Nietzsche, who who was very critical

94
00:05:53.800 --> 00:05:57.360
of religion. He thought people used religion and morality to

95
00:05:57.399 --> 00:06:00.360
control others, and he wasn't wrong, and he did even

96
00:06:00.360 --> 00:06:04.560
know about Southern Baptist Unfortunately, he never seemed to have

97
00:06:04.720 --> 00:06:11.959
separated Jesus Christ the Savior from Christianity. Otherwise, what he

98
00:06:12.000 --> 00:06:15.120
says about religion is a good critique. I got to

99
00:06:15.160 --> 00:06:19.600
a point where honest atheists like Nietzsche and others made

100
00:06:19.639 --> 00:06:27.959
more sense than and then in quotes Christianity with megachurches, mansions, airplanes,

101
00:06:28.279 --> 00:06:33.519
big ticket conferences and all of that. Now, I do

102
00:06:33.680 --> 00:06:36.240
like that perspective. I think sometimes you reach a point

103
00:06:36.240 --> 00:06:39.319
where you're like, Okay, here's this thing called Christianity. I

104
00:06:39.319 --> 00:06:41.600
don't know what all of that is. It's got this,

105
00:06:41.800 --> 00:06:45.240
it's got that, it's got celebrities, it's about money, it's

106
00:06:45.279 --> 00:06:49.639
got industry, it's got the conference industrial complex, the publishing

107
00:06:49.680 --> 00:06:53.800
industrial complex, it's got the Christian music industrial complex. It's

108
00:06:53.839 --> 00:06:58.360
about money, business, politics, position, And you're on this team

109
00:06:58.480 --> 00:07:00.560
or you're on that team, and this team says your

110
00:07:00.560 --> 00:07:03.720
team is wrong, and it's fighting and arguing and church

111
00:07:03.759 --> 00:07:08.000
splits and and and raising money, and it's all about this.

112
00:07:08.639 --> 00:07:14.199
And that's Christianity. And then over here we have christ,

113
00:07:14.879 --> 00:07:20.720
we have salvation, we have the Bible. And sometimes I

114
00:07:20.720 --> 00:07:23.480
think you reach a point you got to separate that

115
00:07:24.000 --> 00:07:29.839
from Christianity, because Christianity is filled with all of the negative. Christianity,

116
00:07:30.000 --> 00:07:34.360
because Christianity is is is people. Right. Wherever you find people,

117
00:07:34.639 --> 00:07:37.279
you get you get the negative, you get, the you get,

118
00:07:37.279 --> 00:07:39.839
the brokenness you get, the hurt, you get, the pain,

119
00:07:39.959 --> 00:07:43.839
you get, the you get every because people are we're sinners.

120
00:07:45.279 --> 00:07:49.759
So wherever christiansgether, that's Christianity. And then you get all

121
00:07:49.839 --> 00:07:53.759
of the you get the politics, you get the structure,

122
00:07:53.800 --> 00:07:55.639
you get all of those things, you get money, you

123
00:07:55.680 --> 00:07:59.720
get all of that because people are involved. But you

124
00:07:59.759 --> 00:08:04.720
can't not look. You can't let Christianity define Christ. You

125
00:08:04.759 --> 00:08:10.079
can't let Christianity define your relationship with Scripture, your relationship

126
00:08:10.120 --> 00:08:14.240
with God. I think so many times our identity is

127
00:08:14.319 --> 00:08:19.720
found within Christianity, then within Christ. So many times our

128
00:08:20.480 --> 00:08:24.079
life becomes Christianity. It doesn't become Christ. It's not to

129
00:08:24.199 --> 00:08:27.839
live is Christ and to die is gain our life

130
00:08:27.839 --> 00:08:31.720
it becomes my life is Christianity. It's the church. It's

131
00:08:31.720 --> 00:08:36.320
a denomination, it's a theological system, it's a celebrity. No,

132
00:08:36.480 --> 00:08:42.320
you're to live is Christ. Separate it from Christianity, remove

133
00:08:42.360 --> 00:08:46.960
it from Christianity, because Christianity is all of this other stuff.

134
00:08:47.039 --> 00:08:47.320
Now.

135
00:08:47.399 --> 00:08:52.440
I do believe, obviously, at least from my perspective, I

136
00:08:52.559 --> 00:08:56.200
have to try to sometimes address what's going on in Christianity,

137
00:08:56.679 --> 00:08:59.679
at least I feel to some level right. But at

138
00:08:59.679 --> 00:09:02.600
the same same time, I think it's a very good

139
00:09:02.639 --> 00:09:05.639
reminder that we also need sometimes to step back from

140
00:09:05.720 --> 00:09:10.159
Christianity and look to the scriptures and look to Christ.

141
00:09:12.360 --> 00:09:14.279
So I try to find the balance. I've got to

142
00:09:14.320 --> 00:09:16.039
I've got to sometimes look to what's going on in

143
00:09:16.120 --> 00:09:22.240
Christianity so I can provide critique, a perspective challenge. But

144
00:09:22.440 --> 00:09:25.279
I try, even in our sermon reviews. I hope you

145
00:09:25.360 --> 00:09:27.559
catch this. I hope, I hope this turns out to

146
00:09:27.600 --> 00:09:31.960
be true, because that email was somewhat convicting, even to me.

147
00:09:32.080 --> 00:09:34.759
It was convicting to me, because you know, do I

148
00:09:34.759 --> 00:09:37.240
get caught up with the Christianity and forget Christ? And

149
00:09:37.279 --> 00:09:40.399
I think I do that probably frequently. I do that frequently.

150
00:09:40.480 --> 00:09:44.480
I try in my sermon reviews. I try that when

151
00:09:44.519 --> 00:09:47.840
I have to look at how Christianity is handling the text,

152
00:09:47.919 --> 00:09:50.519
how Christianity is talking about it. And so what I

153
00:09:50.559 --> 00:09:54.559
attempt to do is, after I become greatly frustrated with it,

154
00:09:54.600 --> 00:09:56.440
is try to take the text and say, okay, guys,

155
00:09:56.600 --> 00:09:59.879
I'm leaving you to yourselves. I'm coming over here. Now,

156
00:10:00.080 --> 00:10:03.840
let's do something with it. Let's do something. And that's

157
00:10:03.879 --> 00:10:06.159
what we're trying to do with Isaiah forty through fifty five.

158
00:10:06.480 --> 00:10:10.320
That's what we did with Psaw eighty three, and I

159
00:10:10.360 --> 00:10:12.879
hope I can find a way to do that. I

160
00:10:12.919 --> 00:10:15.039
don't know if I if I can do it perfectly.

161
00:10:15.919 --> 00:10:17.679
But at the same time, someone's got to be able

162
00:10:17.679 --> 00:10:19.399
to look at Christianity. But what in the world are

163
00:10:19.399 --> 00:10:22.759
you doing? And that's kind of what happened yesterday. So

164
00:10:23.000 --> 00:10:24.879
I'm going to just play a little bit of what

165
00:10:24.919 --> 00:10:27.279
we heard yesterday, because once again we have a text

166
00:10:27.279 --> 00:10:31.240
of scripture, in this case Deuteronomy chapter thirty two, primarily

167
00:10:31.360 --> 00:10:34.840
verse ten. We have a very famous pastor by the

168
00:10:34.879 --> 00:10:38.840
name of Chuck Swindle, who is massively influential in my life.

169
00:10:39.480 --> 00:10:43.519
Great memories of listening to his messages, great great memories.

170
00:10:44.080 --> 00:10:46.279
I mean, there's no way to say. I mean, I

171
00:10:46.360 --> 00:10:49.840
really do long for those days, but I didn't have

172
00:10:49.919 --> 00:10:54.519
any way of processing what I was hearing. But now

173
00:10:54.519 --> 00:10:56.639
when I look back on this message, and this is

174
00:10:56.679 --> 00:10:59.120
a message again on Deuteronomy thirty well it's actually a

175
00:10:59.120 --> 00:11:02.240
message somewhere in Exodus, but Deuteronomy thirty two ten became

176
00:11:02.279 --> 00:11:06.080
the focus. It's about his whole hypotheses is that you

177
00:11:06.200 --> 00:11:10.080
and I find ourselves in a desert sometimes in life,

178
00:11:10.120 --> 00:11:12.440
and it's a metaphorical desert, and the desert basically as

179
00:11:12.480 --> 00:11:15.240
anytime things go in a way that's not the way

180
00:11:15.279 --> 00:11:17.879
we don't like, and it's we don't like it. God

181
00:11:17.919 --> 00:11:20.519
put us in that desert to prepare us for some purpose.

182
00:11:20.840 --> 00:11:22.919
And we talked about all of the problems with the

183
00:11:23.080 --> 00:11:28.039
entire approach, but the focus became Deuteronomy thirty two ten.

184
00:11:28.440 --> 00:11:31.039
And immediately what he did is he goes to Deuteronomy

185
00:11:31.039 --> 00:11:34.120
thirty two ten and he inserts us into the text

186
00:11:34.759 --> 00:11:38.279
and it becomes majorly problematic. So I did a lot

187
00:11:38.279 --> 00:11:41.600
of critiquing it. I did a lot of getting frustrated

188
00:11:41.799 --> 00:11:44.600
with it. What I want to do today is take

189
00:11:44.639 --> 00:11:46.159
a step back. I'm going to at least play a

190
00:11:46.200 --> 00:11:47.759
little bit just to kind of get you on the

191
00:11:47.759 --> 00:11:50.600
same page. But I'm going to go to Deuteronomy thirty

192
00:11:50.639 --> 00:11:52.679
two ten and I'm going to say, you know what,

193
00:11:53.120 --> 00:11:57.759
a stead of criticizing, instead of critiquing, let's go to

194
00:11:57.799 --> 00:12:00.919
Deuteronomy thirty two ten and let's try to demonstrate what

195
00:12:00.960 --> 00:12:03.679
it looks like to actually just look at the text

196
00:12:04.480 --> 00:12:06.879
and just be as fair and honest with the text

197
00:12:06.919 --> 00:12:09.320
as possible and see what we can gain from it.

198
00:12:11.080 --> 00:12:14.639
I think that's a good approach, right, So that's what

199
00:12:14.679 --> 00:12:17.519
we're gonna do. So this is how it sounded yesterday

200
00:12:17.559 --> 00:12:23.720
when I started reviewing Chus Wendall about those deserts and

201
00:12:23.799 --> 00:12:26.600
our life. Here is how he introduced it. Here we go.

202
00:12:35.080 --> 00:12:37.799
In the journey of life. Sometimes we feel like we're

203
00:12:37.840 --> 00:12:41.039
trekking alone through the desert with sand in our shoes

204
00:12:41.080 --> 00:12:45.159
and the sun bearing down. It's lonely, it's quiet, and

205
00:12:45.240 --> 00:12:49.039
it feels like we're getting nowhere. Well Today, on Insight

206
00:12:49.159 --> 00:12:53.519
for Living, Chucks Wendall continues his biographical study of Moses

207
00:12:54.039 --> 00:12:57.600
in the Book of Exodus. We'll observe his decades of anonymity,

208
00:12:58.000 --> 00:13:01.039
shepherding his father in law's sheep the land of Midian.

209
00:13:01.399 --> 00:13:04.799
Moses's time in the desert teaches us profound lessons about

210
00:13:04.840 --> 00:13:08.759
our own walk with God. Chuck titled his message the

211
00:13:08.799 --> 00:13:11.759
Desert School of Self Discovery.

212
00:13:13.840 --> 00:13:16.639
And right from the introduction it becomes about, Hey, we're

213
00:13:16.639 --> 00:13:19.000
gonna go to this and we're gonna find it about us.

214
00:13:19.360 --> 00:13:21.919
We're gonna take this and make it about us. And

215
00:13:21.960 --> 00:13:24.679
there's always major problems with that, especially when you go

216
00:13:24.720 --> 00:13:27.399
to the Old Testament, especially you go to sections that

217
00:13:27.399 --> 00:13:31.399
are very much about Israel. We take those things happening

218
00:13:31.440 --> 00:13:36.159
are based off a covenental promises, covenantal promises, and covenantal relationship,

219
00:13:36.279 --> 00:13:38.879
and we want to insert ourself into it over and

220
00:13:38.919 --> 00:13:40.399
over and over and over and over and over and

221
00:13:40.399 --> 00:13:43.120
over and over and over again. It drives me crazy.

222
00:13:43.120 --> 00:13:44.759
So I'm gonna play a little bit more of what

223
00:13:44.840 --> 00:13:46.840
Chucks went on that that was there, you know, the

224
00:13:47.039 --> 00:13:50.759
introduction to the program. Now his his part will start.

225
00:13:50.840 --> 00:13:53.919
You'll hear it just almost instantaneously. It's about you, it's

226
00:13:53.919 --> 00:13:56.639
about me, it's about us. He even acknowledges at the

227
00:13:56.759 --> 00:13:59.679
very beginning, Hey, I know this is about Israel, but

228
00:13:59.759 --> 00:14:02.240
I'm going to just make it about us basically, And

229
00:14:02.279 --> 00:14:04.879
you're kind of like, what in the world. So what

230
00:14:04.919 --> 00:14:07.559
I wanted to do today is he he says in

231
00:14:07.600 --> 00:14:11.919
Deuteronomy thirty two ten, there are four things God basically

232
00:14:11.960 --> 00:14:14.720
does for us when we are in the desert. And

233
00:14:14.759 --> 00:14:16.919
I was going to go look at those four things,

234
00:14:17.159 --> 00:14:20.080
first apply it to where it should be applied to Israel,

235
00:14:20.320 --> 00:14:23.440
and then see if there's any way to apply it

236
00:14:23.480 --> 00:14:28.320
to us. But well then I started having a pronoun problem. Right,

237
00:14:28.840 --> 00:14:30.960
there were some pronouns here that I'm like, wait a minute,

238
00:14:31.000 --> 00:14:34.480
what what do we do with those? Maybe that's what

239
00:14:34.639 --> 00:14:36.919
I need to focus on. Okay, so you'll see it

240
00:14:36.960 --> 00:14:39.120
will all make sense in just a minute. But yeah,

241
00:14:39.519 --> 00:14:41.240
let's let him do a little bit more work here,

242
00:14:41.320 --> 00:14:43.360
just in case if you missed yesterday, you can be

243
00:14:43.440 --> 00:14:44.000
all caught up.

244
00:14:44.039 --> 00:14:54.120
Here we go, Well, tonight, I want to talk about

245
00:14:54.200 --> 00:15:00.679
something that is painful, but it is essential in our

246
00:15:00.720 --> 00:15:06.960
walk with the Lord. I am referring to how the

247
00:15:07.000 --> 00:15:12.000
Lord handles some of his children. It seems the longer

248
00:15:12.039 --> 00:15:15.440
I live, the more I realize most of his children

249
00:15:15.759 --> 00:15:17.600
in preparing them for.

250
00:15:18.879 --> 00:15:19.559
His purpose.

251
00:15:20.799 --> 00:15:23.720
Specifically, I'm talking about times in the desert.

252
00:15:26.120 --> 00:15:29.240
Now you can already see this is very much an

253
00:15:29.240 --> 00:15:34.120
isigesis approach, not an exegesis approsss an isogetical, not an

254
00:15:34.360 --> 00:15:38.200
exegetical approach, because he's placing something into the text, he's

255
00:15:38.240 --> 00:15:40.879
reading something into the text. So basically, you have these

256
00:15:41.440 --> 00:15:44.720
times in the Bible where people find themselves in a desert.

257
00:15:45.039 --> 00:15:46.759
And so what he's going to say, then he's just taking,

258
00:15:46.879 --> 00:15:50.000
now a universal principle basically say, well, for most of

259
00:15:50.080 --> 00:15:53.960
God's children, the way God prepares you for his purpose

260
00:15:54.360 --> 00:15:58.159
is he chooses the desert for you and places you

261
00:15:58.240 --> 00:16:00.240
in the desert. Now that desert can be all a

262
00:16:00.279 --> 00:16:03.799
pain suffering and which this raises all kinds of philosophical problems.

263
00:16:03.799 --> 00:16:05.919
But God puts you in the desert. Now he's just

264
00:16:06.000 --> 00:16:11.000
taking actual historical narratives about people and literal deserts and

265
00:16:11.080 --> 00:16:14.600
now making it all allegorical, spiritualizing it and reading into

266
00:16:14.679 --> 00:16:17.279
the text and placing something into the text that the

267
00:16:17.360 --> 00:16:22.879
text is not necessarily saying. And that is we're majorally problematic.

268
00:16:22.919 --> 00:16:26.200
I mean, we want to be exegetical, not we want

269
00:16:26.240 --> 00:16:28.559
to do How can I say we want to do

270
00:16:29.120 --> 00:16:32.360
exegesis not isogesis. We don't want to read into the

271
00:16:32.399 --> 00:16:35.919
text if I can, you know, explain it that way, right,

272
00:16:35.960 --> 00:16:37.960
And I don't have time now to get back. And

273
00:16:38.039 --> 00:16:41.320
we defined it in the last episode Exegesis isigesis. We

274
00:16:41.360 --> 00:16:45.360
defined it, I explained it. And this entire message is

275
00:16:45.480 --> 00:16:49.480
very much an isogesis approach, not an exegesis approach. Right,

276
00:16:49.519 --> 00:16:51.279
So here we go, lets them do just a little

277
00:16:51.320 --> 00:16:53.440
bit more and then we can we'll get We'll get

278
00:16:53.480 --> 00:16:56.159
to the pronouns. That's that's what we need to focus on.

279
00:16:59.120 --> 00:17:03.360
I am referring to a school in which God places

280
00:17:04.720 --> 00:17:10.960
his children to prepare them for a particular task.

281
00:17:11.599 --> 00:17:13.400
Now, there's no way that I can paint.

282
00:17:13.160 --> 00:17:21.119
This attractive or colorful, glamorous, beautiful. It was never designed

283
00:17:21.160 --> 00:17:26.480
to be. I'm talking about the desert, not in February.

284
00:17:27.279 --> 00:17:32.039
I'm talking about the desert in July. I am not

285
00:17:32.160 --> 00:17:38.519
talking about palm springs kind of desert, Okay, I'm talking

286
00:17:38.559 --> 00:17:42.119
about the kind of desert in the midst of the

287
00:17:42.160 --> 00:17:48.519
Mahave or the Sahara, the place of heat, the place

288
00:17:48.880 --> 00:17:55.680
of barrenness, the place where you are not productive.

289
00:17:57.240 --> 00:17:59.039
As we get into the subject.

290
00:17:58.680 --> 00:18:01.880
It helps me, as it may help you, to know

291
00:18:02.039 --> 00:18:07.559
that the Hebrew word for desert is midbar. It's from

292
00:18:07.640 --> 00:18:13.200
a verb d'averaire, meaning to speak. I find that significant.

293
00:18:14.839 --> 00:18:20.680
The desert is the place where God speaks, communicates to

294
00:18:20.759 --> 00:18:25.680
us a message we could not otherwise hear what He

295
00:18:25.759 --> 00:18:28.279
has to say if it were not for the desert.

296
00:18:30.319 --> 00:18:31.720
So, and again, I'm not going to go back and

297
00:18:31.759 --> 00:18:33.680
review all of this. You can see the set up.

298
00:18:33.720 --> 00:18:36.119
The setup is, Hey, there's these texts in the Bible

299
00:18:36.119 --> 00:18:38.160
where people are in the desert. Now the desert becomes

300
00:18:38.160 --> 00:18:41.400
this metaphorical place where God puts you because you cannot

301
00:18:41.440 --> 00:18:43.759
hear from God until you're in the desert, because the

302
00:18:43.799 --> 00:18:46.240
desert is where he speaks. Because he strips all of

303
00:18:46.279 --> 00:18:48.119
the things that we keep you from hearing him, it

304
00:18:48.160 --> 00:18:53.119
becomes this. He creates this spiritual picture. Now, his look,

305
00:18:53.160 --> 00:18:59.079
his communication skills are excellent, they're perfect, they're amazing. His pacing,

306
00:18:59.440 --> 00:19:04.960
his toe, he pulls you in. It sounds spiritual, it's awesome.

307
00:19:05.200 --> 00:19:07.640
You may be encouraged by it, you may love it,

308
00:19:07.799 --> 00:19:09.839
you may think it makes a major impact on your

309
00:19:09.880 --> 00:19:13.400
spiritual life. The only problem is the whole thing is

310
00:19:13.440 --> 00:19:16.640
a complete all. The way it handles the text is

311
00:19:17.200 --> 00:19:22.160
it's tragic. It's malpractice. If it was medicine, it's just

312
00:19:22.440 --> 00:19:26.319
it's just not good. As much as I respect Chucks

313
00:19:26.400 --> 00:19:30.400
Windall think the world of him, his ministry was profoundly

314
00:19:30.960 --> 00:19:34.200
impactful on my Christian life. And I mean again, I

315
00:19:34.279 --> 00:19:36.240
say all the time, the two people who discipled me

316
00:19:36.279 --> 00:19:40.000
were John MacArthur and Chuck's Windall. That's who discipled me. Right.

317
00:19:40.839 --> 00:19:44.200
MacArthur may have taught more about the exegetical approach, and

318
00:19:44.319 --> 00:19:47.119
Swindall taught me about the application and how these and

319
00:19:47.200 --> 00:19:50.200
how does this all work together? But man, after all

320
00:19:50.240 --> 00:19:52.079
of this time, now I look at this and I'm like,

321
00:19:52.119 --> 00:19:54.680
what in the world. Younger me would have been like,

322
00:19:54.720 --> 00:19:58.079
this is great. So he goes on. You can go

323
00:19:58.160 --> 00:20:01.240
back and listen to yesterday, but it left with Deuteronomy

324
00:20:01.279 --> 00:20:03.920
thirty two ten, because that's the text he's going to

325
00:20:03.920 --> 00:20:06.200
get to. Let me read it to you. Deuteronomy thirty

326
00:20:06.240 --> 00:20:10.880
two ten. He found him in a desert land and

327
00:20:10.920 --> 00:20:14.799
in the waste howling wilderness. He led him about, he

328
00:20:14.920 --> 00:20:21.079
instructed him, He kept him as the apple of his eye. Now,

329
00:20:21.079 --> 00:20:24.079
according to Swindall, when we are in the desert, these

330
00:20:24.119 --> 00:20:27.079
are the four things God does for us, And he

331
00:20:27.160 --> 00:20:31.039
breaks Deuteronomy thirty two ten into four specific things God

332
00:20:31.079 --> 00:20:34.000
does for us and the desert. Now you'll notice us

333
00:20:34.279 --> 00:20:37.240
is not there. You were not there, I am not there,

334
00:20:37.599 --> 00:20:42.319
We are not there. It's not it's it's very specific pronouns.

335
00:20:42.720 --> 00:20:45.839
Look at the count them. Are you ready? Deuteronomy thirty

336
00:20:45.880 --> 00:20:52.319
two ten. He circle, He found him, circle him and

337
00:20:52.440 --> 00:20:55.759
a desert land, and in the waste telling wilderness. He

338
00:20:56.759 --> 00:21:05.160
led him about, he instructed him, he kept him as

339
00:21:05.200 --> 00:21:10.680
the apple of his eye. It's all about he and him,

340
00:21:11.240 --> 00:21:16.160
He and him, he and him. So that's what we're

341
00:21:16.160 --> 00:21:17.920
going to talk about I wanted to get into the

342
00:21:18.000 --> 00:21:20.960
four things that swhen d All says God does for

343
00:21:21.039 --> 00:21:23.119
us in the desert, and we were gonna look at

344
00:21:23.119 --> 00:21:26.480
them and see they are. Is there even even an application?

345
00:21:26.680 --> 00:21:29.119
Let me make it very clear. Deuteronomy thirty two is

346
00:21:29.759 --> 00:21:33.119
it's called Moses' song and some of you can see

347
00:21:33.119 --> 00:21:36.839
that in Deuteronomy thirty two ten, this is all about

348
00:21:37.079 --> 00:21:44.279
God and is ray L what God has done for Israel. God.

349
00:21:44.359 --> 00:21:49.079
This is about God Israel and his covenantal relationship with them.

350
00:21:49.839 --> 00:21:52.119
Even though we want to insert us, we want to

351
00:21:52.160 --> 00:21:55.880
insert we, we want to assert I. It's not about us,

352
00:21:56.240 --> 00:21:59.680
it's not about eye, it's not about we. It's about them,

353
00:21:59.799 --> 00:22:03.599
and in this particular case, it's about He and him.

354
00:22:04.799 --> 00:22:07.559
So we're going to take the text apart and look

355
00:22:07.720 --> 00:22:11.680
at everything about the he and him and hopefully we

356
00:22:11.720 --> 00:22:13.559
can we can do this. So we're going to separate

357
00:22:13.640 --> 00:22:16.599
this from housewind All handled it or all the other

358
00:22:16.640 --> 00:22:20.200
sermons that handle it and probably do very crazy things

359
00:22:20.200 --> 00:22:22.279
with it. We're going to sense separate it from how

360
00:22:22.400 --> 00:22:24.839
Christianity deals with it. We're just going to go to

361
00:22:24.839 --> 00:22:28.480
the Bible and see what we can learn. Right, So,

362
00:22:28.599 --> 00:22:34.480
in Deuteronomy thirty two ten. The first word is he.

363
00:22:36.119 --> 00:22:39.480
You see that he. We are going to start with

364
00:22:39.640 --> 00:22:43.640
identifying the he and everything we can learn about the he.

365
00:22:44.079 --> 00:22:46.880
Then we'll move to the him, and then we'll may

366
00:22:47.000 --> 00:22:51.799
move to the idea why is he using the mal pronoun?

367
00:22:51.880 --> 00:22:54.920
Why does he refer to him? And why does God

368
00:22:54.960 --> 00:22:57.880
refer to himself as he likes? There's some questions here, right,

369
00:22:59.359 --> 00:23:03.759
He and Deuteronomy thirty two ten. He found him? That

370
00:23:03.920 --> 00:23:10.279
he here refers to God, to Yahweh, the covenental god

371
00:23:10.400 --> 00:23:14.519
of Israel. This is the God of Israel, that God

372
00:23:14.559 --> 00:23:18.640
who has made covenant with Israel. That's who the he is.

373
00:23:20.000 --> 00:23:23.680
This verse is a part of the Song of Moses,

374
00:23:23.880 --> 00:23:27.160
which is Deuteronomy thirty two. You can see this throughout

375
00:23:27.599 --> 00:23:32.960
right Deuteronomy thirty two Verse one, give ear, oh ye heavens,

376
00:23:33.039 --> 00:23:35.799
and I will speak and hear o earth the words

377
00:23:35.839 --> 00:23:40.279
of my mouth, and you can you can go here. Yeah,

378
00:23:40.440 --> 00:23:42.960
we can get into whole discussion here. But this is

379
00:23:43.279 --> 00:23:46.240
the song, Moses's song, if you want to state it

380
00:23:46.319 --> 00:23:50.440
that way, all right. It's a poet. It poetically describes

381
00:23:50.599 --> 00:23:57.480
God's care for Israel during the Wilderness period. Deuteronomy thirty

382
00:23:57.480 --> 00:24:02.599
two is a poetic expresses of God's care for Israel

383
00:24:03.039 --> 00:24:05.839
in the wilderness. Now, I know whe're at tempted to go.

384
00:24:05.880 --> 00:24:08.559
We'll see. How God cared for Israel in the wilderness

385
00:24:08.680 --> 00:24:10.680
is how he will care for us. Now you gotta

386
00:24:10.720 --> 00:24:13.440
be careful with that, ladies and Gentlemen's God going to

387
00:24:13.519 --> 00:24:16.200
magically provide food? It's going to just rain down food?

388
00:24:16.559 --> 00:24:18.400
Is he going to bring is he going to? I mean, like,

389
00:24:18.440 --> 00:24:20.839
come on, all the things that happened in the wilderness,

390
00:24:21.039 --> 00:24:24.960
you know those were promises given to Israel based off

391
00:24:25.119 --> 00:24:30.839
covenantal relationship. We can't just immediately extract from it. We

392
00:24:30.880 --> 00:24:33.279
can try to, you can try to find ways to

393
00:24:33.359 --> 00:24:36.039
connect it. But if not, if you're not careful, you'll

394
00:24:36.119 --> 00:24:41.640
end up giving people promises that aren't meant for them. Right.

395
00:24:41.640 --> 00:24:46.160
But if this is a poetical description, a poetical expression

396
00:24:46.319 --> 00:24:48.920
of what God has done and has cared for Israel

397
00:24:49.000 --> 00:24:55.960
during the wilderness period. Now the idea of he, Why

398
00:24:56.160 --> 00:24:59.799
does God use a personal pronoun here? Why does he prefer?

399
00:25:00.039 --> 00:25:03.759
Why is he referred to as he? He? You can

400
00:25:03.799 --> 00:25:05.720
you can see it in many places here, but you

401
00:25:06.079 --> 00:25:09.839
he found him? Why is Why is God referenced as

402
00:25:10.000 --> 00:25:13.359
He in this particular passage. Well, let's start with I

403
00:25:13.400 --> 00:25:21.160
think I'm very common, right, anthro pomorphic language, anthro pomorphic language.

404
00:25:22.240 --> 00:25:28.160
Anthro pomorphic language. Anthropomorphic is spelled A N T h

405
00:25:28.720 --> 00:25:33.720
r O p O m O r p h I

406
00:25:34.000 --> 00:25:39.240
C anthro A N T h r O pomorphic p

407
00:25:39.400 --> 00:25:44.200
O m O r p h I C anthro pomorphic.

408
00:25:45.480 --> 00:25:49.599
Now I I can spell that from memory. Now I'm

409
00:25:49.759 --> 00:25:51.680
lying to you, I cannot spell that from memory. Give

410
00:25:51.720 --> 00:25:53.359
me a break. If that was in a spelling bee

411
00:25:53.400 --> 00:25:55.960
contest and they said spell anything, I would get it wrong. Okay,

412
00:25:56.039 --> 00:25:58.960
my spelling ability is trash, and there's no way I'm

413
00:25:59.000 --> 00:26:02.039
gonna get anthropomorphic correctly. Maybe I could, if I think

414
00:26:02.039 --> 00:26:06.720
about it, anthro pa morphic. Maybe if I really broke

415
00:26:06.759 --> 00:26:10.200
it down, I would get close. Sorry, anthropomorphic, but that's

416
00:26:10.480 --> 00:26:13.000
what we are referring to. When you see the he here,

417
00:26:13.599 --> 00:26:19.640
anthropomorphic language is being used. The use of He in

418
00:26:19.799 --> 00:26:26.440
this passage is an example of anthropomorphic language, which ascribes

419
00:26:26.839 --> 00:26:33.640
human characteristics to God. In the ancient Hebrew language and culture,

420
00:26:34.000 --> 00:26:37.039
God is often described with human like terms to convey

421
00:26:37.160 --> 00:26:44.039
are you ready relational qualities such as guidance, protection, and care,

422
00:26:44.599 --> 00:26:49.960
making his actions more relatable to the people. By using he,

423
00:26:50.599 --> 00:26:55.440
the text emphasizes God's personal involvement with Israel, showing that

424
00:26:55.480 --> 00:26:58.799
God is not distant or impersonal, but actively and lovingly

425
00:26:58.880 --> 00:27:03.640
engaged with his people. When it says him or he

426
00:27:04.319 --> 00:27:08.599
found him, that it's God in a personal way. He

427
00:27:09.119 --> 00:27:14.400
described as a person. He found him. It's very personal,

428
00:27:14.559 --> 00:27:18.200
it's relational. And this is very important because it's reminding

429
00:27:18.400 --> 00:27:23.960
Israel again of this covenantal relationship that God entered in

430
00:27:24.119 --> 00:27:30.279
with them. It's making God personal, not some impersonal force,

431
00:27:30.559 --> 00:27:39.440
but God personally found him. So it's anthropomorphic language. So

432
00:27:39.720 --> 00:27:43.119
that's number one. Number two, there's a covenantal significance here.

433
00:27:43.160 --> 00:27:46.039
I'm gonna emphasize that over and over and over and over,

434
00:27:46.400 --> 00:27:51.359
the covenantal significance. Much of the Old Testament, we just

435
00:27:51.480 --> 00:27:54.640
insert ourselves into it. But it's like, no, you can't

436
00:27:54.680 --> 00:27:59.119
do that, because there's a covenantal relationship here. There's a

437
00:27:59.160 --> 00:28:03.759
covenantal signs gnificance. The passage refers to God's relationship with

438
00:28:03.839 --> 00:28:10.559
Israel and covenantal terms. God is portrayed as personal, protector, guide,

439
00:28:10.599 --> 00:28:16.319
and caregiver, which reflects his role as the initiator and

440
00:28:16.599 --> 00:28:20.519
sustainer of the covenant with Israel. You can't just start

441
00:28:20.559 --> 00:28:23.519
a sermon on Deuteronomy thirty two to ten and basically

442
00:28:23.559 --> 00:28:26.680
insert us into it. No, no, no, you can't, because

443
00:28:26.720 --> 00:28:33.960
this is God personally as the personal protector, guide, and caregiver.

444
00:28:34.440 --> 00:28:40.920
He initiated and sustains the covenant with Israel. The personal

445
00:28:41.079 --> 00:28:46.519
pronoun reinforces the idea that Yahweh is not a generic

446
00:28:46.720 --> 00:28:51.079
or an abstract deity, but a relational God who is

447
00:28:51.119 --> 00:28:58.160
intimately involved in the lives of Israel, fulfilling specific promises

448
00:28:58.440 --> 00:29:05.160
made to them. When this language is used, it is

449
00:29:05.240 --> 00:29:11.599
anthropomorphic because it's emphasizing personal, but it's covenantal You've got

450
00:29:11.599 --> 00:29:15.079
to be very careful that you don't in a sense

451
00:29:15.880 --> 00:29:22.079
intercept find We'll say, we'll use this language. I'm used

452
00:29:22.160 --> 00:29:25.799
using this in an illustrative way. A love letter between

453
00:29:25.920 --> 00:29:30.519
two individuals, and you insert yourself and whatever one lover

454
00:29:30.680 --> 00:29:33.079
is saying to the other lover, you say, well, well,

455
00:29:33.359 --> 00:29:36.240
that promise is for me, that comfort is for me,

456
00:29:36.759 --> 00:29:38.880
that encouragement is no, no, no, it was meant for

457
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