Torah

Painting by Doug Kallerson.

Deuteronomy 32:34-43
The Song of Moses, Part V

If you grab the pages of the epistles of Paul between two fingers, it is an astonishingly slim body of writing. Try it and you will actually be amazed at how thin it is. And yet, people have been debating and arguing over what Paul wrote for two thousand years.

And this isn’t simply because no one has sat down and analyzed his words closely to determine their exact meaning. Every single word has been studied and analyzed. They have been counted and compared, they have been meditated upon and memorized – by innumerable really intelligent scholars.

People argue over the meaning of many words, verses, and concepts in those few pages gleefully claiming they have the truth, and those of an opposing view are just a bunch of heretics. Despite this, one thing is for sure: If you don’t thoroughly know the man and his point of reference, you will not understand what he is saying in many cases.

And the only way to know those things is to know the body of literature in which he was schooled. Paul was a Pharisee, and he was of Israel. You must look at the Scriptures that formed him to understand what he is saying. If you don’t, you will misread the intent of his words.

There is another problem: our own incorrect presuppositions. Unless they are corrected, we will continue to be faulty until we finally stand before the Lord and are corrected by Him personally.

Text Verse: “Repay no one evil for evil. Have regard for good things in the sight of all men. ¹⁸ If it is possible, as much as depends on you, live peaceably with all men. ¹⁹ Beloved, do not avenge yourselves, but rather give place to wrath; for it is written, ‘Vengeance is Mine, I will repay,” says the Lord.’” Romans 12:17-19

In those verses, Paul cites the words of Deuteronomy 32 that we will look at today. He quoted Moses there in Romans, and the author of Hebrews uses it in a different context as well. Though not named, it is pretty certain that Hebrews was also written by Paul.

Since Paul’s writing consistently quotes the Old Testament, having a knowledge of it gives needed context. Because if you don’t have it, you will never properly understand what he is saying. In getting these things wrong, your understanding of our state now, and of what is coming in the future as well, will be skewed. This includes the book of Revelation because what we will look at today is a foundational part of what will later be revealed there.

It is so good that you are joining us as we look at each word, clause, and verse of this unbelievably marvelous piece of literature. It opens up what lies ahead and presents it to Israel and to us in a remarkable way.

Yes, great things are to be found in His superior word. And so, let us turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Where Are Their gods? (Verses 34-39)

While going through the verses of this poem, we’ve been following a breakdown of them I made concerning their structure. In the previous section (28-33), the evident nature of Israel’s unworthiness to be spared was detailed. Because of this, it highlighted that they have been, in fact, spared.

Now, verses 34-38 reveal the wisdom of allowing Israel to be brought to a state of utter calamity. When all of the other gods they pursue fail to deliver, that leads to… verse 39 which reveals that Yehovah has, through His interaction with Israel, demonstrated that He alone is God. With that understood, we now enter into these verses…

³⁴ ‘Is this not laid up in store with Me,

halo hu kamus imadi – “They not stored with Me?” Here is another word found only this once in the Bible, kamas. It comes from a primitive root meaning to store away. As such, it is used here figuratively to mean “stored in the memory.” What is this referring to?

There are varying views. One is that this is speaking of what will next be said concerning vengeance and wrath. I would disagree and say that it is looking back to what was already stated in order to then form a reason for what will be stated. In order to see this, one has to go back to the first verse of the previous section, verse 28 –

“For they are a nation void of counsel,
Nor is there any understanding in them.”

As such, most translations here are wrong, saying this in the singular, “Is this not…” However, two things are being referred to, counsel and understanding.

One can see how Moses is carefully weaving together the case against Israel, while at the same time he is carefully demonstrating the righteousness of the Lord in how He carries out His plans. He sets forth a premise, demonstrates how Israel fails based on that premise, and then calls the premise back to mind by showing that the qualities presented there belong to the Lord.

As such, if Israel would have followed sound advice, as is found in the Proverbs, they would have avoided all of these ills –

“Trust in the Lord with all your heart,
And lean not on your own understanding;
⁶ In all your ways acknowledge Him,
And He shall direct your paths.” Proverbs 3:5, 6

Of this store of understanding and counsel, Moses next asks…

^{34 (con’t)} Sealed up among My treasures?

khatum b’otsrotay – “Sealed in My treasuries?” The word is otsar. It signifies a treasury, a place for depositing things, but it is in the plural construct. As such, it is referring to the secret places where the counsel and understanding of the Lord are kept away. A similar rendering is found in 1 Kings 15 –

“Now there was war between Asa and Baasha king of Israel all their days. ¹⁷ And Baasha king of Israel came up against Judah, and built Ramah, that he might let none go out or come in to Asa king of Judah. ¹⁸ Then Asa took all the silver and gold that was left in the treasuries of the house of the Lord and the treasuries of the king’s house, and delivered them into the hand of his servants. And King Asa sent them to Ben-Hadad the son of Tabrimmon, the son of Hezion, king of Syria, who dwelt in Damascus, saying, ¹⁹ ‘Let there be a treaty between you and me, as there was between my father and your father. See, I have sent you a present of silver and gold. Come and break your treaty with Baasha king of Israel, so that he will withdraw from me.’” 1 Kings 15:16-19

If one were to spend every moment of every day seeking new knowledge, such treasuries of the Lord could be considered. Within the minutest particle, there are treasuries of wisdom where atoms, protons, electrons, and so-ons spin and whirl.

In DNA, there are sequences that work in a four-dimensional manner, where time itself is factored into its operation. The treasuries of the Lord’s counsel and understanding are infinite. Each is sealed up, awaiting the time when it is to be opened in order to show forth the splendor of His wisdom.

And in the unfolding narrative of time, the storehouses of understanding and counsel are opened up to reveal His hand in the details of what occurs. And to show that it is He who has done it, he has given the prophetic word to show us that it is so.

In the structure of the verse, one can see how the Lord (as revealed through Moses) identifies these storehouses directly with Himself. As such, where His counsel and wisdom are kept they then form an expression of who He is –

(a) They not stored with Me,
(b) Sealed in My treasuries?

³⁵ Vengeance is Mine, and recompense;

li naqam v’shilem – “To Me vengeance and recompense.” Here the noun shilem is seen in its only use. It is a repayment or a requital. The idea of the previous thought now naturally leads to this one.

Israel is a nation lacking prudence and understanding. These are found in the Lord, but Israel has rejected the Lord and gone their own perverse way. Therefore, He will display His counsel and understanding by bringing forth His vengeance and recompense. One thing leads to the next…

^{35 (con’t)} Their foot shall slip in due time;

l’eth tamut raglam – “To time shall waver their foot.” Notice the use of the plural and the singular together – “Their foot.” Israel is a people. It is as if they are on a climb through the ages and they are successfully progressing. But then they suddenly come to a point that is unstable and precipitous.

At this point, they have to tread carefully, but they cannot. Their foot begins to waver because their strength fails them…

^{35 (con’t)} For the day of their calamity is at hand,

ki qarov yom edam – “For near day their calamity.” It is a new word, ed. Either “calamity” or “ruin” is probably the best way to express the thought. To understand what is being articulated, all we need to do is look at what is going on in the world in relation to Israel today.

Israel will be at a point where they have climbed the hill. They are on the way to the summit. They have attained the status among the nations that they absolutely crave – proving that it is by their hand, their might, their innovation, their smarts, and their superiority that they have gone from nothing to the epitome of national grandeur. But then, their foot will slip, and their calamity will be right in front of them…

^{35 (con’t)} And the things to come hasten upon them.’

v’khash athidoth lamo – “And hasten readied [things] to them.” Again, Moses pulls out a new word, athid. It is an adjective coming from a word meaning “to be ready.” As such, it is a way of saying that there are things that have been prepared to occur, and at that time – when their foot begins to give way, those readied things will come rushing upon them.

One can think of someone strolling along life’s highway, thinking everything is fine, but because he has rejected the Lord, certain disaster lies ahead. A perfect example of this would be the king of Babylon, as is seen in Daniel 4 –

“At the end of the twelve months he was walking about the royal palace of Babylon. ³⁰ The king spoke, saying, ‘Is not this great Babylon, that I have built for a royal dwelling by my mighty power and for the honor of my majesty?’
³¹ While the word was still in the king’s mouth, a voice fell from heaven: ‘King Nebuchadnezzar, to you it is spoken: the kingdom has departed from you! ³² And they shall drive you from men, and your dwelling shall be with the beasts of the field. They shall make you eat grass like oxen; and seven times shall pass over you, until you know that the Most High rules in the kingdom of men, and gives it to whomever He chooses.’” Daniel 4:29-32

This is what it will be like for Israel. They will look around, assured of their greatness, and everything will collapse around them, all because they failed to include the Lord in their devices.

Our text verse today cited a portion of this verse. Likewise, it is used by the author of Hebrews to remind Hebrew believers of that to which Moses refers, meaning the unchanging character of God in regard to such things –

“Of how much worse punishment, do you suppose, will he be thought worthy who has trampled the Son of God underfoot, counted the blood of the covenant by which he was sanctified a common thing, and insulted the Spirit of grace? ³⁰ For we know Him who said, ‘Vengeance is Mine, I will repay,’ says the Lord. And again, ‘The Lord will judge His people.’ ³¹ It is a fearful thing to fall into the hands of the living God.” Hebrews 10:29-31

In looking at this verse, it is seen that the first clause sets up what is presented in the next three –

(-) To Me vengeance and recompense.
(*) To time shall waver their foot.
(*) For near day their calamity.
(*) And hasten readied [things] to them.

It is in this setting up of the events of the future, to demonstrate His very nature, that the Lord then acts…

³⁶ “For the Lord will judge His people

ki yadin Yehovah amo – “For will judge Yehovah His people.” Depending on who is commenting, this is taken as a judgment of Israel or a judgment for Israel. What seems likely is that it is both. The words have all led to the thought that Israel is in need of being judged. This is a given.

But if the Lord were to judge them according to their conduct, they would be utterly obliterated as a people. But that would be to violate the very covenant promises that He had obligated Himself to. Thus, as the Bible later reveals, He will allow the nations to be His means of judgment upon Israel while at the same time He will judge against the nations in favor of Israel…

^{36 (con’t)} And have compassion on His servants,

v’al avadav yitnekham – “And upon His servants He will comfort.” The sense appears to be properly explained by Albert Barnes, “The verse declares that God’s judgment of His people would issue at once in the punishment of the wicked, and in the comfort of the righteous.” This will come about…

^{36 (con’t)} When He sees that their power is gone,

ki yireh ki azelath yad – “For He sees for is disappeared hand.” And yet another new word comes in, azal. It signifies “to go.” As something goes, it is then gone, disappeared. The hand signifies authority, ability, power, etc. In this case, it is specifically their power that is being referred to.

A really good way of thinking of this might be Israel’s modern Iron Dome system. They do, and will, rely on it for their protection. And, indeed, how incredible it was to see it perform recently! But once the war was over, it desperately needed to be replenished.

The US agreed and sent them replacements. Israel is used to simply buying more, getting better, relying on their own power and might to forge ahead.

However, someday, there will be no more replacements. Israel will want to buy more but that will be a problem. There will be no more aid. They will stand naked and exposed, readied for total defeat…

^{36 (con’t)} And there is no one remaining, bond or free.

The clause forms an alliterative paronomasia: v’ephes atsur v’azuv – “And none restraining and relinquishing.” The words speak of the state of people.

There are those who are at home, and there are those who head out. Those who are getting married, and those who are getting divorced. There are those who are having children, and those whose children are grown up and moving away. It is simply a way of saying, “This refers to everybody.”

The second two clauses of this verse give an explanation for what is stated in the first two. And within the sets there are obvious comparisons that I have set off with matching characters –

(a) For *will judge Yehovah -His people.
(a) And upon -His servants He *will comfort.
For He sees:
(b) for is *disappeared -hand.
(b) *And none -restraining and relinquishing.

³⁷ He will say: ‘Where are their gods,

v’amar ay elohemo – “And He said: ‘Where their gods?’” It is almost a mocking of their stupidity. They have trusted in vapor. Anything they thought they could rely on has vanished, and the Lord looks down upon them knowing what they would be without Him. But instead of worshipping Him, they had squandered away everything by hiding within futility…

^{37 (con’t)} The rock in which they sought refuge?

tsur khasayu bo – “Rock they refuged in?” Again, there is a new verb, khasah, to seek refuge. As before, the thought of the Iron Dome comes to mind. To the mind of the people, it is almost a “god” of protection that encompasses them. “We are invincible because of what we have created.”

And so, the Lord lets them simmer in their giddiness, knowing that it is a system of Tinker Toys that simply cannot be trusted. This is a good analogy to the words of this clause. “Where is your trust?” That is what Israel should contemplate and resolve, but only when the answer is, “The Lord.”

This verse contains a statement leading into two parallel clauses –

And He said:
(a) ‘Where their gods?’
(a) Rock they refuged in?

³⁸ Who ate the fat of their sacrifices,

The NKJV makes this verse into a question, but it is a statement of fact (and maybe even exclamation) concerning the gods just mentioned. Also, the verb is imperfect: asher khelev zebakhemo yokelu – “Who fat their sacrifices they eat!”

It is as if the gods of Israel are sitting down having a feast while the people are being eradicated. The people offered to these false gods, and they are too busy enjoying the offerings to care what is going on around them…

^{38 (con’t)} And drank the wine of their drink offering?

yishtu yen nesikam – “They drink wine their libations.” The sense of mocking continues. It is a real party as the gods fill themselves up on what has been offered – “Hey, pour out some more wine!” Israel’s gods, that are no gods at all, are having a party while the nation is on the brink of utter ruin.

If Israel has been making offerings to these gods, well then…

^{38 (con’t)} Let them rise and help you,

The verbs are imperfect, adding to the taunting effect: yaqumu v’yazerukhem – “They arising and they helping you!” It is as if the Lord is saying, “Herrrrre they come… any minute now. They just have to finish another bite. Maybe a bit more wine too. Hooold on, hold on…” With that, He then says…

^{38 (con’t)} And be your refuge.

The words begin with a jussive: yehi alekhem sithrah – “May it be over you haven!” The sense is that they have chosen their worthless gods that are too busy dining on their offerings to do anything else. But the Lord says, “Tough! You want them to protect you, then they are your hiding place, your haven. See how that works out!”

In this verse, the first two clauses are set in parallel, but turned around for effect, while the second two are parallel with the first anticipating a fulfilled action in the second –

(a) Who *fat their sacrifices -they eat!
(a) -They drink *wine their libations.
(b) They arising and they helping you.
(b) May it be over you haven!

³⁹ ‘Now see that I, even I, am He,

There is a strong emphasis in the Hebrew: reu atah ki ani ani hu – “See now! For I, I HE!” The Lord is adamantly telling Israel to open their eyes and understand. There are no other gods, not even one. He alone is God, and He alone called and established them. And yet, they have to open their eyes before they can see it.

The sentiment that is pronounced here is partially repeated in various ways in Isaiah 41-46. None state it exactly, but an example is found in the word of the Lord to the pagan king Cyrus –

“I am the Lord, and there is no other;
There is no God besides Me.
I will gird you, though you have not known Me,
⁶ That they may know from the rising of the sun to its setting
That there is none besides Me.
I am the Lord, and there is no other;
⁷ I form the light and create darkness,
I make peace and create calamity;
I, the Lord, do all these things.” Isaiah 45:5-7

Likewise, the next clause is found in the same section of Isaiah and also elsewhere in Isaiah as well…

^{39 (con’t)} And there is no God besides Me;

v’en Elohim imadi – “And no God with Me.” There is God, and there are gods. There is no contradiction in saying this if the reference is understood. What is clearly being stated is that Yehovah is God. He alone. Any other god is a part of what He has created, but with Him, there is no God.

It is something that can be logically deduced. Because there is existence, say you and me, then God (a Necessary Being) must exist. This is an undeniable truth, and because God cannot create another “one and only God.” Therefore, there must be – by default – only one God.

This is all explained in the Genesis 1:1 sermon using what are known as the First Principles. What the Lord states here is to be taken as an axiom. Israel has failed to complete its courses on logic and Theology Proper. For now, the Lord speaks on…

^{39 (con’t)} I kill and I make alive;

The verbs are imperfect: ani amith va’akhayeh – “I, I terminate, and I life-sustain.” The power of both life and death belong to the Lord alone. What he decides should end will be terminated, and what He determines should continue will continue.

This phrase was remembered and then quoted by Hannah in her prayer at the dedication of Samuel to the Lord –

“The Lord kills and makes alive;
He brings down to the grave and brings up.” 1 Samuel 2:6

Along with this, the Lord speaks further…

^{39 (con’t)} I wound and I heal;

The second verb is imperfect, adding to the dramatic effect: makhatsti va’ani erpa – “I have shattered, and I heal.” One might think of the world at the flood. It was broken up and destroyed, shattered and thrown into complete confusion. Yet, in the shortest of spans, Noah and his family simply walked off the ark and began life again.

Israel, too, will be crushed and shattered, along with the entire world, but the Lord will return it to a state of healing not seen before the events of the tribulation took place. All of this is from the workings of the Lord…

^{39 (con’t)} Nor is there any who can deliver from My hand.

v’en miyadi matsil – “And no from My hand deliver.” In verse 36, the hand, or power, of Israel was demonstrably gone. But here in verse 39, the power of the Lord, His hand, is said to be without limit. There is none who can deliver from it. What He determines to hold will be held and what He determines to destroy will be destroyed. His hand is effectual in power to begin and to complete.

Again, the words are picked up later in Isaiah 45 –

“Indeed before the day was, I am He;
And there is no one who can deliver out of My hand;
I work, and who will reverse it?” Isaiah 45:13

In this verse, the first clause is parallel to the second and third clauses, while the second is parallel to the fifth (a/b/a/a/b) –

(a) See now! For I, I HE!
(b) And no God with Me.
(a) I, I terminate, and I life-sustain.
(a) I have shattered, and I heal
(b) And no from My hand deliver

Who is God like Me, near or far?
Who can deliver from My hand?
Can you open what I do not leave ajar?
Can you thwart that which I have planned?

There is no other God! No not one!
And there is none other at all like Me
None can even attempt what I have done
To even think it so demonstrates great stupidity

I am God who has established you for Me
And I am God whom you have rejected
You spurned My coming and nailed Me to a tree
In this, your flawed streak is detected

Turn, O Israel, turn unto Me
I am your God who came down from that tree

II. Rejoice You,Nations, His PZeople! (verses 40-43)

Verses 40-42 will next call out the judgment of the nations for failing to recognize what God has done, which is manifestly evident through His treatment (establishment, care for, spurning of, punishment upon, sparing, and defense) of Israel.

⁴⁰ For I raise My hand to heaven,

ki esa el shamayim yadi – “For I lift up unto heavens My hand.” The thought is that of making a proclamation and an oath. It is seen, for example, in Revelation 10 –

“The angel whom I saw standing on the sea and on the land raised up his hand to heaven ⁶ and swore by Him who lives forever and ever, who created heaven and the things that are in it, the earth and the things that are in it, and the sea and the things that are in it, that there should be delay no longer, ⁷ but in the days of the sounding of the seventh angel, when he is about to sound, the mystery of God would be finished, as He declared to His servants the prophets.” Revelation 10:5-7

^{40 (con’t)} And say, “As I live forever,

v’amarti khai anokhi l’olam – “And I say, ‘Live I to eternity.’” The word olam signifies that which is concealed, the vanishing point. It can mean forever, or something less. But in the case of the proclamation here, because of the One who makes it, it signifies to eternity itself.

The words then mean, “What I am about to say is as inviolate as is My very being. It stands, and will stand, untouched and pure.”

This is an a/b pattern where the first clause prepares the way for the second –

(a) For I lift up unto heavens My hand.
(b) And I say, ‘Live I to eternity.’

⁴¹ If I whet My glittering sword,

im shanoti beraq kharbi – “If I whet brilliance My sword.” The scene now is personal as Yehovah is likened to a Warrior. The “if” makes the statement conditional, and yet assured. It will happen and the result will not be thwarted…

^{41 (con’t)} And My hand takes hold on judgment,

v’tokhez b’mishpat yadi – “And grasps in judgment My hand.” It is referring to the sword of brilliance that has been whetted. With the whetting, and the grasping of it in judgment, there will be an inevitable and unstoppable result…

^{41 (con’t)} I will render vengeance to My enemies,

ashiv naqam l’tsaray – “I will return vengeance to My adversaries.” The word tsar comes from a word signifying “narrow.” Hence, it speaks of those who are crowded in against. God is God. Any who crowd in on Him are adversaries to Him.

To come against that which is His, such as Israel, is to come against Him. In such an instance, by crowding in on the Lord, or on what is His, He will return vengeance. The prospects for those who do so are not good. Not good, indeed. And more…

^{41 (con’t)} And repay those who hate Me.

v’limsanay ashalem – “And to those hating Me I repay.” The idea is that to those who hate Yehovah, there is a debt to be paid before there can be a state of completion. Without that, the debt remains. This is speaking in a metaphoric sense, but even so, if a debt is outstanding, the Lord will repay in vengeance concerning what is owed. It is a woeful thought, indeed.

Here, the first and second clauses are parallel, as are the third and fourth. But the latter two reverse the internal structure –

(a) If I whet brilliance My sword.
(a) And grasps in judgment My hand.
(b) *I return vengeance to -My adversaries.
(b) And to -those hating Me *I repay.

⁴² I will make My arrows drunk with blood,

askir hitsay mi’dam – “I make drunk My arrows from blood.” Here Yehovah is an Archer set to shoot against the foe. When He does, it is as if the arrows are thirsty, and so the Lord fills them. But He does so to the point that they are utterly intoxicated from the banquet. And then, the sword is again unsheathed…

^{42 (con’t)} And My sword shall devour flesh,

v’kharbi tokal basar – “And My sword devours flesh.” In Hebrew, the edge of a sword is considered its mouth. As such, it is a devourer, tearing into flesh and consuming the life it takes. This is the terrifying imagery that is considered here. That imagery then extends on…

^{42 (con’t)} With the blood of the slain and the captives,

mi’dam khalal v’shivyah – “From blood slain and captives.” The idea is that of the arrows standing in the bodies of the slain, draining them of blood, and the sword not sparing the captives as it turns from side to side. It is a battle that sees the utter ruin of the enemy and all with him. And this extends on again…

^{42 (con’t)} From the heads of the leaders of the enemy.”’

It is singular: merosh parot oyev – “From head freemen enemy.” It is difficult to be sure of the meaning of these words. There is a new and rare word, pera, which is the same as pera – hair, or locks. It is found only here and in Judges 5:2, and it is uncertain what it means.

However, Robert Young seems to have accurately defined it as “freemen.” Just as hair is free and becomes unkempt, so are these freed men. They would then be set in contrast to the captives of the previous clause. Instead of being bound, they are unkept and free.

The words seem to be a standard a/a/b/b pattern –

(a) I make drunk My arrows from blood.
(a) And My sword devours flesh.
(b) From blood slain and captives.
(b) From head freemen enemy.

It is easy to see in these verses the climactic return of Christ and His execution of judgment upon the armies gathered against Israel which is recorded in Revelation 19. With that now fully expressed, we come to the final verse of the song.

It is a finishing call to the world who knows Yehovah that He has kept His covenant promises to this nation of disobedience by providing them the atonement they do not, in fact, deserve. With that in mind…

⁴³ “Rejoice, O Gentiles, with His people;

harninu goyim amo – “Rejoice you, nations, His people!” The word “with” is not included in the Hebrew, and thus it probably is better rendered “nations” than “Gentiles.” The reason this is important is that Paul cites this in Romans 15, ascribing it to the Gentiles rejoicing with the Jews. That will be seen in our closing verse.

As such, I would argue that this is referring to both Jews and Gentiles through the use of the word goy, or nation. In other words, Israel is one nation among the nations. In saying, “Rejoice you, nations, His people,” it includes all nations, inclusive of Israel. This would then correspond to Revelation 21:24 which is clearly inclusive of both –

“And the nations of those who are saved shall walk in its light, and the kings of the earth bring their glory and honor into it.” Revelation 21:24

^{43 (con’t)} For He will avenge the blood of His servants,

ki dam abadav yiqom – “For blood His servants He will avenge.” This refers to the repayment of the ill-treatment of God’s people during the tribulation period. It is spoken of as a call to God in Revelation 6:10. It is then stated as an accomplishment in Revelation 18:20. And it is then referred to again in Revelation 19:2. Next, it says…

^{43 (con’t)} And render vengeance to His adversaries;

v’naqam yashiv l’tsara – “And vengeance He returns to His adversaries.” It is again a clear presentation of what is more fully expressed in Revelation as well as throughout the writings of the prophets.

Those who come against the people of God will receive their just due, which will come in due time. All things must find their place in the unfolding events, and they will be accomplished without one being missed.

*^43 (fin) He will provide atonement for His land and His people.”

v’kiper admato amo – “And He has atoned His earth, His people.” Rather than erets, or land, the word adamah, or earth, is used. Both are often used interchangeably, and both are variously translated. But adamah gives the sense of the ground, coming from the same word as adam, the man who was taken from the ground.

That then extends to the entire earth – all of which required atonement for the worldwide shedding of blood, especially in the tribulation period. One must understand the reference to understand what is being conveyed. As such, the words “His people” extend to all who are saved out of the tribulation, either through death or through entering the millennium.

It is a complete atonement for what occurred. Only when this is accomplished will Israel be able to take its rightful position as the head of the nations. At that time, the promises prophesied both about and to them will find their fulfillment. It will happen, and it cannot be otherwise. The Lord has spoken, and what He has said in His word will come to pass.

This final verse repeats the a/b/b/a pattern used earlier in the song. This one has a contrasting parallel in the middle two verses –

(a) Rejoice you, -nations, *His people!
(b) For blood +His servants He will avenge.
(b) And vengeance He returns to -His adversaries.
(a) And He has atoned -His earth, *His people.

As this song now comes to its ending, it is a good time to note that the Song of Moses is referred to in Revelation 15. There it says –

They sing the song of Moses, the servant of God, and the song of the Lamb, saying:
“Great and marvelous are Your works,
Lord God Almighty!
Just and true are Your ways,
O King of the saints! Revelation 15:3

In this chapter of Revelation, John noted those “who have victory over the beast, over his image and over his mark and over the number of his name.” He also noted that they had harps of God. Of them, he next said, “They sing the song of Moses, the servant of God.”

The term “servant of God” is fittingly applied to Moses, having been called the Lord’s servant several times in the Old Testament (see Exodus 14:31, Numbers 12:7, and Psalm 105:26). He is referred to in this manner in Hebrews 3:5 as well.

Of this, Ruckman says, “Here is another verse that proves that no Christian goes through the Tribulation. The people in verse 2 [sic] sing ‘the song of Moses’ (the Mosaic Law) and ‘the song of the Lamb’ (Jesus Christ dying for sinners – John 1:29). That’s works and faith … No Christian has any business singing ‘the Song of Moses’ at all.”

While it is true that pre-tribulation Christian believers will not go through the tribulation (in part or in whole), the logic Ruckman uses is faulty. Citing the Song of Moses is not a works-based statement. Rather, it is a note of fulfilled prophecy.

There are two songs of Moses recorded in the Old Testament. The first is in Exodus 15 when the children of Israel were led out of bondage and through the Red Sea to safety. The great world power that had hold over Israel was crushed and defeated by the Lord.

The second is recorded in Deuteronomy 32. It details the history of the people of Israel from the time they enter the Promised Land through to the end of the ages. Which Song of Moses is being referred to? Actually, both fit the mold of what is said. However, it is surely the latter song that is first and foremost being considered.

The people in the Revelation verse are “those who have the victory over the beast, over his image and over his mark and over the number of his name.” In the final verse of the song recorded in Deuteronomy 32, we just finished with these words –

“Rejoice, O Gentiles, with His people;
For He will avenge the blood of His servants,
And render vengeance to His adversaries;
He will provide atonement for His land and His people.”

To ensure we don’t make the error Ruckman made, Paul even cites this verse in Romans 15:10 when speaking of believers in the church age. Moses prophesied of a time when the Gentiles would rejoice along with the people of Israel. That time came when Christ fulfilled and annulled the Mosaic Covenant, set it aside, and established the New Covenant in His blood.

Further, the words of Deuteronomy 32 refer to avenging “the blood of His servants.” This is exactly what is being pictured in the Revelation martyrs standing on the glassy sea. Thus, both Jews and Gentiles can sing the Song of Moses (Rejoice, O Gentiles with His people), “and the song of the Lamb” (You are worthy to take the scroll…) as is recorded in Revelation 5:9, 10.

Though the two songs of Moses are different songs, the words of Moses in both songs ultimately refer to the work of God in Christ. Thus, songs such as are found in Exodus 15, Deuteronomy 32, and Revelation 5 all build upon the same theme – the greatness of the Lord God.

As for Israel in relation to the words of this song, none of what replacement theology teaches concerning the nation makes any sense when it is taken in the proper light of what Moses pens. And when this song is taken in its proper light, everything occurring in the world, or that will come to pass in it, correctly aligns with what the Lord is doing.

Nothing could be clearer from what has been said here. But what has been said here only builds upon everything else Moses has been saying since the start of Deuteronomy. He is not speaking to the church, and the Gentiles are only included in what is going on; they are not the main focus of it.

Jesus Christ is the main focus, and it is His coming to His own people, Israel, to be received by them that is anticipated. When that didn’t happen on His first advent, the narrative neither stopped nor was it in error. That was simply an anticipated part of the whole.

God has remained, and He continues to remain, faithful to His part of the covenant, even when Israel has consistently failed at theirs. Let us pray that before the terrifying times foreshadowed in these verses come to pass, many – both Jews and Gentiles – will turn and call out for His saving hand. May it be so to the glory of God who has determined all things to be.

Closing Verse:  Now I say that Jesus Christ has become a servant to the circumcision for the truth of God, to confirm the promises made to the fathers, ⁹ and that the Gentiles might glorify God for His mercy, as it is written:
“For this reason I will confess to You among the Gentiles,
And sing to Your name.”
¹⁰ And again he says:
“Rejoice, O Gentiles, with His people!”
¹¹ And again:
“Praise the Lord, all you Gentiles!
Laud Him, all you peoples!”
¹² And again, Isaiah says:
“There shall be a root of Jesse;
And He who shall rise to reign over the Gentiles,
In Him the Gentiles shall hope.” Romans 15:8-12

Next Week: Deuteronomy 32:44-52 Moses you will die outside of the promise, sadly… (Because You Did Not Hallow Me) (98^th Deuteronomy Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. But He also has expectations of you as He prepares you for entrance into His Land of Promise. So, follow Him and trust Him and He will do marvelous things for you and through you.

The Song of Moses, Part V

‘Is this not laid up in store with Me
Sealed up among My treasures?
———-So it is and so it shall be

Vengeance is Mine, and recompense
Their foot shall slip in due time
For the day of their calamity is at hand
And the things to come hasten upon them for their crime

“For the LORD will judge His people
And have compassion on His servants. Yes compassion from Me
When He sees that their power is gone
There is no one remaining, neither bond nor free

He will say: ‘Where are their gods whom they have bought
The rock in which they refuge sought?

Who ate the fat of their sacrifices
And drank the wine of their drink offering?
Let them rise and help you
And be your refuge; let them do this thing

‘Now see that I, even I, am He
And there is no God besides Me – this you shall understand
I kill and I make alive, I wound and I heal
Nor is there any who can deliver from My hand

For I raise My hand to heaven, changing never
And say, “As I live forever

If I whet My glittering sword
And My hand takes hold on judgment, just and plainly
I will render vengeance to My enemies
And repay those who hate Me

I will make My arrows drunk with blood
And My sword shall devour flesh, for all to see
With the blood of the slain and the captives
From the heads of the leaders of the enemy

“Rejoice, O Gentiles, with His people
For He will avenge the blood of His servants, His wayward sheeple
And render vengeance to His adversaries
He will provide atonement for His land and His people

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

³⁴ ‘Is this not laid up in store with Me,
Sealed up among My treasures?
³⁵ Vengeance is Mine, and recompense;
Their foot shall slip in due time;
For the day of their calamity is at hand,
And the things to come hasten upon them.’

³⁶ “For the Lord will judge His people
And have compassion on His servants,
When He sees that their power is gone,
And there is no one remaining, bond or free.
³⁷ He will say: ‘Where are their gods,
The rock in which they sought refuge?
³⁸ Who ate the fat of their sacrifices,
And drank the wine of their drink offering?
Let them rise and help you,
And be your refuge.

³⁹ ‘Now see that I, even I, am He,
And there is no God besides Me;
I kill and I make alive;
I wound and I heal;
Nor is there any who can deliver from My hand.
⁴⁰ For I raise My hand to heaven,
And say, “As I live forever,
⁴¹ If I whet My glittering sword,
And My hand takes hold on judgment,
I will render vengeance to My enemies,
And repay those who hate Me.
⁴² I will make My arrows drunk with blood,
And My sword shall devour flesh,
With the blood of the slain and the captives,
From the heads of the leaders of the enemy.” ’

⁴³ “Rejoice, O Gentiles, with His people;
For He will avenge the blood of His servants,
And render vengeance to His adversaries;
He will provide atonement for His land and His people.”

 

 

 

 

Deuteronomy 32:23-33
The Song of Moses, Part IV

In some of our verses today, Moses, speaking as the Lord, says that He would have utterly eradicated Israel if it were not for the sake of the enemies misunderstanding what had taken place, and why. As such, the Lord would have to put up with the boasting of the enemies as it would be an indication to them that He is not what the Bible portrays Him to be.

Obviously, the Lord has already proclaimed that regardless of their actions, Israel would be kept as a people. But the Song of Moses highlights the keeping of Israel for this particular reason as well.

When considering this, one cannot help but think of the words of Sennacherib, King of Assyria, as called out by the Rabshakeh to the people of Jerusalem…

Text Verse: “Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim and Hena and Ivah? Indeed, have they delivered Samaria from my hand? ³⁵ Who among all the gods of the lands have delivered their countries from my hand, that the Lord should deliver Jerusalem from my hand?” 2 Kings 18:34, 35

In response to this degrading talk, Hezekiah went before the Lord with the words of Sennacherib and prayed to him. His concluding words were, “Now therefore, O Lord our God, I pray, save us from his hand, that all the kingdoms of the earth may know that You are the Lord God, You alone” (2 Kings 19:19).

Should Sennacherib have prevailed and utterly destroyed Israel, the words of the Lord as conveyed by Moses would have been exactly what would have come to pass. As this is so, is this thought any less true today? Absolutely not. Despite what replacement theologians say, the keeping of Israel is intimately connected with the honor of the Lord.

And that truth is no more poignantly highlighted than in the supposedly sacred, but actually Satanic, book known as the Hadith. From a website about Islam Q&A, we read –

“It is narrated in the hadith that the Prophet [meaning Mohamed] … said: ‘The Hour will not begin until you fight the Jews, until a Jew will hide behind a rock or a tree, and the rock or tree will say: “O Muslim, O slave of Allah, here is a Jew behind me; come and kill him.’”

There are three possibilities with this: 1) Either the Bible is true, and the Hadith is false, or 2) The Bible is false, and the Hadith is true, or 3) both are false. A fourth option is not possible, that of both being true.

As such, Israel will be kept as a people forever, and the Lord has demonstrated that He is God, or Israel will someday be eradicated and Moses is wrong, logically following that then would be that the Lord is not God.

There is a whole lot tied up in the preservation of Israel if one understands the words of the books of Moses. It truly is unfortunate that replacement theology has arisen in the world. Those who hold to it actually place the integrity of the Bible on the same par as Israel’s enemies, even if they don’t intentionally do so. The result is the same.

Let us be sound in our thinking and not get caught up in strange teachings that do not accurately reflect what God is doing in redemptive history

Great things are to be found in His superior word. And so, let us turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. Amassed Evils (verses 23-25)

Since verse 19, the poem has highlighted the results of Israel’s abandonment of the Lord. In response to that, Moses has highlighted the Lord’s rejection of them. Since verse 20, Moses has been writing in the first person as if his words are those of Yehovah.

That continues now, referring to His rejection of them, His turning from them, and His judgment upon them. However, verse 21 alluded to His plan to lure Israel back to Himself through His active turning to another group of people.

While that has been occurring, the devastations upon Israel continue today. They are words of terrifying disaster that accurately, but most mournfully, reflect the state of the people of Israel since their rejection of Him at the time of their visitation by Christ Jesus. With that understood, the words of Yehovah continue…

²³ ‘I will heap disasters on them;

aspe alemo raoth – “I will amass upon them evils.” One can imagine sheets of paper, each with a different evil written upon it, being torn off the stack and tossed onto the land. With the coming of each sheet, another disaster arrives. Soon, the land and the people are completely destroyed, and nothing is left but the sheets of doom lying in heaps, testifying against the people.

They have done evil before the Lord in defiance of His word, and so He sends forth His word to testify against them. As it comes, so come the evils He had promised. They are piercing and they are deadly…

^{23 (con’t)} I will spend My arrows on them.

hitsay akaleh bam – “My arrows I will expend in them.” Whereas the Lord amasses evils upon the people, as if they are coming down from above, it now says He expends all of His arrows in them – as if He is standing amongst them and shooting at one after another directly until all His arrows are gone.

The arrow, in this case, signifies a plague of some sort. The word is being used metaphorically, as can be seen from Ezekiel 5 –

“When I send against them the terrible arrows of famine which shall be for destruction, which I will send to destroy you, I will increase the famine upon you and cut off your supply of bread.” Ezekiel 5:16

Even Job, a man outside of the covenant people, understood this symbolism –

“For the arrows of the Almighty are within me;
My spirit drinks in their poison;
The terrors of God are arrayed against me.” Job 6:4

An interesting internal a/b/c-c/a/b structure is provided with this verse –

(a) I will amass (b) upon them (c) evils
(c) My arrows (a) I will expend (b) in them

These evils and arrows are defined by the words of the coming verses…

²⁴ They shall be wasted with hunger,

The entire verse is direct, and it calls for the mental insertion of prepositions and verbs that Moses simply leaves out. That begins with this first clause: maze ra’av– “Emaciated, hunger.” The adjective mazeh is found only here. It comes from an unused root signifying “to suck out.”

Thus, one can think of people that are simply skin and bones, as if a straw was inserted into them and their body fat and muscle were sucked out. The only thing left of them is a state of agonizing hunger. It is a perfectly suited description of the condition of the people when the Nazi death camps were liberated.

So starved were the people that when soldiers showed them a kindness by offering them a candy bar or some other food from their kits, some of the people’s bodies went into shock, and they died. An act of tender kindness turned into an unintended sentence of death. Next, the horror of the arrows progresses…

^{24 (con’t)} Devoured by pestilence and bitter destruction;

u-lehume resheph v’qetev meriri – “And consumed fever and depletion bitter.” Two new nouns are spoken forth. The first is resheph. It comes from saraph, meaning “to burn.” Thus, it is that which burns, like a hot coal. In this case, I would think it is referring to an intense fever resulting from the emaciation.

The second is qetev. This comes from an unused root meaning to cut off. Thus, it is a state of ruin. To maintain it as a noun, I have said “depletion.”

Again, one can think of the horrors of the concentration camps and other such times of immense deprivation that have come upon the people as history has recorded. The people claimed to be Jews, they claimed to be united to the Lord, and yet, they have all but ignored Him.

The wounds, though stated as active events coming from the Lord, are actually self-inflicted wounds. They are the inevitable consequences of their failure to respond favorably to Him. But again, the Lord next states that these are a direct punishment from His hand…

^{24 (con’t)} I will also send against them the teeth of beasts,

Making the words more pronounced, the word is singular, “tooth.” It is a way of uniting all teeth of every formidable beast into one giant weapon: v’shen behemoth ashalakh bam – “And fang beasts I will send in them.”

The tooth (fang) becomes a symbol for the chaos it wreaks. One can think of tearing flesh, blood, bits of bone and hair, all being openly displayed among the people. It is a horrifying thought of appalling devastation. And that terrifying weapon has a companion in its destructive purposes…

^{24 (con’t)} With the poison of serpents of the dust.

im khamath zokhale aphar – “With a burning, reptiles dust.” The word translated as “a burning” is given to signify the state that occurs when bitten. Thus, venom or infection is to be understood. The next word, zakhal, is new. It comes from a verb meaning to shrink back or crawl away as if being shy or afraid.

As other words are translated as snake and serpent, I chose reptile because other reptiles also have bites that cause a burning of the body through venom or infection. The translation of the NKJV is less literal, but it is more understandable.

I am guessing on the structure of this verse, but the use of the connecting conjunctions is notable –

(a) Emaciated, hunger.
(a) And consumed fever and depletion bitter.
(b) And fang beasts I will send in them.
(b) With a burning, reptiles dust.

The terrors come from all directions. They come from above and from within. They come in many forms, and they come with a variety of horrors. But more is yet ahead, and they will be indiscriminate in who they come against…

²⁵ The sword shall destroy outside;

mikhuts tesakel kherev – “From out shall bereave sword.” In other words, the terror from outside is the sword that will leave a person childless – be it in war, enemy attack, looters, or whatever. There will be danger on the outside that will leave the parent childless. And more…

^{25 (con’t)} There shall be terror within

It is a plural noun followed by another noun: u-mekhadarim emah – “And from inner chambers, dread.” This is set in contrast to the previous clause. Outside is one place where there is bereavement. However, any place inside, as indicated by the plural, is a place of dread. This is comparable to the curses of Deuteronomy 28 –

“And among those nations you shall find no rest, nor shall the sole of your foot have a resting place; but there the Lord will give you a trembling heart, failing eyes, and anguish of soul. ⁶⁶ Your life shall hang in doubt before you; you shall fear day and night, and have no assurance of life. ⁶⁷ In the morning you shall say, ‘Oh, that it were evening!’ And at evening you shall say, ‘Oh, that it were morning!’ because of the fear which terrifies your heart, and because of the sight which your eyes see.” Deuteronomy 28:65-67

And these terrors will be…

^{25 (con’t)} For the young man and virgin,

gam bakhur gam betulah – “Also young man; also virgin.” It speaks of those who are young with their entire lives ahead of them. They may be innocent to the things of the world, but the world is there to devour them.

While they think that a long and full life lies ahead, the termination of their days is at hand. It is like considering the tragedy of a man ready to be married, but who is then called up for the draft. Before the happiness can be realized, only sadness and loss are experienced. Further…

^{25 (con’t)} The nursing child with the man of gray hairs.

Because this is a verb and two nouns, it was hard to give the same structure in the English: yoneq im ish sevah – “Suckling with man advancement.” The word sevah signifies being gray and thus old. The word “advancement” is the only noun I thought accurately matches what is said here while still conveying the intent.

This is then set against the young man and the virgin. Those who are much less developed, and those who are much more developed – even from the very beginning of life to the very ending of it – are not exempt from what is promised to come upon the people.

(a) From out shall bereave sword. (location/result)
(a) And from inner chambers, dread. (location/result)
(b) Also young man; also virgin. (comparison)
(b) Suckling with man advancement. (comparison)

It is rather amazing to see the variety of poetic structures Moses uses in his words. They go from one to another, often completely unique from those around it. And yet, they flow together harmoniously. Because of the tragedy, the words convey, the majesty of how they are penned is easy to overlook.

With these terrors duly noted, especially with them noted along with the calling of the Gentiles while they are ongoing, the tenor of the words next takes on a new direction…

Bitter destruction and days of pain are our lot
As multiplying terrors are found on every side
Surely it is as if a terrible plot
Is waged against us until all have died

From without there is evil to slay any and all
From within there is terror at what lies ahead
Around all the people has descended a dark pall
The enemy attacks wanting everyone dead

From where will come comfort and an end to this plight?
When will the Lord relent and end this disaster
Only horror and terror come to our sight
Save us O Lord, our God, and our Sovereign Master!

II. Our Hand is Exalted (Verses 26 & 27)

²⁶ I would have said, “I will dash them in pieces,

The word “would” is not correct. The first verb is perfect and the second is known as cohortative. In other words, the first verb is as if the action is accomplished while the second expresses an intention to perform: amarti aphehem – “I have said: ‘I will blow them away.’”

Here we find another word found only this once in Scripture, paah. It comes from a primitive root meaning “to puff.” As such it is then an onomatopoeia meaning “to blow away.”

One gets the sense of the Lord breathing in deeply and then rapidly exhaling – “Paaaaaah!” It was the intention of Him to do just that, and in His anger at this disobedient nation, He exclaims that this is exactly what He will do. In this frame of mind, the dialogue marches on…

^{26 (con’t)} I will make the memory of them to cease from among men,”

Again, the first verb is cohortative. The Lord intends to do this thing: ashbitah me-enovosh zikram – “I will cause to cease from mankind memory them.” This complements what was just said. The Lord says purposefully that He will blow the people away.

It will be such a great and pronounced exhaling that they will simply be eradicated. There will be of them not even a memory of a memory left among humanity. The structure of this verse is a simple a/a parallel –

I have said:
(a) ‘I will blow them away.’
(a) I will cause to cease from mankind memory them.

Despite the adamant proclamation that the Lord would eliminate Israel, there is a caveat that will spare them…

²⁷ Had I not feared the wrath of the enemy,

lule kaas oyev agur – “If not provocation enemy I would abide.” The words here are difficult and are widely rendered by scholars, even if most translations are similar. The word kaas is the same as in verse 32:19 last week. It signifies to provoke.

Also, the word gur is used. It signifies to sojourn, reside, live as an alien, and so on. But at times it is rendered as “fear.” Hence, most translations take this route. It is mentally easy to justify for the sake of the reader.

But that does not seem to be the intent, even if it is the result. If the Lord were to blow away the people, He would have to live in the provocation of Israel’s enemies for as long as man remained on earth. Thus, there would be, in the mind of the enemy, the thought that the Lord was incapable of controlling His own people.

Therefore, the idea would be that in His frustration at them, He decided to just entirely eliminate them. If this was the case, then what kind of a God would He be? This translation is then fully supported by the next words…

^{27 (con’t)} Lest their adversaries should misunderstand,

The word “misunderstand” is just the opposite of what is stated, even if it may be implied: pen y’nakeru tsaremo – “Lest should discern their adversaries.” The meaning is clear. The adversaries see that Israel is destroyed. It is a fact that they have recognized.

But this brings in all of the complications that could possibly come forth from such an event. The Lord established them. He gave His word through and to them. He brought the Messiah through them, but He also promised to keep them as a people and never break His covenant with them. On and on the thoughts would go.

The entire fabric of the redemptive process, up to and including the coming of Jesus and His promised return to Israel, would be suddenly and inextricably unwoven.

Just think of nations like Hitler’s Germany or Iran. They have been or they are completely set on the destruction of Israel. It is their greatest desire and their deepest hope. With the destruction of Israel would come a defiling of the name of the Lord, and an exaltation of the name of their supposed god.

The Lord would have to live in their provocations. At this point in the Song of Moses, everything is centered on the fact that Israel must continue, even though they have been as faithless as Hosea’s wife.

As these words are recorded concerning a time that occurs at the same time as the calling of the Gentiles, it is an absolute testimony to the fact that Israel was, is, and shall remain. Otherwise, the enemies of God would have an unearned right…

^{27 (con’t)} Lest they should say, “Our hand is high;

pen yomeru yadenu ramah – “Lest they will say: ‘Our hand is exalted!’” The terrors described above included the sword, implying enemies who wield the sword.

The Lord may use pestilence, famine, or other means, but to completely eliminate a group of people that is scattered around the world – in part or in whole – would require the sword to fully accomplish the task. If Hitler had prevailed, one can see him rejoicing and taking credit for what he was able to do.

Likewise, if this came about today, it is absolutely certain that adherents to Islam would take credit for the victory, and for the rest of time they would proclaim that their false god was actually the victorious and true god. The Lord could not, and indeed He cannot, allow that to occur.

In the world, there would be a complete misperception concerning what actually transpired…

^{27 (con’t)} And it is not the Lord who has done all this.”’

v’lo Yehovah paal kal zot – “And no Yehovah who accomplished all this.” The obvious meaning is, “It is we who have destroyed Israel and Yehovah neither had anything to do with it, nor was He able to stop it. We have prevailed, we are exalted, and Yehovah is not God.”

The Lord would have to abide in this. Any other options would be completely contradictory to His nature. In other words, and by default, the very act of Him blowing Israel away so that they were eliminated from mankind is also completely contrary to His nature. Israel, despite what they deserve, must stand.

The words of this verse are set in an a/b pattern –

(a) If not provocation enemy I would abide. (provoking)
(b) Lest should discern their adversaries. (discernment, but in the sense of not discerning)
(a) Lest they will say: ‘Our hand is exalted! (provoking)
(b) And no Yehovah who accomplished all this. (not discerning)

Who is great like our God? Who is he?
Who does such great wonders and mighty things?
Is there another so great? Can there be?
No! To our God alone all of creation sings

He has redeemed His people for His own
And He has kept them despite their constant falling away
Through this people His fame has grown
Great is His name, and greater day by day

Who could restrain Himself as has the Lord?
From destroying those who so callously turn away
But because of His faithfulness to His word
He has kept this people as His own, to this very day

III. Their Rock Had Sold Them (Verses 28-33)

With the last section complete, a new idea is put forth by Moses. It is in verses 28-33 that the evident nature of Israel’s unworthiness to be spared is detailed. As such, it highlights that they are, in fact, spared.

²⁸ “For they are a nation void of counsel,

I disagree. The nation is a nation filled with counsel, of the highest sort and from the most impeccable Source. It is not that they are void of counsel. Rather: ki go obad esot hemah – “For nation devoid prudence they.”

The word go, or nation, is usually used when referring to Gentiles. However, they are here likened to any other nation. In fact, they are actually much duller than any other nation. That is seen in the word Moses introduces here.

It is the word etsah, coming from a verb signifying advice. As such it speaks of counsel, prudence, purpose, and so on. It is not at all that Israel lacked counsel. They had the law, they had the prophets, they had the Redeemer Himself. And then came the apostles after Him.

They had miracles, signs, and wonders performed among them. And yet, they had as much sense as that of a tree root, and maybe less. If God Himself appeared among them… wait a minute, He did. And even then, they could not perceive it. They failed to recognize the time of their visitation. And to this day, they remain blinded…

^{28 (con’t)} Nor is there any understanding in them.

v’en bahem tevunah – “And no in them understanding.” This is a parallel thought to the previous clause. Just as there is no prudence in their thinking, they are also devoid of understanding. Both words of this verse now are used in a single verse in Proverbs –

There is no wisdom or understanding [tevunah]
Or counsel [etsah] against the Lord. Proverbs 21:30

In this, “counsel” is fine because that speaks in relation to the Lord about a thought or action against Him. However, here in Deuteronomy it is speaking of the state of Israel having counsel but not applying it because they lack the prudence or discernment to do so. One can see this in the parallelism –

(a) For nation devoid prudence they.
(a) And no in them understanding.

But this is not the Lord’s fault. He has done everything to make it otherwise, even giving them the prophetic word to warn them…

²⁹ Oh, that they were wise, that they understood this,

The first verb is perfect, the second is imperfect: lu hakemu yaskilu zot – “If they were wise, they would understand this!” In other words, they have their history, they have the prophecies, they have the promises, and they have the WORD OF GOD to guide them.

It is all recorded there, both the past and the future. What has happened isn’t because they didn’t have sufficient information, but because they have been unwilling to simply check out the facts.

A perfect example of their inability to discern is seen in regard to the coronavirus issue. All of the information one needs to know concerning what is going on is out there. But Israel was the first to jump into the proverbial pot, implementing mandates of all sorts, and they have continued to seethe in the boiling water as the spices have been added.

They do not have the reason to grasp what is so painfully obvious. How much more ridiculous are they in regard to the weightier matters set before them…

^{29 (con’t)} That they would consider their latter end!

An important preposition, to, is overlooked: yavinu l’akharitam – “They would consider to their latter end!” The words are parallel to the previous clause and can be understood when combined with the opening thought – “[If they were wise], they would consider to their latter end.”

This is speaking of the nation. It is true that blessings are promised to them in the Messianic age, but that is clearly indicated as being preceded by a time of great wrath and destruction upon them. This is evident from the words of Moses, the prophets, and Jesus Himself.

If they considered the time “to their latter end,” they would know that things will only get worse before they finally get better. But like sappy churches that fill the world, the focus is always, always, always on the blessing, the good, the prosperity, and the favor.

And yet, this is only a portion of what God says belongs to Israel, and what belongs to the church. The sadness of not considering what the word says to the people to whom it is directed – and indeed to the whole world – will fully, finally, and tragically be realized someday.

If they were wise:
(a) They would understand this!
(a) They would consider to their latter end!

As for Israel, the question is asked…

³⁰ How could one chase a thousand,

ekah yirdoph ekhad eleph – “How could chase one a thousand?” It is the opposite, and multiplied, of what was promised to Israel as a blessing in Leviticus 26 –

“Five of you shall chase a hundred, and a hundred of you shall put ten thousand to flight;
your enemies shall fall by the sword before you.” Leviticus 26:8

Here, Moses indicates that the opposite is in store for Israel in the future. Asking it as a question implies that there is a fixed answer that is as obvious as the nose on one’s face. But before he explains how it could be, he provides a parallel example…

^{30 (con’t)}And two put ten thousand to flight,

u-sh’nayim yanisu revavah – “And two cause to flee a multitude?” It is another and greater multiplication. Where one will chase a thousand, a foe of only two will cause an entire multitude to flee. The word revavah simply means a vast multitude whether definite or indefinite. But how could this happen…

^{30 (con’t)}Unless their Rock had sold them,

It is not conditional. It is a perfect verb preceded by a positive conjunction: ki tsuram mekaram – “For their Rock had sold them.” The Lord gave them sure and great promises that He would be with them in battle and that they would defeat their enemies.

But in a state of being sold, the impossible would come to pass. It speaks of an amazing defeat of the people because they turned from their Rock, and then, He sold them…

^{30 (con’t)}And the Lord had surrendered them?

v’Yehovah hisgiram – “And Yehovah delivered them.” Yehovah is clearly stated in parallel to the Rock of the previous clause. The word here literally means to shut up or to close. But it figuratively means “to deliver.” When one is shut up, he can be delivered over. This is seen, for example, in Amos where the same word is used –

“The Lord God has sworn by Himself,
The Lord God of hosts says:
‘I abhor the pride of Jacob,
And hate his palaces;
Therefore I will deliver up the city
And all that is in it.’” Amos 6:8

The amazing words show how far the people have gone from the Lord that the Lord would sell off and surrender the people.

(a) How could chase one a thousand?
(a) And two cause to flee a multitude?
(b) For their Rock had sold them.
(b) And Yehovah delivered them.

³¹ For their rock is not like our Rock,

ki lo ketsurenu tsuram – “For no like our Rock their rock.” Moses, speaking of the Lord, makes a comparison between the gods of the enemies and Yehovah. They are not at all like Him. This is stated throughout Scripture, such as –

“Truly, Lord, the kings of Assyria have laid waste all the nations and their lands, ¹⁹ and have cast their gods into the fire; for they were not gods, but the work of men’s hands—wood and stone.” Isaiah 37:18, 19

The contrast is absolute. Yehovah is God and all other “gods” are simply the work of men’s hands or the imagination of their minds. With that stated, Moses next says…

^{31 (con’t)} Even our enemies themselves being judges.

v’oyevenu pelilim – “And our enemies, judges.” Many translations insert words here hoping for clarity. Others paraphrase what is said in an attempt to explain what is being said. But none that I found really explain what the meaning of the words must be.

It is apparent that the clauses are parallel. In looking at it as such, the meaning may come forth. I have set forth two variations either of which can be grammatically correct –

For no:
(a) like our Rock (b) their rock
(b) And our enemies, (a) judges

(a) For no like our Rock (b) their rock
(b) And our enemies, (a) judges

What appears to be the case here, and it is tough to be dogmatic, is that it is one of two options based on how the word “judges” is set in parallel to the Lord – either in a positive or a contrasting parallel.

If contrasting, it is saying that the Lord is the Rock and their gods are no rock. Likewise, their enemies are not judges. It is the Lord who made the decision, and both sold and surrendered them. The enemies actually had nothing to do with what occurred. I would prefer this.

However, it could be a positive parallel. If so, then He is the true Judge, and they are judges only because the Lord has allowed it. Said differently, Israel was sold by Yehovah to the enemy who then judged them. This makes less sense to me. Either way, the verses are set in parallel, and one of these two meanings seems to be the case.

³² For their vine is of the vine of Sodom

ki mi’gephen sedom gaphnam – “For from vine Sodom their vine.” It is debated who this is referring to, Israel or the Gentiles just mentioned. The answer must be Israel. Israel is compared to a vine again and again throughout Scripture, such as –

“Yet I had planted you a noble vine, a seed of highest quality.
How then have you turned before Me
Into the degenerate plant of an alien vine?” Jeremiah 2:21

Also, it is only they who are morally compared with Sodom and Gomorrah in the rest Old Testament –

“Hear the word of the Lord,
You rulers of Sodom;
Give ear to the law of our God,
You people of Gomorrah:” Isaiah 1:10

This then is given to explain the reason why the Lord sold them and surrendered them. That then leads to…

^{32 (con’t)}And of the fields of Gomorrah;

u-mishadmoth amorah – “And from fields Gomorrah.” It is another new word, shedemah, coming from sadeh, or “field.” It is a field that is cultivated and should produce. However, what is produced by the vine and the field is next noted…

^{32 (con’t)}Their grapes are grapes of gall,

anavemo ineve rosh – “Their grapes, grapes of poison.” Their produce of the vineyard is of no value at all, and in reality, it is harmful. The grapes here speak of the people’s actions, the fruit of their conduct. Putting up with them is like drinking wormwood.

^{32 (con’t)} Their clusters are bitter.

ashkelot merorot lamo – “Clusters bitter to them.” This is the conduct of the people. It is a society filled with repulsive wickedness and perversion, as if they are carrying around entire clusters of inedible grapes. It is all they produce because their vine and their fields can produce nothing else.

(a1) For from vine Sodom their vine.
(a2) And from fields Gomorrah.
(b1) Their grapes, grapes of poison.
(b2) Clusters bitter to them.

Moses is explaining to the people their very nature in the future and the reason why all the evils will come upon them. As such, they deserve the same punishment that Sodom and Gomorrah received. But more of their character is brought forth next…

³³ Their wine is the poison of serpents,

khamath tannim yenam – “Burning of serpents their wine.” This means that their wine is that made of serpent’s poison, which causes burning. The type of serpent, tannin, can only be guessed at. The word is used when speaking of things in the sea in Genesis 1:21, and it is what Moses’ rod turned into in Exodus 7:9. It was obviously poisonous because Moses ran from it.

Regardless of that, as wine is representative of a cultural expression in Scripture, it means that their entire culture is one that is just like the poison of serpents. It permeates everything about them as a people, flowing through them. Moses then further describes what the culture of Israel is like…

*^33 (fin)And the cruel venom of cobras.

v’rosh pethanim akzar – “And poison vipers cruel.” Here is a new word, pethen. It is a venomous snake either in the cobra or viper family.

Due to the variety of vipers found in Israel, using “vipers” is a good possible translation, but there are also black desert cobras there as well. Regardless of the type of snake, the meaning is obvious. The “wine,” or cultural expression, of Israel is that of a highly venomous snake. Taken together, the clauses are set in a simple a/a parallel.

(a) Burning of serpents their wine.
(a) And poison vipers cruel.

The words of Moses are the words of Moses, and the Lord inspired them. Hence, one cannot say that what is said here is not reflective of the people without denying that these are the true words of God.

As a general statement concerning Israel, they must be considered a true, accurate, and current description of them as viewed from the Lord’s perspective. They have rejected their Messiah, they do not adhere to the word of the Lord, and they are filled with wickedness and self-righteousness.

And yet, despite their state before Him, He has kept them, and He will continue to keep them. The day is coming when they will again be His holy people. In the meantime, they have been handed over to Satan for what they rightly deserve.

But as I remind you each week, they are simply a snapshot of us. We are His people, and yet we fail Him constantly and in many ways. Despite that, just as His covenant with Israel stands, so His covenant with any who come to Him stands.

God, because of Jesus Christ, could no more reject one of His saved believers than He could reject His own Son. The covenant has been cut, the blood has been shed, and the commitment has been made.

Israel’s failings will not, nor can they ever, negate the faithfulness of the Lord to His side of the covenant. Likewise, our failings will not, nor could they, negate His faithfulness to the seal with which He has sealed us.

Because of this, how much more should we be willing to live for Him instead of following after the same failings that upset the Lord. If you are secretly caught up in adultery, you must consider your ways. If you are thieving from others, it is time to change what you are doing. If you treat your spouse with less than the greatest of respect, it is time for you to redirect your actions.

These are things that the Lord looks disfavorably on. And why should we be recorded in the annals of history as being just like those of Israel who have so greatly displeased the Lord? Let us do our utmost to live for God because of His great love with which He first loved us. May it be so, starting even today.

Closing Verse: “’I overthrew some of you,
As God overthrew Sodom and Gomorrah,
And you were like a firebrand plucked from the burning;
Yet you have not returned to Me,’
Says the Lord.
¹² ‘Therefore thus will I do to you, O Israel;
Because I will do this to you,
Prepare to meet your God, O Israel!’” Amos 4:11, 12

Next Week: Deuteronomy 32:34-43 Amazing words, and that ain’t no jive… (The Song of Moses, Part V) (97^th Deuteronomy Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. But He also has expectations of you as He prepares you for entrance into His Land of Promise. So, follow Him and trust Him and He will do marvelous things for you and through you.

The Song of Moses, Part IV

‘I will heap disasters on them without haw or hem
I will spend My arrows on them

They shall be wasted with hunger
Devoured by pestilence and bitter destruction
I will also send against them the teeth of beasts
With the poison of serpents of the dust; a horrid concoction

The sword shall destroy outside
There shall be terror within, terrifying cares
For the young man and virgin
The nursing child with the man of gray hairs

I would have said, “I will dash them in pieces, right there and then
I will make the memory of them to cease from among men

Had I not feared the wrath of the enemy
Lest their adversaries should misunderstand
———-their thinking being amiss
Lest they should say, “Our hand is high
And it is not the LORD who has done all this

“For they are a nation void of counsel as if from jackals
———- they stem
Nor is there any understanding in them

Oh, that they were wise, that they understood this, and wisdom
———-they would spend
That they would consider their latter end!

How could one chase a thousand
And two put ten thousand to flight
Unless their Rock had sold them
And the LORD had surrendered them in their plight?

For their rock is not like our Rock who needs no nudges
Even our enemies themselves being judges

For their vine is of the vine of Sodom
And of the fields of Gomorrah through and through
Their grapes are sour gall
Their clusters are bitter too

The poison of serpents is their wine
And on the cruel venom of cobras they dine

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

²³ ‘I will heap disasters on them;
I will spend My arrows on them.
²⁴ They shall be wasted with hunger,
Devoured by pestilence and bitter destruction;
I will also send against them the teeth of beasts,
With the poison of serpents of the dust.
²⁵ The sword shall destroy outside;
There shall be terror within
For the young man and virgin,
The nursing child with the man of gray hairs.
²⁶ I would have said, “I will dash them in pieces,
I will make the memory of them to cease from among men,”
²⁷ Had I not feared the wrath of the enemy,
Lest their adversaries should misunderstand,
Lest they should say, “Our hand is high;
And it is not the Lord who has done all this.” ’

²⁸ “For they are a nation void of counsel,
Nor is there any understanding in them.
²⁹ Oh, that they were wise, that they understood this,
That they would consider their latter end!
³⁰ How could one chase a thousand,
And two put ten thousand to flight,
Unless their Rock had sold them,
And the Lord had surrendered them?
³¹ For their rock is not like our Rock,
Even our enemies themselves being judges.
³² For their vine is of the vine of Sodom
And of the fields of Gomorrah;
Their grapes are grapes of gall,
Their clusters are bitter.
³³ Their wine is the poison of serpents,
And the cruel venom of cobras.

 

Deuteronomy 32:7-14
The Song of Moses, Part II

There are some magnificent literary devices used by Moses in the verses today. He uses parallelism, but he does so in various ways. He uses metaphor. He uses the imperative form of verbs to add vibrancy and life to what he is saying. He uses a form of a verb that gives the sense of a command a couple of times.

These and other such devices bring the passage to a state of animation that brings you directly into what he is saying, as if you are participating in what is happening. If you close your eyes as it is being read, you will be able to form mental images in this way, putting yourself directly into the life of Israel.

Moses will also say something in verse 8 that leaves many guessing as to the intent. Because of variations in the source texts of the verse, it is hard to know exactly what the true rendering is.

Unfortunately, because of this, biblical sensationalists will take what is said and incorrectly apply it to shoddy theology they have developed elsewhere. It sells well, but it really isn’t responsible theology.

Text Verse: “For you are all sons of God through faith in Christ Jesus. ²⁷ For as many of you as were baptized into Christ have put on Christ. ²⁸ There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. ²⁹ And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.” Galatians 3:26-29

Properly looking at terms that are used throughout Scripture, one can develop a right understanding of otherwise improperly developed themes, if one is willing to do so. But, typically, people hear something, stick with what they have been told, and would rather go down with the ship than adapt to what is evidently right as concerns that particular thought.

When we get to verse 8, I will give my best analysis of what I think the true rendering is, and why I think it is so. It doesn’t mean I’m right, but there is a logical way to look at the various source texts and come to a reasonable conclusion concerning the variations.

The verse had to start with an original set of words. Attempting to figure out what they are will help us to consider other such changes in source texts as well. With this, we can begin to discern various agendas that are behind the manipulation of what is said.

Sometimes, a normal translational change is responsible, sometimes it is a misunderstanding of what is being conveyed, sometimes it may reveal a bias in thought, and sometimes such a change may be purposeful in order to hide something otherwise quite obvious.

Studying the word is a lifelong pursuit. We should do so with all of our attention and diligence, and we should be careful to refrain from sensationalism. The reason for this is that sensationalism will draw our attention away from what is most sensational of all… Jesus. Let us remember this as we evaluate the word.

Great things are to be found in His superior word. And so, let us turn to that precious word once again and… May God speak to us through His word today and may His glorious name ever be praised.

I. The Calling of Israel (verses 7-9)

In our evaluation of the song now before us concerning an outline, we first divided into verses 1 & 2 which were set forth as an introduction of the song. Verses 3 & 4 proclaimed the perfections of Yehovah. And verses 5 & 6 provided a contrast as seen in the imperfections of Israel.

Now, the next major division of the song goes from verses 7 to 14. They speak of the calling, establishment, and exalting of the nation. That thought is introduced with the words of verse 7…

⁷ “Remember the days of old,

zekor yemoth olam – “Remember days antiquity.” The verb is singular. It could be speaking of Israel collectively or as a directive to each person individually. Based on the poetic structure of the verse, I would say it is the latter. Each person is to remember.

The word olam is a common one that has to be carefully translated to avoid confusion. It speaks of time out of mind, either into the past or into the future. In this case, because it is defining the word “remember,” it refers to ancient days gone by.

In some instances, it can speak of days completely out of mind, where there is no understanding of the reference at all. This is found, for example, in Micah 5 when referring to the coming Messiah –

“But you, Bethlehem Ephrathah,
Though you are little among the thousands of Judah,
Yet out of you shall come forth to Me
The One to be Ruler in Israel,
Whose goings forth are from of old,
From everlasting.” Micah 5:2

The very nature of the surrounding words calls forth the idea of Someone who will come, but who had already existed for a period that cannot even be mentally grasped.

However, the days that Moses now refers to are not unknowable. This is because Moses is specifically calling for remembrance. As this is the case, there is an oral or written account of what occurred that is being called to mind.

Thus, olam here is speaking of days that are knowable, but which are out of mind to the hearer only in the sense that they predate his personal existence. The record of those days is being called to memory as a tool for future instruction. That continues to be understood from the next words…

^7 (con’t) Consider the years of many generations

binu shenoth dor va’dor – “Mentally scan years generation and generation.” Whereas the verb in the last clause was singular, it is now plural, “you all.” The alternating use of the singular and plural is a marvelous tool that Moses employs to captivate the collective mind of the audience as well as each individual mind within it.

The minds of the people are now asked to contemplate that which occurred long ago, mentally scanning what has been so that they can rightly understand what now is. As it is written as a witness to Israel for all generations (31:19-21), then it is something that is to be a living and active call to remember throughout their history.

Repeating the word “generation” as he does (dor va’dor) is a poetic way of stating a plural not unlike how we may employ such a thought today –

Today I am living here
Just as did my ancestors, year to year

Moses has marvelously employed both switching of the number and parallelism in these first two clauses –

(a) +Remember (sg) *days -antiquity
(a) +Mentally scan (pl) *years – generation and generation

He will continue with this in the next two clauses…

^7 (con’t) Ask your father, and he will show you;

sheal avikha v’yagedekha – “Ask your father and he is to declare to you.” The words switch back to the singular, but this is surely referring to each individual – “Each of you is to ask.” Further, the verb of the response to the question is a jussive which is a mood that expresses almost a command. In essence, “When you ask, he is given the command to know and be able to then pass on what you have inquired of.” Likewise…

^7 (con’t) Your elders, and they will tell you:

zeqenekha v’yomeru lak – “Your elders and they will say to you.” The father is the spiritual elder of the house. The elders are the spiritual fathers of the people. “Just as the father is to know and convey a response to you, so the elders are to do.” Again, notice the parallelism and the change in number –

Ask:
(b) +Your father *and he (sg) –is to declare to you.
(b) +Your elders *and they (pl) -will say to you.

Just as when reading Shakespeare, one can see that there is attentive thought to every word and all words in each clause. Taken together, the four clauses read –

(a) Remember (sg) *days -antiquity.
(a) Mentally scan (pl) *years – generation and generation.
Ask:
(b) +Your father *and he (sg) –is to declare to you.
(b) +Your elders *and they (pl) -will say to you.

Great attentive care is certainly the case with the next words…

⁸ When the Most High divided their inheritance to the nations,

The NKJV gives a good sense of what the meaning is. A literal rendering says: b’hankhel elyon goyim – “In bequeathing Most High nations.” In other words, the nations of the world were purposefully divided by Elyon, the Most High. He is above all nations, and He is the Decider of their place and destiny.

What has taken place is not arbitrary. As such, there is a deterministic force that has caused the nations to be who they are and where they are. This is to be understood from both testaments of the Bible, both implicitly and explicitly –

“But the Lord came down to see the city and the tower which the sons of men had built. ⁶ And the Lord said, “Indeed the people are one and they all have one language, and this is what they begin to do; now nothing that they propose to do will be withheld from them. ⁷ Come, let Us go down and there confuse their language, that they may not understand one another’s speech.” ⁸ So the Lord scattered them abroad from there over the face of all the earth, and they ceased building the city. ⁹ Therefore its name is called Babel, because there the Lord confused the language of all the earth; and from there the Lord scattered them abroad over the face of all the earth.” Genesis 11:5-9

It is implied by the dividing of the languages that the people will then be gathered according to those languages. This is clearly stated in the Table of Nations found in Genesis 10 and is based upon the division of these languages found in Genesis 11. This is found in the last words of Genesis 10 –

“These were the families of the sons of Noah, according to their generations, in their nations; and from these the nations were divided on the earth after the flood.” Genesis 10:32

The hand of the Lord, directing the people in this way, is clearly evidenced. Likewise in Acts 17, Paul builds upon this thought, stating it to the people of Athens in a manner which they could understand. In his speech, he cites the words of two Greek philosophers – Aratus and Cleanthes – in order to show them that this knowledge still existed in their collective mind –

“And He has made from one blood every nation of men to dwell on all the face of the earth, and has determined their preappointed times and the boundaries of their dwellings, ²⁷ so that they should seek the Lord, in the hope that they might grope for Him and find Him, though He is not far from each one of us; ²⁸ for in Him we live and move and have our being, as also some of your own poets have said, ‘For we are also His offspring.’” Acts 17:26-28

^8 (con’t) When He separated the sons of Adam,

b’haprido bene adam – “In His separating sons of man.” There are two opposing opinions regarding the correct interpretation of the word adam: should it be rendered as a descriptor of man or as a reference to the first man, Adam. The word means both, but the parallelism calls for the former, man.

Adam begat Seth and so on until Noah. During his time, the world was destroyed by flood. From there, the sons of Noah were then divided among their descendants, as is recorded in the table of nations, by name, as it repeatedly says, e.g., “according to their languages, in their lands and in their nations” (Genesis 10:20).

This is understood even many generations later as is stated repeatedly in the psalms concerning the sons of Ham –

“Israel also came into Egypt,
And Jacob dwelt in the land of Ham.” Psalm 105:23

Likewise, the establishment and continuance of the nations and their locations, even into the distant future, is spoken of as a surety in the prophets many hundreds of years later –

“I will turn you around, put hooks into your jaws, and lead you out, with all your army, horses, and horsemen, all splendidly clothed, a great company with bucklers and shields, all of them handling swords. ⁵ Persia, Ethiopia, and Libya are with them, all of them with shield and helmet; ⁶ Gomer and all its troops; the house of Togarmah from the far north and all its troops—many people are with you.” Ezekiel 36:4-6

So deterministic are these words of Moses that they even apply to the last chapters of the last book of Scripture –

“Now when the thousand years have expired, Satan will be released from his prison ⁸ and will go out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together to battle, whose number is as the sand of the sea. ⁹ They went up on the breadth of the earth and surrounded the camp of the saints and the beloved city.” Revelation 20:7-9

Even on the last page of the Bible, the nations are identified as individual entities –

“And he showed me a pure river of water of life, clear as crystal, proceeding from the throne of God and of the Lamb. ² In the middle of its street, and on either side of the river, was the tree of life, which bore twelve fruits, each tree yielding its fruit every month. The leaves of the tree were for the healing of the nations.” Revelation 22:1, 2

The sons of man have been separated, and they will retain distinct natures even when all things have been restored to the perfection originally intended for humanity. Again, notice the structure of the clauses –

(a) In +bequeathing Most High *nations (pl)
(b) In His -separating *sons (pl) of man

It is in doing these things that the Lord has determined the groups of people, but in order for them to be groups, they need to be grouped. That is seen in the next words…

^8 (con’t) He set the boundaries of the peoples

yatsev gevuloth ammim – “He establishes boundaries peoples.” The verb is another jussive. It is as if the Lord commands the establishment of the boundaries. He has determined how they will be placed, if they will be uprooted, and where they will go. Jeremiah confirms that this is solely at the direction of the Lord –

“Then the word of the Lord came to me, saying: ⁶ ‘O house of Israel, can I not do with you as this potter?’ says the Lord. ‘Look, as the clay is in the potter’s hand, so are you in My hand, O house of Israel! ⁷ The instant I speak concerning a nation and concerning a kingdom, to pluck up, to pull down, and to destroy it, ⁸ if that nation against whom I have spoken turns from its evil, I will relent of the disaster that I thought to bring upon it. ⁹ And the instant I speak concerning a nation and concerning a kingdom, to build and to plant it, ¹⁰ if it does evil in My sight so that it does not obey My voice, then I will relent concerning the good with which I said I would benefit it.” Jeremiah 18:5-10

However, despite nations being destroyed before Him, it is the Most High who defined their borders in a very purposeful manner, which is…

^8 (con’t) According to the number of the children of Israel.

l’mispar bene Yisrael – “To number sons Israel.” This is one of the most debated and argued over clauses of the entire song, and it is a verse that is used, and manipulated, in order to justify rather poor theology. Two variant readings of it are:

“angels (meaning ‘messengers’) of God” (LXX (Greek), DSS
“sons of God” (Symmachus, Latin)

Which translation is correct is hard to know. People will pick the translation that fits their presupposition concerning their view on other passages in Scripture which they want to support. However, the LXX, the Symmachus, and the Latin are all translated from Hebrew manuscripts.

As this is so, the word “God” is probably likely. From there, the compilers of the Masoretic Text (which is used as the source for the NKJV and many other versions) probably then decided that this was referring to Israel who are the “sons” or “messengers” of God.

It would seem likely that “sons of God” would be interpreted as “angels” (meaning messengers) by some, rather than the opposite, which is a common misunderstanding of the use of the term “sons of God” found in Genesis 6:2 and Job 1:6 & 2:1.

As such, if I were to hypothesize, the true original would be l’mispar bene elohim, or “To number sons of God,” meaning true believers in the Lord God. As I said, the Masoretes then decided that this must be referring to them and changed “God” to “Israel” to define them as the subject.

By doing this, it would argue against the Christian belief that it included them because they are “sons of God” through faith in Christ. This is not an unimportant exercise in analysis, but it is a key point upon which a lot of other theology hangs.

The Masoretic text has been purposefully corrupted in other areas to hide passages that clearly reveal the coming of Christ Jesus. If my proposition is correct (and why would I be rong?), the words are actually stating that the nations are aligned as a tally of true believers in the Lord, something that would correspond to what is said in verse 21, and which Paul uses in Romans 10 when referring to the Gentile believers –

“They have provoked Me to jealousy by what is not God;
They have moved Me to anger by their foolish idols.
But I will provoke them to jealousy by those who are not a nation;
I will move them to anger by a foolish nation.”

This would also then correspond to the truth that there were Gentile believers in the Lord prior to the establishment of Israel as is clearly recorded in Genesis and in Job 1 & 2. The structure would then look like this –

(a) He +establishes boundaries peoples
(b) To -number sons of God

With this in mind, we can then see the parallelism of the verse more clearly –

(a) In +bequeathing Most High *nations (pl)
(b) In His -separating ^sons of man (sg)
(a) He +establishes boundaries *peoples (pl)
(b) To -number ^sons of God

Obviously, I am coming at this with my own presuppositions as well, but they are based on a rational and consistent analysis of the greater concepts that are found elsewhere in Scripture, not on a sensationalistic approach, or one that denies that Messiah has come and has fulfilled what is prefigured in the interpretation of this otherwise really difficult verse. With that noted, Moses next says…

⁹ For the Lord’s portion is His people;

ki kheleq Yehovah amo – “For portion Yehovah His people.” The words are all in the singular. The immediate context is obviously Israel. But, being in the singular, it must include those who came before Israel, such as Enoch, Noah, Abraham, and so on. Also, it must include Job and the other “sons of God” who are noted in Genesis 6 and Job 1 & 2.

As this is so, then it – by default – must ultimately be inclusive of any who belongs to the Lord. However, the next clause seems to deny this…

^9 (con’t) Jacob is the place of His inheritance.

Yaaqov khevel nakhalato – “Jacob line His inheritance.” The word khevel, signifies a cord, territory, band, line, and so on. It comes from khaval meaning to bind or to pledge. Ultimately, it comes from a root signifying to wind tightly, as a rope.

A cord, or a line, is used to measure something, thus establishing a set number, portion, allotment, and so on. As such, the inheritance of the Lord is found measured in Jacob. It is speaking of the man, not the location where he will settle. That makes it seem that Jacob, who is Israel (meaning his descendants), is the sum total of the inheritance of the Lord.

But there is no reason to assume that based on two things. First, Jesus descends from Jacob, and in Him is found the joining of Gentiles into what is given to Israel –

“Therefore remember that you, once Gentiles in the flesh—who are called Uncircumcision by what is called the Circumcision made in the flesh by hands— ¹² that at that time you were without Christ, being aliens from the commonwealth of Israel and strangers from the covenants of promise, having no hope and without God in the world. ¹³ But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.” Ephesians 2:11-13

There is, therefore, no reason to assume that what Moses says now excludes any outside of Jacob in the absolute sense. Rather, the line of Jacob encompasses those who come to Christ by faith. This can be seen in how the verses are set in parallel –

For:
(a) +Portion Yehovah ^His people
(b) -Jacob line ^His inheritance

Jacob defines the parameter of who the Lord’s people are because Messiah comes through Jacob. And so, secondly, this must be so because Abraham, for example, is clearly one of the Lord’s people, and yet Jacob descends from him.

There is an immediate context, and there is a greater context that must be inferred. With that in mind, the call of Jacob is next referred to by Moses…

There is no other God; I know not one
Search in the highest heavens and there will be only Me
Seek throughout the earth until your days are done
And no other god shall you see

I alone am the Lord your God
And I alone led you in those early days
Out of a howling, a wasteland you did trod
Therefore, you shall commit yourself to Me always

Trust in Me, and I will give you rest
I will lead you on soft paths, lush and green
In your soul, you shall be forever blessed
Because you have no other gods; to you only I am seen

II. The Establishment and Exalting of Israel (verses 10-14)

¹⁰ “He found him in a desert land

The verbs here and in the verses to come are imperfect, producing a state of vividness: yimtsaehu b’erets midbar – “He finds him in a land – a wilderness.” It is as if a movie is playing while Moses describes what is occurring as it happens. Hosea was probably thinking of these words when he wrote –

“I found Israel
Like grapes in the wilderness;
I saw your fathers
As the firstfruits on the fig tree in its first season.” Hosea 9:10

Now, Moses proceeds…

^{10 (con’t)} And in the wasteland, a howling wilderness;

u-b’tohu yelel yeshimon – “And in chaos – a howling, wasteland.” The word tohu has only been seen once so far, in Genesis 1:2, where it described the formless earth. There is also a new word, found only here in the Bible, yelel. It is a noun, not a verb, signifying “a howling.”

Everything about what is said gives the sense of aimlessness, confusion, and a lack of order or purpose. But then…

^{10 (con’t)} He encircled him, He instructed him,

yesovevenhu yevonehu – “He encompasses him; He educates him.” The first verb is savav. It can mean to turn about, go around, or encircle. As such, it could be the Lord is leading him around, or that He is personally encompassing him. “Encompassing” would form proper parallelism. The words speak of the event with a sense of stability and purpose. The chaos is ending.

The second verb is bin, to discern. As such, it is more than instruction, which may or may not take hold. Rather, it is instruction that leads to discernment. Thus, “He educates him” is the intent. There is no longer a chaotic state, a howling, but a reasoned understanding. And more…

^{10 (con’t)} He kept him as the apple of His eye.

yitserenhu k’iyshon eno – “He guards him as little man His eye.” It is a marvelously poetic way of describing the pupil. The word ishon is a diminutive form of ish, or man. Thus, it is the “little man”. Being in the Lord’s eye, it signifies His pupil.

The sense is that as one will guard his pupil from any harm, so the Lord guarded Israel with the same intensity. The four clauses form two parallel ideas.

There is what is lost and what is unknown being replaced with safety and education. And there is insecurity and a lack of definition which is replaced with security and intent. Taken together, the four clauses appear thus –

(a) He finds him *in a land – ^a wilderness
(a) And *in chaos – ^a howling, wasteland
(b) +He encompasses him; He educates him
(b) +He guards him as little man His eye

Moses next continues with the calling…

¹¹ As an eagle stirs up its nest,

It is masculine and describes the father: k’nesher yair qino – “As eagle wakes up his nest.” The Lord is prompting Israel to get up and take flight, abandoning Egypt. He has taught them and protected them in the land where they dwelt, He has guarded them and kept them while destroying their enemies. Now it is time to fly from that nest…

^{11 (con’t)} Hovers over its young

al gozala yerakheph – “Over His young He flutters.” The word gozal, or young bird, was seen in Genesis 15:9, in the first Song of Moses. It is now seen for the second and last time. The word rakhaph has only been seen in Genesis 1:2 where the Spirit of God moved over the surface of the waters.

The Spirit of God brooded over the waters, preparing the creation according to His wisdom. Here, the Lord broods over His young, preparing His people according to His wisdom. Moses is surely tying the preparation of the world for man to His preparation of Israel for being His people. When they are ready, He is..

^{11 (con’t)} Spreading out its wings, taking them up,

The object is singular, not plural. One young is taken: yiprosh kenapha yiqakhehu – “Spreads His wings; He takes him.” It is Israel who is taken up and brought forth from the nest. The imagery is marvelous as the Father cares for His young…

^{11 (con’t)} Carrying them on its wings,

Again, it is singular: yisaehu al evrato – “He lifts him up on His pinions.” It is a new and different word than “wings” of the previous clause, evrah. It signifies the pinions of the bird that the young can cling to. The young need do nothing but enjoy the ride. The idea is similar to that expressed in Exodus 19 –

“And Moses went up to God, and the Lord called to him from the mountain, saying, ‘Thus you shall say to the house of Jacob, and tell the children of Israel: ⁴ “You have seen what I did to the Egyptians, and how I bore you on eagles’ wings and brought you to Myself.”’” Exodus 19:3, 4

Notice the new structure for this verse which forms an aa/bb set of parallels –

a) +As eagle -wakes up his nest
a) +Over His young -He flutters
b) *Spreads His wings; ^He takes him
b) ^He lifts him up *on His pinions

Moses pulls out every tool he has available from his store of poetical devices in order to delight the senses of his audience. Next…

¹² So the Lord alone led him,

Yehovah bedad yankhenu – “Yehovah alone He leads him.” The imperfect verbs continue, providing a vivid sense of action to the mind. The words now speak of the actual Exodus while the pillar of fire and cloud went before Israel as they departed –

“So they took their journey from Succoth and camped in Etham at the edge of the wilderness. ²¹ And the Lord went before them by day in a pillar of cloud to lead the way, and by night in a pillar of fire to give them light, so as to go by day and night. ²² He did not take away the pillar of cloud by day or the pillar of fire by night from before the people.” Exodus 13:20-22

In this state of being led by Yehovah, Moses further says…

^{12 (con’t)}And there was no foreign god with him.

v imo el nekar – “And no with Him god foreign.” The “Him” refers to the Lord, not Israel. No other god aided Him as He led His people out. As such, Albert Barnes wisely states –

“The Lord alone delivered Israel; Israel therefore ought to have served none other but Him.”

Moses, still pulling out literary delights, provides a contrasting parallel in this verse –

(a) Yehovah alone He leads him
(b) And no with Him god foreign

With the calling complete, Moses moves to the future of where they are now, speaking of the establishment of Israel in the land…

¹³ “He made him ride in the heights of the earth,

yarkibehu al bamote arets – “He makes him ride upon high places earth.” The idea is that of the Lord causing Israel to subjugate the land, allowing them to take possession of it. The expression is explained in Amos and Micah where the same words are used –

“For behold,
He who forms mountains,
And creates the wind,
Who declares to man what his thought is,
And makes the morning darkness,
Who treads the high places of the earth—
The Lord God of hosts is His name.” Amos 4:13

“For behold, the Lord is coming out of His place;
He will come down
And tread on the high places of the earth.” Micah 1:3

Ultimately, this then looks to be the Lord Himself subduing the earth. But immediately, it speaks of Israel doing so. In the subjugation of the land, Israel can then occupy and enjoy its plunder…

^{13 (con’t)} That he might eat the produce of the fields;

vayokal tenuvoth saday – “And he eats produce fields.” It is a new word, tenuvah, signifying fruit or produce. It is ultimately derived from a word signifying “to germinate.” Hence, that which produces from the seed is what is being referred to.

^{13 (con’t)} He made him draw honey from the rock,

v’yeniqehu debash mi’sela – “And he makes to suck honey from crag.” Israel is a rocky, stony, craggy place. The word sela signifies a craggy rock. In such places, bees will form their hives. Thus, it signifies sweetness, even from a place that would otherwise seem inhospitable.

Despite this as a literal occurrence, debash, or honey, is equated to the word of God in Scripture –

“And He said to me, ‘Son of man, feed your belly, and fill your stomach with this scroll that I give you.’ So I ate, and it was in my mouth like honey in sweetness.” Ezekiel 3:3

The word sela, or craggy place, is metaphorically used to refer to the Lord at times –

“The Lord is my rock and my fortress and my deliverer;
My God, my strength, in whom I will trust;” Psalm 18:2

As such one can infer that this metaphorically can speak of Israel drawing out the word of God from the Lord when in the land given to them. A very suitable analogy.

^{13 (con’t)}And oil from the flinty rock;

v’shemen m’khalmish tsur – “And oil from flinty rock.” This is certainly referring to the growth of the olive trees, even out of hard, flinty rock.

Their roots entwine with the rocks, providing them with a stable, enduring foundation. Also, the moisture that results from the changes in temperature causes condensation which is used to feed the tree. Thus, oil is produced from the flinty rock.

However, there is another metaphor being conveyed. Oil in Scripture speaks of anointing, and thus, the presence of the Spirit. And the tsur, or flinty rock is equated to the Lord, even five times in this chapter –

“He is the Rock, His work is perfect;
For all His ways are justice,
A God of truth and without injustice;
Righteous and upright is He.” Deuteronomy 32:4

As such, it is a metaphor for the coming forth of the anointing of the Spirit from the Lord, something that would occur in and among Israel. In this verse, we have a new structure where the first clause leads to the resulting second thought, and then to the subordinate clauses –

He makes him ride upon high places earth
And he may eat produce fields
And he makes to suck
-Honey from crag
-And oil from flinty rock

The words of the next verse continue to reveal the delights to be obtained from having entered and subjugated this beautiful land that is provided by the Lord…

¹⁴ Curds from the cattle, and milk of the flock,

khemat baqar v’khalav tson – “Curd cattle and milk flock.” The curd signifies milk that is in a partially solid or solid state, such as in thick cream or even butter. It, along with honey, is expressly stated to be what Messiah will be nourished on –

“Therefore the Lord Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel. ¹⁵ Curds and honey He shall eat, that He may know to refuse the evil and choose the good.” Isaiah 7:14, 15

The curd is then complemented with the fresh milk of sheep. In Scripture, milk is equated to the word as well –

“Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking, ² as newborn babes, desire the pure milk of the word, that you may grow thereby, ³ if indeed you have tasted that the Lord is gracious.” 1 Peter 2:1, 2

Moses also notes…

^{14 (con’t)} With fat of lambs;

im khelev karim – “With fat lambs.” Fat is a metaphor for abundance and health of life. The word to describe the lambs is one that signifies them being full-grown and plump. The picture is one of complete abundance and prosperity. Along with that…

^{14 (con’t)} And rams of the breed of Bashan, and goats,

v’elim bene bashan v’athudim – “And rams sons of Bashan and goats.” The type of rams, elim, signify strength. Bashan is an area especially noted for its livestock. As such, it indicates the finest of animals in the best of condition.

The athudim, or rams, signify those that are full grown. The word comes from athad, signifying “to be ready.” Thus, they are perfectly suited for the finest of meals.  And there is yet more…

^{14 (con’t)} With the choicest wheat;

im khelev kilyot khitah – “With fat kidneys wheat.” The fat around the kidneys is the purest of fat. It is the fat that was removed from the animal and burnt upon the altar in the sacrifices of Israel. The kidney is that which signifies the mind and reasoning in the Bible.

These are then used as descriptors of the wheat, it being the very finest of all wheat, being large and with the germ that is exceedingly healthy and ready to burst forth. With this abundance noted, Moses provides one more note in this verse to close us out today. It is stated in the form of an address…

*^14 (fin) And you drank wine, the blood of the grapes.

v’dam enav tishteh khamer – “And blood grape you drink wine.” In this is a word found only this once in Scripture, khemer, or wine. It comes from a word signifying to ferment. As such, this is a poetic way of saying that the wine is fermented and pure. Like blood, it is unmixed.

The structure must be considered with the previous verse. Although I’m not a poetic specialist, I would think this is how the two verses are presented by Moses. If someone has a better way to present them, mail it to me with a $10 evaluation charge.

He makes him ride upon high places earth
And he may eat produce fields
*And he makes to suck
-Honey from crag
-And oil from flinty rock
*Curd cattle and milk flock
-With fat lambs
-And rams sons of Bashan and goats.
*With fat kidneys wheat
* And blood grape you drink wine

In these verses, there are both shadows and hints of the Messiah, as well as that which He provides to His people. There is food for the young, there is food for the mature. There is drink for the young, and there is drink for the mature.

There is that which strengthens the weak to grow, and there is nourishment for the mature to be sustained. It is a beautiful reflection of what is found in Christ and in His word.

This is what Israel was provided for their physical lives, both for continuance and enjoyment. And it anticipates that which is for believers in God’s Christ for our growth, nourishment, and enjoyment as well.

We will see how Israel will fare with these blessings in the verses ahead, and we should contemplate how we will fare as we receive, or ignore, our spiritual blessings.

The Song of Moses speaks of realities concerning the future of Israel in a poetic fashion, but it also speaks of things that we can both reflect on and receive in our life before God.

But just as important as this, the song conveys to us ideas and concepts that will help strengthen our understanding of the rest of Scripture in various ways. It will illuminate the errors and follies of Israel and yet it will also illuminate the unceasing faithfulness of the Lord towards them, despite that.

Let us thank God that He will treat us in the same faithful manner when we are called by Him. The Lord will give us abundance and blessing as we live for Him, and He will chasten us as we fail to do so. But the Lord has never cast off Israel, and He will faithfully keep us to the end as well.

This is the greatness of God towards His redeemed. Let us keep this in mind and hold fast to that. But let us also not test Him as Israel was prone to do. In this, we will remain in the sweet spot of being always on His favorable side.

Closing Verse: “Show Your marvelous lovingkindness by Your right hand,
O You who save those who trust in You
From those who rise up against them.
⁸ Keep me as the apple of Your eye;
Hide me under the shadow of Your wings.” Psalm 17:7, 8

Next Week: Deuteronomy 32:15-22 More of this amazing body of poetry… (The Song of Moses, Part III) (95^th Deuteronomy Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. But He also has expectations of you as He prepares you for entrance into His Land of Promise. So, follow Him and trust Him and He will do marvelous things for you and through you.

The Song of Moses, Part II

“Remember the days of old
Consider the years of many generations
Ask your father, and he will show you
Your elders, and they will tell you; so take your learning stations

When the Most High divided their inheritance to the nations
When He separated the sons of Adam, as the word does tell
He set the boundaries of the peoples
According to the number of the children of Israel

For the LORD’s portion is His people, this is His stance
Jacob is the place of His inheritance

“He found him in a desert land
And in the wasteland, a howling wilderness: barren and dry
He encircled him, He instructed him
He kept him as the apple of His eye

As an eagle stirs up its nest
Hovers over its young, so it does these things
Spreading out its wings, taking them up
Carrying them on its wings

So the LORD alone led him, not by merely a whim
And there was no foreign god with him

“He made him ride in the heights of the earth
That he might eat the produce of the fields
He made him draw honey from the rock
And oil from the flinty rock, so it yields

Curds from the cattle, and milk of the flock
With fat of lambs they did eat
And rams of the breed of Bashan, and goats
With the choicest wheat

And you drank wine
With the blood of the grapes you did dine

Lord God, turn our hearts to be obedient to Your word
Give us wisdom to be ever faithful to You
May we carefully heed each thing we have heard
Yes, Lord God may our hearts be faithful and true

And we shall be content and satisfied in You alone
We will follow You as we sing our songs of praise
Hallelujah to You; to us Your path You have shown
Hallelujah we shall sing to You for all of our days

Hallelujah and Amen…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

⁷ “Remember the days of old,
Consider the years of many generations.
Ask your father, and he will show you;
Your elders, and they will tell you:
⁸ When the Most High divided their inheritance to the nations,
When He separated the sons of Adam,
He set the boundaries of the peoples
According to the number of the children of Israel.
⁹ For the Lord’s portion is His people;
Jacob is the place of His inheritance.

¹⁰ “He found him in a desert land
And in the wasteland, a howling wilderness;
He encircled him, He instructed him,
He kept him as the apple of His eye.
¹¹ As an eagle stirs up its nest,
Hovers over its young,
Spreading out its wings, taking them up,
Carrying them on its wings,
¹² So the Lord alone led him,
And there was no foreign god with him.

¹³ “He made him ride in the heights of the earth,
That he might eat the produce of the fields;
He made him draw honey from the rock,
And oil from the flinty rock;
¹⁴ Curds from the cattle, and milk of the flock,
With fat of lambs;
And rams of the breed of Bashan, and goats,
With the choicest wheat;
And you drank wine, the blood of the grapes.