Torah (written)

Artwork by Doug Kallerson

Deuteronomy 33:12-17
Moses Blesses Israel, Part II

This may seem like a curiosity to you but right now there is an American oil company in Israel, that is drilling for oil in the area referred to in Moses’ words today, and the owner is basing his reasoning on verses from Genesis 49 and Deuteronomy 33, both from the blessings spoken over Joseph –

“By the God of your father who will help you,
And by the Almighty who will bless you
With blessings of heaven above,
Blessings of the deep that lies beneath,
Blessings of the breasts and of the womb.
²⁶ The blessings of your father
Have excelled the blessings of my ancestors,
Up to the utmost bound of the everlasting hills.
They shall be on the head of Joseph,
And on the crown of the head of him who was separate from his brothers.” Genesis 49:25, 26

&

“And of Joseph he said:
“Blessed of the Lord is his land,
With the precious things of heaven, with the dew,
And the deep lying beneath,
¹⁴ With the precious fruits of the sun,
With the precious produce of the months,
¹⁵ With the best things of the ancient mountains,
With the precious things of the everlasting hills,
¹⁶ With the precious things of the earth and its fullness,
And the favor of Him who dwelt in the bush.
Let the blessing come ‘on the head of Joseph,” Deuteronomy 33:13-16

Whether you agree with his reasoning or not, the land spoken of by both Jacob and Moses is still there, it is identifiable through historical records, and the company – Zion Oil and Gas – is there drilling wells.

Text Verse: “I am your fellow servant, and of your brethren who have the testimony of Jesus. Worship God! For the testimony of Jesus is the spirit of prophecy.” Revelation 19:10

Whether you agree with his insights into the prophecies of Jacob and Moses, one thing is for sure: their words, and all the other prophetic oracles of God that are found in the Bible are true and they ultimately lead us to Jesus or at least an understanding of what He has done, is doing, or will do.

We will see more of that in our verses today. As far as Zion Oil and Gas, they put out occasional updates on the status of things. At the time I typed this sermon, their most recent update was as of February 16 –

Dear Zion Supporters and Shareholders,
2022 has kicked off to a fast and exciting start for Zion and its operations team as we prepare to continue developing and testing the MJ-02 well.
We are pleased to announce that all necessary services for completing the well, along with enhancement and reservoir testing, have been secured.
Zion has partnered with some of the leading Petro physicists and stimulation experts in the United States to plan the next phase of the operation.
As Zion continues to navigate manufacturing and logistical delays, the plan is to resume operations in quarter one.
These operations will start with necessary re-certifications and inspection of the rig while also upgrading critical systems that will benefit this operation and allow for enhanced drilling operations in the future.
Upon completing the inspections, upgrades, and rigging up, the crew will complete the final casing and tubular run before moving on to the enhancement and reservoir testing phase.
We continually give thanks to God and our loyal shareholders and supporters who make all this possible.
We will continue to provide material updates when we have relevant information to share with the public.

Sincerely,

Rob Dunn
CEO

The company is registered with the SEC, it has stocks for purchase, and who knows if they will ever hit the big time. If they do, the stock will probably be worth a lot, but it may not last long. If large amounts of oil show up in Israel, the nations will suddenly find a reason to go in and take things over.

That is always a possibility based on other very clear passages of Scripture. Amazing things such as this possible prophecy of oil in the land of Joseph are based on verses found in God’s 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 Blessing to Benjamin (verse 12)

In the previous sermon, Judah – the fourth son of Jacob and Leah – was blessed before Levi, the third son. Simeon was left out of a blessing, probably because he was eventually dispersed in, and assimilated into, Judah.

Now, the two sons of Jacob and his beloved Rachel will be blessed, and they are again out of birth order. Moses first blesses Benjamin and only then will he bless Joseph.

Because Benjamin is blessed before Joseph, critical scholars try to say that this order, and thus the blessing, actually dates to the time of the kings where Benjamin was the tribe of the first king of Israel, Saul. But there is no reason to assume this at all. Judah was already blessed before Levi, and Simeon has been left out of a blessing.

There is more reason to believe that God’s foreknowledge of future events superintends over the blessings given by Moses than that the blessings are some sort of later fabrication.

As for an immediate reason why the blessings are noted as Judah / Levi / Benjamin, it cannot go without notice that the future temple of the Lord will be in Jerusalem.

This then forms a sort of geographical prophecy where Judah is to the south, the temple is in Jerusalem that is on Judah’s northern border, and then Benjamin is on the north of that.

As the temple is identified with those who ministered in it, meaning the priests and the Levites, we can see the pattern found in Moses’ order of blessing from south to north – Judah / Levi / Benjamin.

Later, Judges 1:8 says, “Now the children of Judah fought against Jerusalem and took it; they struck it with the edge of the sword and set the city on fire.” And yet, in the same chapter, it says, “But the children of Benjamin did not drive out the Jebusites who inhabited Jerusalem; so the Jebusites dwell with the children of Benjamin in Jerusalem to this day” (Judges 1:21).

Throughout the time of the kings, Jerusalem is said to be in Judah, and yet, again and again, people both from Judah and Benjamin are noted as being in Jerusalem. Further, the geographical overlapping of the two is also noted, even after the exile, such as in Ezra 1 –

“Then the heads of the fathers’ houses of Judah and Benjamin, and the priests and the Levites, with all whose spirits God had moved, arose to go up and build the house of the Lord which is in Jerusalem.” Ezra 1:5

But more, I would argue that the entire set of blessings upon the tribes – from Reuben to Asher – form an interesting pattern, a sort of circle around the temple in Jerusalem, in the order in which they are pronounced.

So far, Reuben is east of Jerusalem and outside of Canaan proper. Then it went south to Judah, which is inclusive of Simeon. This would explain why Simeon had no blessing. If the blessings are based upon situation in relation to the temple, and because Simeon is within the boundaries of Judah, then there was no need to give a separate blessing to them.

After Judah, it then went to Levi, emblematic of the temple, then it will next go to Benjamin, the land bordering the north of where the temple is. As such, the next blessing, the blessing of Benjamin, begins with…

¹² Of Benjamin he said:

l’binyamin amar – “To Benjamin he said.” Benjamin is the younger of the two sons of Rachel and the twelfth son born to Jacob. Upon him, Moses pronounces that he is…

^{12  (con’t)} “The beloved of the Lord shall dwell in safety by Him,

yedid Yehovah yishkon lavetakh alav – “Beloved Yehovah shall dwell to security upon Him.” The blessing of Benjamin speaks of his geographical situation. The words are difficult and highly debated, but it appears that this is, in fact, referring to Benjamin’s future placement in relation to the House of God. He thus dwells “upon” the Lord.

Lange says it cannot be speaking of this because the words Moses pronounces speak of the state (how) he lives rather than the location (where) he lives. But both can be true at the same time. The where, meaning in relation to the temple, leads to the how, meaning its safety and continuance.

The layout of the tribes provided a sort of buffer around where the temple is located, both in physical geography and in spiritual affiliation.

In his words now, Moses introduces the word yadid. It is an adjective that will be seen nine times, always in poetry. It is from the same root as dod, the noun meaning “beloved.” Benjamin is the beloved of Yehovah.

Benjamin means, “Son of the Right Hand.” As such, there is a definite hint of Jesus who is the Son at the right hand of the Father and who is the Beloved of the Lord. It is He who rests securely upon Him. Next, Moses says of him…

^{12  (con’t)} Who shelters him all the day long;

khopheph alav kal ha’yom – “Covering him all the day.” This is a most rare word, found only here, khaphaph. It is related to yakheph, or barefoot. The foot is uncovered. Here, however, the word is speaking of being covered.

The word itself is closely connected to the word khuppah, which is a canopy for protection and a bridal chamber. Benjamin would be covered at all times in his dwelling. The sentiment of these words appears to be reflected extending into the future of Jerusalem where the word khuppah, or covering is explicitly used when referring to it –

“In that day the Branch of the Lord shall be beautiful and glorious;
And the fruit of the earth shall be excellent and appealing
For those of Israel who have escaped.
³ And it shall come to pass that he who is left in Zion and remains in Jerusalem will be called holy—everyone who is recorded among the living in Jerusalem. ⁴ When the Lord has washed away the filth of the daughters of Zion, and purged the blood of Jerusalem from her midst, by the spirit of judgment and by the spirit of burning, ⁵ then the Lord will create above every dwelling place of Mount Zion, and above her assemblies, a cloud and smoke by day and the shining of a flaming fire by night. For over all the glory there will be a covering [khuppah]. ⁶ And there will be a tabernacle for shade in the daytime from the heat, for a place of refuge, and for a shelter from storm and rain.” Isaiah 4:2-6

With this understood, Moses speaks on…

^{12  (con’t)} And he shall dwell between His shoulders.”

u-ben kethepha shaken – “And between His shoulders dwells.” Between the shoulders would signify to ride upon the back, and thus to be carried along. Metaphorically, the shoulders are referring to mountain slopes.

As this is speaking of Benjamin, this is taken by many scholars to refer to the two mountain peaks, Zion belonging to Judah, and Moriah in the land of Benjamin. However, that seems to be coopting that which is intended for Judah.

As such, I would think it just as likely, or more so, to be referring to Mount Moriah on the south and Bethel on the north. Mount Moriah is where the temple, the house of God, was erected –

“Now Solomon began to build the house of the Lord at Jerusalem on Mount Moriah, where the Lord had appeared to his father David, at the place that David had prepared on the threshing floor of Ornan the Jebusite. ² And he began to build on the second day of the second month in the fourth year of his reign.” 2 Chronicles 3:1, 2

Bethel, on the north, means “House of God.” Thus, the “shoulders” of Benjamin would then be referring to these two locations which include, or which are called, the “House of God.” When looked at on a map, the two locations literally look like the two shoulders of the land. Thus, the blessing is that of a realtor’s dream: location, location, location –

To Benjamin he said.
Beloved Yehovah shall dwell to security upon Him.
Covering him all the day.
And between His shoulder dwells.

The entire prophecy of Benjamin looks to the future concerning Jesus, the Son at God’s right hand, the beloved of the Lord who rests safely upon the Lord, covered by Him, and dwelling in the House of God. Next, Moses turns to Benjamin’s older brother…

I will bless you with a blessing
And you shall be blessed as My words convey
There will be no doubt; there will be no guessing
Things will come to pass just as I say

The future is known because I am already there
If you could understand this, things would go well
I tell in advance because I care
If My words you dismiss, you will pave a path to hell

But if you listen to My words, including this blessing
You will find the way to heaven is opened to you
There will be no doubt and there will be no guessing
Listen to My words which are faithful and true

II. The Blessing to Joseph (verses 13-17)

If you set the blessing of Jacob upon Joseph side by side with the one now from Moses, you will see how closely they parallel one another. I won’t highlight that for you, but if you have the time and motivation, it would be a short and fun project for you to do. With that, we now turn to Moses’ words to this son of Israel…

¹³ And of Joseph he said:

u-l’yoseph amar – “And to Joseph he said.” Joseph is the older of the two sons of Rachel and the eleventh son born to Jacob. Joseph is actually divided into the tribes of his sons Ephraim and Manasseh.

Ephraim is next north of Benjamin, and Manasseh is both north and then northeast of Ephraim, being divided into two sections that rest on both sides of the Jordan. Thus, the pattern of the order of the tribes surrounding Jerusalem in a somewhat discernible fashion continues with this tribe divided into two tribes. For now, upon Joseph, Moses pronounces that…

^{13 (con’t)} “Blessed of the Lord is his land,

meboreket Yehovah artso – “Blessed Yehovah his land.” The blessing of Joseph pertains predominantly to the land. It is a land that would abound in productivity, and this has been noted as true concerning the areas where Ephraim and Manasseh, the two sons of Joseph who were adopted by Jacob, settled. The land is promised to be blessed…

^{13 (con’t)} With the precious things of heaven, with the dew,

mi’meged shemayim mital – “From preciousness heavens, from dew.” Another new word, meged, is used. It is a noun that will be seen five times in the blessing upon Joseph, and then only three more times, all in the Song of Solomon.

The meaning of it is obscure, but James Strong places it as coming from a root probably meaning “eminent.” As such it is a distinguished thing or something valuable. That which is precious from heaven would be the rains, favorable climate, and so on.

The next word, mital, means “from dew.” However, some manuscripts have one letter changed, making it to say meal, or “from above.” Thus, some translations say this instead.

Either way, the thought is similar, but I would go with “from the dew.” As such, it would then be a separate category. One can see this when is the two are placed side by side –

Blessed Yehovah his land.
From preciousness heavens, from dew. (separate category)
Blessed Yehovah his land.
From preciousness heavens, from above. (second explains first)

Dew comes less from heaven than from the interaction between the immediate ground and the surrounding air as moisture condenses. When taken with the next clause, it being a separate category would then follow through more logically…

^{13 (con’t)} And the deep lying beneath,

u’mi’tehom rovetseth takhath – “And from deep crouching underneath.” The tehom is a void or an abyss. As such, it is where water flows up from underground. Here Moses poetically portrays it as a recumbent animal that crouches below. Combining this with the previous clauses, one can see why I feel “from dew” is the correct meaning –

Blessed Yehovah his land.
From preciousness heavens (water from above), from dew (water from ground level).
And from deep crouching underneath (water from below).

Without water, life dries up and dies. But with water, everything is fruitful and abundant. That is what Moses will confirm concerning the land of Joseph in the next beautifully painted words…

¹⁴ With the precious fruits of the sun,

u-mi’meged tevuoth shamesh – “And from preciousness increases sun.” The sun is that which rises from day to day. Throughout the Bible, it is reflective of that state. Thus, it speaks of life being lived one day at a time as each day is “the day.” There is tomorrow, but when it comes, it becomes “the day.”

Each day, the sun will bless Joseph where he will receive abundance in the increases (produce, fruits, crops, etc.) of the day. The words speak of abundance arising from the events of the day…

^{14 (con’t)} With the precious produce of the months,

u-mi’meged geresh yerakhim – “And from preciousness [the] casting moons.” Here is a word found only once in Scripture, geresh. It is a noun coming from the common verb garash which refers to casting out or driving out (such as an enemy), divorcing, and so on. Hence, one can think of expatriating.

The moon here speaks of the months. Each moon is one month, and thus, it speaks of the cycle of the year as it passes. As the various crops produce their fruit, they are said to cast them off. The contrasting parallelism between the clauses is evident –

And from preciousness increases sun. (daily cycle)
And from preciousness [the] casting moons. (monthly cycle)

One can see the workings of the Lord in this where Jesus speaks of each day being sufficient for its own trouble, meaning relying on the produce of the day as each day produces. And yet, He also speaks of the fields being white for harvest, which is a cyclical thing that comes as the months pass.

And more, Jesus is the fulfillment of both the daily sacrifices at the temple as well as each sacrifice that occurs during the months of the year. Now, with the marvelous words of this verse complete, Moses speaks on…

¹⁵ With the best things of the ancient mountains,

u-me’rosh har_erei qedem – “And from excellency mountains ancient.” Translations will vary widely on this because the words can have several meanings. The word rosh means “head.” As such, it can signify the first, the top, the best, and so on.

The word “ancient” is qedem, which literally means “east,” but east in Scripture also signifies that which is before. The sun rises there. And because it comes from seemingly nowhere, it then speaks of the unknown past – that which is in antiquity, is ancient, is eternal.

I translate it as “excellency” because it is a singular noun, but the word “mountains” is plural. Also, I say “ancient” rather than “east,” otherwise, one might say “top of the mountains of the east,” signifying the mountains of Gilead and Bashan where some of Joseph settled. But more, using excellency will also maintain parallelism with the next clause.

The words now speak of what is derived from these higher areas, be it grasslands for flocks and herds, trees, vines, olives, minerals, and so on. Whatever these elevations uniquely provide, that is the excellency derived from them. Also…

^{15 (con’t)} With the precious things of the everlasting hills,

u-mi’meged givoth olam – “And from preciousness hills antiquity.” It is the same word used three times already in the past two verses, meged, or preciousness. The word givah is a hill, and here it is plural, givoth. And the word olam signifies “to the vanishing point.” Thus, it is an indeterminate amount of time.

In other words, the clause is perfectly parallel to the previous clause –

And from excellency mountains ancient.
And from preciousness hills antiquity.

As for typology, I would say these words look beyond the hills and mountains, here termed Ancient and Antiquity. Though they are old, they didn’t create themselves. Rather, they came from the wisdom of God in creation. If there is an ancient hill, there is One more ancient that created it, meaning He was there before the hill.

As such, it is reflective of the words of James concerning God –

“Do not be deceived, my beloved brethren. ¹⁷ Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning.” James 1:16, 17

It is Christ who came from God and who is described with both the word qedem and olam in Micah –

“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

As for Joseph, the high places – the mountains and hills that were founded in the primeval past – will yield that which is excellent and precious for Joseph. And more…

¹⁶ With the precious things of the earth and its fullness,

u-mi’meged erets u-meloah – “And from preciousness land and its fullness.” This speaks of the overall favor of the land, whether on mountain, hill, valley, or plain. Where Joseph would settle, in its fullness, there would be abundance. But more…

^{16 (con’t)} And the favor of Him who dwelt in the bush.

u-retson shokeni seneh – “And favor Him dwells bush.” Moses returns to his time of calling on Mount Sinai where he met the Lord God who called to him from the bush. It was there that Moses was told that the promise to the fathers – Abraham, Isaac, and Jacob – would be realized from Him through Moses.

Just as Israel had received His favor, and just as Moses has been bestowed the good pleasure of the Lord, so this same Source of blessing is now pronounced to come upon Joseph. The clauses are parallel –

And from preciousness land and its fullness.
And favor Him dwells bush.

The earth is the Lord’s, and all its fullness, and the Lord dwells in the bush that is on the earth. Moses pronounces that the blessing would come up from the land possessed by the Lord, and out from the Lord of the bush…

^{16 (con’t)} Let the blessing come ‘on the head of Joseph,

tabothah l’rosh Yoseph – “Let come to head Joseph.” The verb is cohortative. Thus, it is like saying, “Let everything come upon the head of Joseph that has just been pronounced.” To have it come upon the head is its own blessing. An example of this is found in the 133^rd Psalm –

“Behold, how good and how pleasant it is
For brethren to dwell together in unity!
² It is like the precious oil upon the head,
Running down on the beard,
The beard of Aaron,
Running down on the edge of his garments.
³ It is like the dew of Hermon,
Descending upon the mountains of Zion;
For there the Lord commanded the blessing—
Life forevermore.” Psalm 133

A blessing upon the head is one that will then continue down the whole body and even to the feet. The clause is then set parallel to the next one…

^{16 (con’t)} And on the crown of the head of him who was separate from his brothers.’

u-l’qadeqod nezir ekhav – “And to crown of head Nazirite his brothers.” The nazir signifies someone consecrated, devoted, and so on.

What this seems to be saying is that his brothers devoted him or consecrated him to taking on the bonds of a slave. As such, he was set apart to that. Despite this state, however, Moses asks for all of the blessings pronounced to come upon the very crown of his head.

The clauses form somewhat of a pun and a contrasting parallel. Joseph, or Yoseph, means “He shall add.” And yet, the brothers separated him from themselves –

Let come to head Joseph.
And to crown head Nazirite his brothers.

The four clauses anticipate Christ who is the One to receive the ultimate blessing of the inheritance of the earth from the Lord who dwells in the bush. Further, Joseph anticipates Christ in the meaning of his name.

Yoseph, or “He shall Add” speaks of the One who adds (yasaph) to the people of God through His ministry. But the name is also based on the word asaph, to take away. He is the One who takes away the reproach of His people.

At the same time, He was separated from His brothers being set apart to the bondage of the law in order to free His brothers from it. The totality of Moses’ words speaks of Joseph, but they anticipate Christ. Moses next says…

¹⁷ His glory is like a firstborn bull,

bekor shoro hadar lo – “Firstborn his bull magnificence to him.” The object of the words is his (Joseph’s) seed, not Joseph. Some say that this is referring to Ephraim as his firstborn bull.

This is because though not the firstborn, Jacob blessed Ephraim as such, placing him above his brother, Manasseh. When Joseph told Jacob he was blessing the wrong son, Jacob corrected him –

“I know, my son, I know. He also shall become a people, and he also shall be great; but truly his younger brother shall be greater than he, and his descendants shall become a multitude of nations.” Genesis 49:19

Ephraim was the one who grew into the most powerful of the sons and who was called melo ha’goyim, or “fullness the nations,” by Jacob. However, I would argue that this bull is referring to both sons – Manasseh, the firstborn, and Ephraim, the second, the one placed as firstborn.

I think this will be evident as we go on. It is the collective, Ephraim and Manasseh, that Moses is saying would be magnificence to Joseph. He next says…

^{17 (con’t)} And his horns like the horns of the wild ox;

v’qarne ra’em qarna – “And horns [wild] ox His horns.” The horn is a symbol of power. It is saying that this bull’s power would be like the horns of the reem, or wild ox. The symbolism is both majestic and terrible.

As a side note for all KJV-only readers, the words here show a mistranslation and a contradiction in that translation. They say, “and his horns are like the horns of unicorns.”

The word “unicorns” is decidedly incorrect. First, there are no such things. But even if the old English word speaks of a rhino or something else with one horn, the Hebrew word is singular – “unicorn.”

And so, no matter what, the translation is wrong because a unicorn has only one horn. Therefore, this is another of the innumerable errors found in that translation. It is just a ridiculously funny one.

As for the words, the two clauses are parallel –

Firstborn his bull magnificence to him.
And horns [wild] ox His horns.

The bull is magnificent, and the horns stand out prominently, further revealing his magnificence. But a bull with two horns is a two-horned bull. The horns then represent the tribes of the two sons…

^{17 (con’t)} Together with the

bahem – “In them.” Despite the division by the NKJV, this word should be a part of the next words. As such…

^{17 (con’t)} He shall push the peoples

bahem amim yenagakh – “In them peoples he butts.” It is referring to the horns of the wild ox. In these two horns, Joseph’s seed would butt the peoples. It is a butting bull, pushing and goring as he goes, constantly moving the peoples back as he progresses, even…

^{17 (con’t)} To the ends of the earth;

yakhdav aphse arets – “Together ends land.” The word “together” is referring to both horns working as one, pushing and thrusting the people to the ends of the land of Canaan. Again, the clauses are parallel –

In them peoples he butts.
Together ends land.

The horn pushes the people, and the horns work together to do so. The bull is the seed of Jacob, the horns represent the divisions, Ephraim and Manasseh working as one to clear the land. From there, the blessing now speaks of the two horns, naming them individually…

^{17 (con’t)} They are the ten thousands of Ephraim,

v’hem rivoth Ephraim – “And they myriads Ephraim.” It refers to the immense size of the tribe. He has grown into a family of giant proportions, filling the land. Next, the second horn is named…

^{17 (con’t)} And they are the thousands of Manasseh.”

v’hem alphe menasheh – “And they thousands Manasseh.” Though smaller by a factor of maybe ten or more, the tribe will be large and strong. Together, the two tribes form from one bull which is the magnificence to Joseph.

Ephraim means, “twice fruitful,” but it also means “ashes.” He pictures Jesus. He is twice fruitful in the land of His affliction, prevailing over the law and thus becoming the Savior of Jew and Gentile, but his work also meant that sin was judged in Him; thus the ashes, a sign of judgment.

Both names have a dual meaning, just as for Joseph. Manasseh means “to forget” but it also means “from a debt.” He pictures Christ who replaces Adam the man who owes a debt but whose debt is forgotten in Christ.

The two together then anticipate the explosive growth of the gospel as it pushes out further and further, even to the ends of the earth. There is both a literal and a symbolic meaning to the blessings of Moses. Each can be seen to anticipate what Christ would do –

Firstborn his bull magnificence to him.
And horns [wild] ox His horns.
In them peoples he butts.
Together ends land.
And they myriads Ephraim.
And they thousands Manasseh.
And to Joseph he said.
Blessed Yehovah his land.
From preciousness heavens, from dew.
And from deep crouching underneath.
And from preciousness increases sun.
And from preciousness casting moons.
And from excellency mountains ancient.
And from preciousness hills antiquity.
And from preciousness land and its fullness.”
And favor Him dwells bush.
Let come to head Joseph.
And to crown of head Nazirite his brothers.
Firstborn his bull magnificence to him.
And horns [wild] ox His horns.
In them peoples he butts.
Together ends land.
And they myriads Ephraim.
And they thousands Manasseh.

Typology is the kind of thing that one must be careful with, and it can be stretched too far if we aren’t careful. In the evaluation of these blessings, I have tried to be conservative in what is presented in this regard.

The literal is obvious. Moses is blessing these tribes in prophetic utterances that will literally take place. He is also doing it in a manner that makes a rather interesting pattern of the tribes around where the temple in Jerusalem is.

But more, the words are certainly anticipating the coming of Christ. Some of the typology is rather obvious. Some of it is a bit more difficult. But in the end, Moses is setting the tribes in their locations and in their circumstances which will continue on for well over a thousand years before Christ comes.

The land will continue to be occupied by Israel until He comes, even if it is ruled by outsiders. And when He came, it was to these twelve tribes. Paul makes this obvious when he spoke to King Agrippa in Acts –

“To this promise our twelve tribes, earnestly serving God night and day, hope to attain. For this hope’s sake, King Agrippa, I am accused by the Jews. ⁸ Why should it be thought incredible by you that God raises the dead?” Acts 26:7, 8

His words are in the present tense. Twelve tribes were serving God in hopes of attaining the promise. Though they had been jumbled around, dispersed among the nations, and bullied by those around them, the tribes remained, and the hope remained as well.

Christ, the fulfillment of that hope, came, and yet they missed Him. But the promise remains for them, and it will come to its fulfillment when they call out to Him. Until that day, the message – this wonderful message of hope – continues on in the world.

Let us be wise and check out whether it is true. I honestly believe that if you are willing to put in the effort and check, you will come to the conclusion that countless souls around the world have also come to. The hope of Israel, and the blessings they are promised, are realized in Christ.

And for any who will come to Him, he too will share in the commonwealth of Israel. Come to Christ and share in this wonderful state of blessing that the Lord has pronounced in His precious and sacred word.

Closing Verse: “Give ear, O Shepherd of Israel,
You who lead Joseph like a flock;
You who dwell between the cherubim, shine forth!
² Before Ephraim, Benjamin, and Manasseh,
Stir up Your strength,
And come and save us!” Psalm 80:1, 2

Next Week: Deuteronomy 33:18-22 Moses continues to bless, as you will see... (Moses Blesses Israel, Part III) (102^nd 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.

Moses Blesses Israel, Part II

Of Benjamin he said:
The beloved of the LORD
Shall dwell in safety by Him as well
Who shelters him all the day long
And he shall between His shoulders dwell

And of Joseph he said:
“Blessed of the LORD is his land
With the precious things of heaven, with the dew
And the deep lying beneath too

With the precious fruits of the sun
With the precious produce of the months, as the Lord wills
With the best things of the ancient mountains
With the precious things of the everlasting hills

With the precious things of the earth and its fullness
And the favor of Him who dwelt in the bush
———-according to His druthers
Let the blessing come on the head of Joseph
And on the crown of the head of him who was
———-separate from his brothers

His glory is like a firstborn bull
And his horns like the horns of the wild ox, such their worth
Together with them
He shall push the peoples
To the ends of the earth

They are the ten thousands of Ephraim
And they are the thousands of Manasseh, what a team!

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…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

¹² Of Benjamin he said:

“The beloved of the Lord shall dwell in safety by Him,
Who shelters him all the day long;
And he shall dwell between His shoulders.”

¹³ And of Joseph he said:

“Blessed of the Lord is his land,
With the precious things of heaven, with the dew,
And the deep lying beneath,
¹⁴ With the precious fruits of the sun,
With the precious produce of the months,
¹⁵ With the best things of the ancient mountains,
With the precious things of the everlasting hills,
¹⁶ With the precious things of the earth and its fullness,
And the favor of Him who dwelt in the bush.
Let the blessing come ‘on the head of Joseph,
And on the crown of the head of him who was separate from his brothers.’
¹⁷ His glory is like a firstborn bull,
And his horns like the horns of the wild ox;
Together with them
He shall push the peoples
To the ends of the earth;
They are the ten thousands of Ephraim,
And they are the thousands of Manasseh.”

Artwork by Doug Kallerson.

Deuteronomy 33:1-5
The Lord Came From Sinai

Despite very difficult Hebrew at times, there are unmistakable anticipations of Christ in our first three verses today. But the Hebrew is also beautiful in how it portrays the Lord even from a simple reading without looking at the finer details of what is presented.

What is rather interesting is that Moses says that the Lord came from Sinai, but some people conduct their lives as if He never left there. Instead, it is as if He is still there to this day, issuing out commands and prophecies.

At least, this is the substance behind their theology. Sinai was chosen to reveal things about what Jesus would do. It was also chosen to be a point of reference for the law itself and how the law fit into the greater picture of redemptive history.

It is not that the Lord came from Sinai and keeps coming from Sinai, but that Sinai is a point of reference for us to understand what He would do, what He did do, and what that means for our walk before the Lord.

Paul shows us this in the book of Galatians through a simple explanation of the metaphorical nature of what the word of the Lord has presented in three separate things –

1) the account of Abraham, his wife, his bondwoman, and the children that issued from them;
2) the giving of the law at Sinai; and
3) the administration of that law in Jerusalem, or the administration of the New Covenant from heaven.

His words form our text verse today…

Text Verse: “Tell me, you who desire to be under the law, do you not hear the law? ²² For it is written that Abraham had two sons: the one by a bondwoman, the other by a freewoman. ²³ But he who was of the bondwoman was born according to the flesh, and he of the freewoman through promise, ²⁴ which things are symbolic. For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar— ²⁵ for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children— ²⁶ but the Jerusalem above is free, which is the mother of us all.” Galatians 4:21-26

Abraham was given a promise. The promise cannot be later annulled by some other event. It stands between the Lord and him regardless of the introduction or fulfillment of any other thing.

In awaiting the continuance of that promise, which we later find out is a son through his wife (the freewoman) Sarah, Abraham had a child through Sarah’s servant (the bondwoman), Hagar.

Paul tells us that God used those events to symbolically tell us a greater story. The child of the bondwoman, Ishmael, came in the normal way children come, according to the flesh. If you don’t know about that yet, ask your mom. The point is that the son was born through a bondwoman.

The child of the freewoman, however, came according to a promise. As this is so, even if the child was conceived and born in the typical way, the fact that he came by a promise from God was not.

With this understood, Paul tells us that the birth of these sons symbolically anticipated what God would do through His covenants. The first covenant, the one at Sinai, brings forth sons born into bondage because the covenant itself is one of bondage.

This covenant, the one initiated at Sinai, was administered in Jerusalem, at the temple. It is a covenant of bondage. This is because sin is bondage. The law is what makes sin possible, and in violating the law, sin comes about. There is nothing free about the law. The law is bondage because it leads to sin. As this is so, those who are under the law are in bondage.

On the other hand, there is another covenant, the Christ Covenant that came through His work in fulfillment of the law. Being sinless, he had nothing binding Him. He was free, and He remained free.

In His death, He brought the law of bondage to an end for all who believe. As Paul says, “For Christ is the end of the law for righteousness to everyone who believes” (Romans 10:4). This is the covenant of promise, and it corresponds to Sarah’s giving birth to Abraham’s son Isaac, which came by promise.

This covenant is administered in the heavenly Jerusalem. And as Sarah was free, so is the Jerusalem in heaven. Thus, the sons of this covenant are free. There is no bondage because there is no sin that comes from or through the administration of this covenant.

As this is so, one must decide where he will hang his hat. It is not a matter to be taken lightly. It is the most important decision one who is presented with the two covenants can make. The Jews, to this day, have made their choice to follow Moses and the covenant made at Sinai.

Many supposed Christians have made the same choice as the Jews. One cannot have one foot in the law and one foot in Christ. It is one or the other, and if the law is a part of either, then the law – by default – takes precedence (see Galatians 5:3).

And then, there are those who have come to Christ alone in order to find their peace with God. They are free because Christ is the end of the law for righteousness to everyone who believes (Romans 10:4). Without law, there is no sin (Romans 5:13). Without sin, there is no bondage. Thus, in Christ, we are free.

This is an important point to understand because our verses today deal with it. It is great and glorious what Jesus Christ has done. The marvel of it is 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. He Hides the Peoples (verses 1-3)

Now this is the blessing with which Moses the man of God blessed

The Hebrew bears an article overlooked by all translations: v’zoth ha’berakah asher berakh mosheh ish ha’elohim – “And this the blessing which blessed Moses, man THE God.”

Out of about twenty-six hundred uses of the word Elohim, or God, the definite article is used with it less than four hundred times. It is always purposeful, and it is used when referring to man’s relationship, or interactions, with the true God.

Moses is not just a man of God, but he is a man of THE God. His life was, and continues to be, noted as one that is fully in line with the intents, purposes, and goals of the one true God. This is the first time the title “man of the God” is found in Scripture. It will be a term used frequently of Elijah and Elisha in the books of Kings.

But more than even this, the statement indicates that his words – as recorded in the books that are credited to him – are the words of the true God as well. His words are divine communications being conveyed through him. This includes the final words of his that are recorded in this chapter of Deuteronomy.

The inclusion of the article sets off Moses the man, and his words, as being aligned wholly and completely with Yehovah, the one true God. The blessing given is one by which Moses blessed…

^1 (con’t) the children of Israel

eth bene Yisrael – “sons Israel.” The words speak of the sons of Israel by their names, Reuben, Judah, and the other remaining ones as well. However, the idea obviously extends to those who issue from them. The whole is accounted as Israel, but then there is a division that separates the whole into individual, set, and specific lines by which the people are designated.

Saying the term “children” as many translations do is not inappropriate. They are sons, but the people who issue from the sons are young and old, male and female, etc. But more to the point, they are “children” under the law. Paul explains this theological point in Galatians 4 –

“Now I say that the heir, as long as he is a child, does not differ at all from a slave, though he is master of all, ² but is under guardians and stewards until the time appointed by the father. ³ Even so we, when we were children, were in bondage under the elements of the world. ⁴ But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law, ⁵ to redeem those who were under the law, that we might receive the adoption as sons.
⁶ And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, ‘Abba, Father!’ ⁷ Therefore you are no longer a slave but a son, and if a son, then an heir of God through Christ.” Galatians 4:1-7

As this is so, translating this as “sons” or as “children” are both acceptable, depending on what reference point is being spoken of. It is to this body of people, Israel, and specifically to the individual tribes that issue from him, that Moses will now bless the people…

^1 (con’t) before his death.

The act of blessing here is one that was seen in the lives of both Isaac, who is the father of Israel, and of Israel, from whom these lines issue forth –

“Now it came to pass, when Isaac was old and his eyes were so dim that he could not see, that he called Esau his older son and said to him, ‘My son.’
And he answered him, ‘Here I am.’
² Then he said, ‘Behold now, I am old. I do not know the day of my death. ³ Now therefore, please take your weapons, your quiver and your bow, and go out to the field and hunt game for me. ⁴ And make me savory food, such as I love, and bring it to me that I may eat, that my soul may bless you before I die.’” Genesis 27:1-4

&

“And Jacob called his sons and said, ‘Gather together, that I may tell you what shall befall you in the last days:’” … “And when Jacob had finished commanding his sons, he drew his feet up into the bed and breathed his last, and was gathered to his people.” Genesis 49:1 & 33

Isaac had intended to bless Esau, but through cunning and trickery Jacob had received the blessing. Just prior to his own demise, Jacob likewise gave forth his blessing upon his sons. As for Moses, he is the leader of the people and their lawgiver.

As they are a people under this law, they are as children united in a family relationship who are awaiting the promise which they alone are the heirs of – that of the promised coming of Messiah. It is to this group of people, waiting to be adopted as true sons of God through Him, that the blessing of their lawgiver will now come forth…

² And he said:

va’yomar – “And he said.” Because of the words “man of the God” in the previous verse, and now “And he said” here, many scholars say that this introduction was penned later. This would mean that Moses decided to bless the tribes, what he said was recorded as he spoke it out (possibly by Joshua), and that the one who recorded the blessings explained what happened.

But just as likely is that Moses, knowing that he would die, wrote out these words in advance, including the words “man of the God.” As such, it is a claim that the words are God’s, that they came through Moses, and that God approved them.

We can’t be sure either way, but I would personally lean to Moses being the author in any such debatable section. No matter what, his words of blessing now begin with…

^{2 (con’t)} “The Lord came from Sinai,

Yehovah mi’sinay ba – “Yehovah from Sinai came.” As an introductory note, this is the last time that Sinai (Horeb) is mentioned in the books of Moses.

As for the words themselves, they are poetic, and they speak of the Lord as if coming forth like the sunrise, illuminating the land. In this case, the Lord first manifested Himself to Israel by coming to Moses at the burning bush as is recorded in Exodus 3.

There Moses was told that he would be used to deliver the people. As an assurance of that, the Lord spoke clearly to Moses –

“So He said, ‘I will certainly be with you. And this shall be a sign to you that I have sent you: When you have brought the people out of Egypt, you shall serve God on this mountain.’” Exodus 3:12

The Lord came forth from Sinai (Bush of the Thorn/Bush of the Lord), and He displayed His glory at Sinai, radiating out His majesty from there.

When the name Sinai is used instead of Horeb, it is given in connection with the redemptive workings of God in Christ and in anticipation of His cross. Moses next says…

^{2 (con’t)} And dawned on them from Seir;

v’zarakh mi’Seir la’mo – “And irradiated from Seir to them.” The word zarakh gives the sense of shooting forth beams as the day dawns, even while the sun is rising, but before it has actually arisen.

From the coming forth of the Lord from Sinai, the glory of the Lord is seen to irradiate from Seir (Hairy). The name Hairy is because of the appearance of the mountain, being covered with low bushes thus giving it a hairy appearance. But hair in the Bible signifies an awareness of things, especially in relation to sin.

^{2 (con’t)} He shone forth from Mount Paran,

hophia me’har Paran – “He shone forth from Mount Paran.” It is a new word, yapha. It signifies to shine forth, but not as the rising of the sun shoots forth. Rather, it is to be light itself; it is a causing of light to shine forth. A good example of this word is found in Psalm 50 which parallels the previous clauses as well –

“The Mighty One, God the Lord,
Has spoken and called the earth
From the rising of the sun to its going down.
² Out of Zion, the perfection of beauty,
God will shine forth.” Psalm 50:1, 2

For now, Paran means Glorious. The word is used quite a few times in the Old Testament, but it is only affixed to the word “Mount” twice – here and in a similarly worded passage in Habakkuk 3 –

“God came from Teman,
The Holy One from Mount Paran. Selah
His glory covered the heavens,
And the earth was full of His praise.
⁴ His brightness was like the light;
He had rays flashing from His hand,
And there His power was hidden.
⁵ Before Him went pestilence,
And fever followed at His feet.” Habakkuk 3:3-5

As such, this refers to the Mount of Glory, or the Glorious Mount. Of the resplendent Lord, it next says…

^{2 (con’t)} And He came with ten thousands of saints;

The translation is incorrect. It says “from,” not “with,” and the word “saints” is not right. It is a masculine singular noun: v’athah m’rivot qodesh – “And He came from myriads of holiness.”

The word translated as “came” is athah. It is a new word signifying “to come.” It is only used in words set off in a poetic manner, never in a general discourse. Because of this, it calls special attention to the coming, as if a herald is making a distinctive proclamation. Isaiah uses it ten times in his book, more than any other book in Scripture.

What is being said here is that the Lord has come from the place where the holy angels dwell. It is reflective of what is said of Him in Daniel 7 –

“A fiery stream issued
And came forth from before Him.
A thousand thousands ministered to Him;
Ten thousand times ten thousand stood before Him.” Daniel 7:10

The Lord left the glory of heaven to come and allow His light to shine upon Israel. At this time…

^{2 (con’t)} From His right hand

mi’mino – “From His right hand.” The right hand is a symbol of power and authority. It is from this…

^{2 (con’t)} Came a fiery law for them.

esh dath la’mo – “Fire-law for them.” This is the only time this expression is found in Scripture. Fire burns. In this it consumes, and purifies. What occurs is based on the substance that it interacts with. In the translation and its explanation, one can see anticipatory references to the coming of Christ –

*Yehovah from Sinai came.
The Lord Jesus came from the place of the thorn, the cross.

*And irradiated from Seir to them.
He illuminated the awareness of sin in man, becoming sin who knew no sin.

*He shone forth from Mount Paran.
He shone forth from the Glorious Mount – where He was crucified.

*And He came from myriads of holiness.
Having left heaven and the company of innumerable angels.

*From His right hand…
He is at the right hand of God, and He bears the power and authority of the Lord. It is from this position that came…

*Fire-law for them.He is both the Giver of the law and the embodiment of it. He is the standard of God by which all are judged. They (if unsaved), or their deeds (if saved), will either be consumed or purified –

“And the dead were judged according to their works, by the things which were written in the books. ¹³ The sea gave up the dead who were in it, and Death and Hades delivered up the dead who were in them. And they were judged, each one according to his works. ¹⁴ Then Death and Hades were cast into the lake of fire. This is the second death. ¹⁵ And anyone not found written in the Book of Life was cast into the lake of fire.” Revelation 20:12-15 (The unsaved).

“Now if anyone builds on this foundation with gold, silver, precious stones, wood, hay, straw, ¹³ each one’s work will become clear; for the Day will declare it, because it will be revealed by fire; and the fire will test each one’s work, of what sort it is. ¹⁴ If anyone’s work which he has built on it endures, he will receive a reward. ¹⁵ If anyone’s work is burned, he will suffer loss; but he himself will be saved, yet so as through fire.” 1 Corinthians 3:12-15 (The saved).

As long as the reference is understood in whatever dispensation of time is being addressed, the parallels are clearly seen.

³ Yes, He loves the people;

It is plural: aph khovev ammim – “Also He hides the peoples.” Here is a word, khavav, found only this one time and translated as “loves.” It comes from a root meaning “to hide.” To say, “He hides (or secrets away) the peoples,” is not incorrect. But the meaning would be obscure.

Therefore, one can think of them being hidden away in the bosom, and thus there being a sense of cherishing, affection, and love. However, despite all other translations, my use of the word “hide” conveys the typology of Christ better.

^3 (con’t) All His saints are in Your hand;

It is an adjective, not a noun: kal qedosav b’yadekha – “All His holies in Your hand.” It is referring to the saints, but they are being described by their characteristic, which is that they are holy.

If you noticed, it goes from the third person to the second person, but the context surely demands that this is speaking of the Lord in each word (His and Your), and yet it is showing a definite distinction in how the Lord is being presented.

Next, referring to the holies (the saints), it says…

^3 (con’t) They sit down at Your feet;

v’hem tuku l’raglekha – “And they gather to Your feet.” Another unique word is seen here, takah. It is unclear what it means. It comes from a primitive root meaning “to strew.” Thus “gather” seems to make good sense. The Greek translation says, “they are under thee.” That is somewhat of a paraphrase.

We can think of the peoples that the Lord loves gathered to the place of His feet. Thus, He is elevated as if on a throne with His people before Him. There…

^3 (con’t) Everyone receives Your words.

yisa mi’daberotekha – “Lifts up Him from Your words.” Here is another unique word, a noun, dabarah. It is an intensive, coming from the verb meaning “to speak.” The verb itself is imperfect, and it is third person singular. It means to lift up or to carry. Being imperfect, it is “lifts up” or “carries.”

There are as many opinions on this verse and what its meaning is as can be imagined. Translations are all over the place and more often than not, they stray from the precision of what Moses says in order to try to make the words convey some sort of sense.

But the Lord is working through Moses to reveal Christ: “For if you believed Moses, you would believe Me; for he wrote about Me” (John 5:46). Israel will receive the blessings, but Christ is the Subject and the Object of what he is now conveying. So, with the most literal translation possible, it says –

*Also He hides the peoples.
The word “peoples” is telling. It does not use a word signifying “tribes” as would be expected if speaking of Israel. Hence, it is referring to any peoples. Those who are in Christ, from any people group, are hidden (and thus beloved) in Christ –

“For you died, and your life is hidden with Christ in God. ⁴ When Christ who is our life appears, then you also will appear with Him in glory.” Colossians 3:3, 4

*All His holies in Your hand.
The holies, those holy to the Lord (Yehovah, “His”) because of Christ are in “Your” (meaning Christ’s) hand. They are under His control, power, and authority. They are the Lord’s because they are Christ’s. The change in person only makes sense when the Subject is properly understood.

*And they gather to Your feet.
Just a couple of the many references will show what this refers to. First, the gathering –

“For I know their works and their thoughts. It shall be that I will gather all nations and tongues; and they shall come and see My glory.” Isaiah 66:18

“…he prophesied that Jesus would die for the nation, ⁵² and not for that nation only, but also that He would gather together in one the children of God who were scattered abroad.” John 11:51, 52

And next, that it will be at Christ’s feet –

“For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad.” 2 Corinthians 5:10

The “judgment seat” is an elevated seat known as the béma. The people will be gathered, and they will come before Him. The symbolism refers to Christ.

*Lifts up Him from Your words.
The change in person and the way the words are presented are so striking that it is hard to imagine how they can point to anything but the Lord.

There are scholars who have come up with inventive interpretations, such as Yehovah rising up when Israel (singular) speaks to Him, but such a thought means anything can mean anything and it does not fit with the previous clauses.

What is being said is that the Lord (Jesus) lifts up (carries) the words of Moses, which are the Lord’s (Yehovah’s) words. This is absolutely something He did. He quoted the words of law to the people, lifting them up as a witness both to them and against them.

It is the words of the Lord through Moses that speak of Jesus, that He lived by, that He instructed by, and which He fulfilled. And as He is the Prophet like Moses, referred to in Chapter 18, this clause actually anticipates Christ’s words continuing into the New Covenant as He continues to lift up the words of Yehovah.

The glorious Lord who came from Sinai
Also went to Calvary’s cross
As the years of the law passed by
There was only continued death and tragic loss

As His light dawned on them from Seir
It was destined that someday He would die
Time marched on from year to year
And the people experienced loss and wondered why

The Lord shone forth from Mount Paran
And He rose again from the darkened grave
And now His light shines eternally on
He is the Lord our God, mighty to save

II. King in Jeshurun (verses 4 & 5)

⁴ Moses commanded a law for us,

The words are definitive: torah tsivah lanu Moshe – “Law he commanded to us, Moses.” The change to the first person plural, “to us,” is noteworthy.

So much is this the case, that Cambridge naturally considers it a later insertion. As they say, “The change to 1st pers. plur. … the introduction of Moses’ name, and the fact that the line is an odd one, raise the suspicion that it is a gloss.”

That is their excuse for everything. “We can’t figure this out, so it must be a later insertion” is the explanation for what is presented. John Lange does agree with this. He says that Joshua used the same words as Moses, but then included the people of Israel in what is said –

torah tsivah eth Moshe – “Law He commanded to Moses.”
torah tsivah lanu Moshe – “Law he commanded to us, Moses.”

In other words, the subject is the Lord. He commanded the law to Moses who spoke out the words as in the first line. The scribe then repeated what is said, including Israel as the recipients because the law came from the Lord, through Moses.

The problem with this is that it then changes what Moses says. The words are complicated, and it is hard to definitively place them, but I think they were spoken just as they are written down.

The poem is about to enter into the blessings of the tribes. The law was given to them, and the blessings are likewise pronounced upon them.

The fact that the previous verses include the “peoples” doesn’t negate that the law was only for Israel. The result of what the Lord did, in relation to the law, is for all people. But Israel is the one who is given the schooling that is to lead to Jesus.

The lesson can be learned by all, but they are the ones who will live it out. Moses is of Israel, and so he is included in the address personally and as a part of the people. That explains why the words are given as they are – “Law he commanded to us, Moses.”

Ultimately, the law is from the Lord, and so He is the Subject, even if it is not stated directly. Hence, the words “to us” are inclusive of Moses, even if they came through Moses. He is not exempt from them. This is especially highlighted because it is he who will die outside of the land of promise.

^4 (con’t) A heritage of the congregation of Jacob.

morashah qehilath yaaqov – “Possession assembly Jacob.” The word being translated as “congregation” is incorrect. It should be “assembly.” The form of it used here is a feminine form of a more common word, and it is found in Scripture only here and in Nehemiah 5:7.

The words are speaking of the law. It is considered as a heritage, or possession, of the “assembly of Jacob,” meaning the tribes that issue from him. This is absolutely true. The law is not a heritage (or possession) of anyone else. It was given to Israel, it was to be lived out by Israel, and it awaited its fulfillment from within Israel.

Crossing the lines of who the law was given to, or who is required to observe it, forms the greatest controversy of the book of Acts, and it is the main subject of Paul’s earliest written epistle, Galatians.

It was a heritage of the assembly of Jacob, and it belongs to no other group of people, except as it is fulfilled in Christ who then annulled it through His death and instituted a New Covenant at the same time. With this understood, the words continue…

⁵ And He was King in Jeshurun,

vayhi bishurun melek – “And He was in Jeshurun King.” The subject here is clearly the Lord, thus demonstrating that the analysis of the previous verse is at least correct in the intent of what is said. Moses may have given the law to Israel (“to us”), but it is the Lord who gave it through Moses.

There are two reasons why some ascribe these words as referring to Moses though. The first is to alleviate the difficulty of the previous verse by making him the only subject. The second is that he was the ruler over the people in the capacity of a king.

Both of these thoughts are incorrect. The issue with the previous verse has been explained. Also, Moses clearly disassociated himself from the idea of him being a king in Chapter 17 –

“When you come to the land which the Lord your God is giving you, and possess it and dwell in it, and say, ‘I will set a king over me like all the nations that are around me,’ ¹⁵ you shall surely set a king over you whom the Lord your God chooses; one from among your brethren you shall set as king over you; you may not set a foreigner over you, who is not your brother.” Deuteronomy 17:14, 15

The idea of a king did not exist in Moses, and it continued to not exist until the time of Saul where the Lord said –

“And the Lord said to Samuel, ‘Heed the voice of the people in all that they say to you; for they have not rejected you, but they have rejected Me, that I should not reign over them.’” 1 Samuel 8:7

The words now refer to the Lord as King. The unusual nature of how Moses said what he said in the previous verse was certainly to highlight this fact. As such, the Lord, who gave the law through Moses, is said to be King in Jeshurun, or “Upright.” It is a proper noun used when referring to Israel.

As far as translating these words now as, “And He was King,” that is fine, but it must be understood what is being said. It is not saying, “He once was.” Rather, it is saying that at a certain point “He became the King.” There was a time when He was not the King of Jeshurun, and then at a particular point in time, He was. That point in time was…

^{5 (con’t)} When the leaders of the people were gathered,

b’hitaseph rashe am – “In gathering leaders people.” This is referring to what was stated in Exodus 19 –

“So Moses came and called for the elders of the people, and laid before them all these words which the Lord commanded him.” Exodus 19:7

At this time, the proposition was set forth by the Lord –

“Now therefore, if you will indeed obey My voice and keep My covenant, then you shall be a special treasure to Me above all people; for all the earth is Mine. ⁶ And you shall be to Me a kingdom of priests and a holy nation.’ These are the words which you shall speak to the children of Israel.” Exodus 19:5, 6

The words, “a kingdom of priests,” implies there is a King by which they become a kingdom. It was at Sinai, mentioned in verse 2, that Moses now refers to the Lord becoming the King. This is again testified to with the final words of the day…

*^{5 (fin)} All the tribes of Israel together.

yakhad shivte Yisrael – “together tribes Israel.” This continues to refer to the time at Sinai –

“Then all the people answered together and said, ‘All that the Lord has spoken we will do.’ So Moses brought back the words of the people to the Lord.” Exodus 19:8

The leaders spoke for the tribes. Thus, when they accepted the words of the Lord, their answer stood for all of those under them. It was at this time that He was King in Jeshurun. Hence, the law was given to them, and they became the people of His kingdom.

As was seen, there are anticipations of Christ in the first verses of the passage today, but the law itself is a possession only of Israel. It has no part in what occurred in the Gentile world before the coming of Christ, and it has no part in the life of the people of God since Christ came, except as it is fulfilled in Him.

Unfortunately, this fact is either obscured or it is ignored because of faulty doctrine that has arisen within the church. There are those who say that the church has replaced Israel. The problem with this is that they will openly avow that the curses of the law have been, and continue to be, realized in Israel.

In this, there is an obvious disconnect in their thinking. If the law is finished and obsolete, and if the church has replaced Israel, then it cannot be that the curses of the law still belong to Israel. Or, if the law is not through, then the curses of Israel would then belong to the church. The thinking is unclear, unsound, and wrong.

Others claim that the precepts of the law are still binding on the church. But again, in this passage, as has been consistently seen, the law was given to Israel and to no other group. If the law is binding upon us today, it would mean that the church had, in fact, replaced or become a part of Israel.

As such, the curses would belong to this body, inclusive of those who had come to Christ. But this is completely contrary to the words of the epistles. An example is found in Galatians 3 –

“Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, “Cursed is everyone who hangs on a tree”), ¹⁴ that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith.” Galatians 3:13, 14

Again, the thinking is unclear, unsound, and just plain wrong. We must keep our theological boxes straight, or we will fall into great error. In this, those who are taught that the church replaced Israel will never know the true Jesus who is presented in Scripture, nor will they accept the true gospel message which God has presented to the world.

The law anticipated Christ, and it awaited His coming. It was then fully lived out through His life’s actions, and it was annulled in the shedding of His blood. This is what we must remember as we contemplate what is presented by Moses. He wrote of Christ, and it is only in Him that this law finds its true purpose and value.

Our futile attempts at living it out, as if we are bound by it, do not glorify Him at all. Rather, they diminish what Jesus has done, and they bring a curse upon us. That is all the law can do with fallen man. Let us trust in Christ who took this great and terrible burden from us. In this, God will be pleased with our lives as we live them out before Him.

Closing Verse: “Blessed be the Lord,
Who daily loads us with benefits,
The God of our salvation! Selah
²⁰ Our God is the God of salvation;
And to God the Lord belong escapes from death.” Psalm 68:19, 20

Next Week: Deuteronomy 33:6-11 Moses will bless until the blessing is done… (Moses Blesses Israel, Part I) (100^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 Lord Came From Sinai

Now this is the blessing
With which Moses the man of God, as we have read
Blessed the children of Israel
Before his death. And he said:

“The LORD came from Sinai
And dawned on them from Seir
He shone forth from Mount Paran
And He came with ten thousands of saints from there

From His right hand like a diadem
Came a fiery law for them

Yes, He loves the people
All His saints are in Your hand
They sit down at Your feet
Everyone receives Your words, words so grand

Moses commanded a law for us
A heritage of the congregation of Jacob
———-And He was King in Jeshurun
When the leaders of the people were gathered
All the tribes of Israel together as one

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…

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Now this is the blessing with which Moses the man of God blessed the children of Israel before his death. ² And he said:

“The Lord came from Sinai,
And dawned on them from Seir;
He shone forth from Mount Paran,
And He came with ten thousands of saints;
From His right hand
Came a fiery law for them.
³ Yes, He loves the people;
All His saints are in Your hand;
They sit down at Your feet;
Everyone receives Your words.
⁴ Moses commanded a law for us,
A heritage of the congregation of Jacob.
⁵ And He was King in Jeshurun,
When the leaders of the people were gathered,
All the tribes of Israel together.

Artwork by Doug Kallerson.

Deuteronomy 32:44-52
Because You Did Not Hallow Me

One of the things that never ceases to surprise me is when someone who has been watching our sermons for a length of time, as much as multiple years, will email me, call me, or ask me about some point or another that stems from the modern-day Judaizers – the Hebrew Roots movement – and ask if that point is true.

We talk frequently about doctrine in the sermons and Bible studies. We’ve discussed positive things like eternal salvation, and negative things like reintroducing the law – in part or in whole.

There are some things I’ve mentioned only a few times and I can see how someone might have missed that point or maybe forgotten it. I have forgotten a ton of what I have taught in the past myself. But there are other things that I have brought up so often, and so directly, that I’m not sure how anyone who has seen more than even a handful of sermons or studies could fail to get what I am conveying.

This doesn’t mean they agree or disagree with me on those points. I am referring to not knowing what I teach on them. How anyone could ask me, “Hey Charlie, I heard someone say we should not be eating pork. Is that correct?” When I hear something like that, I have to wonder if that person has paid attention for even one sermon.

Text Verse: “For on the one hand there is an annulling of the former commandment because of its weakness and unprofitableness, ¹⁹ for the law made nothing perfect; on the other hand, there is the bringing in of a better hope, through which we draw near to God.” Hebrews 7:18, 19

The meaning of the words of our text verse is that the law, meaning the law of Moses, is annulled. The word means nullified, voided, repealed, and so on. The reason why that occurred is because it was 1) weak, and 2) it was unprofitable.

The law was incapable of making anything perfect, and so Christ – who was already perfect – brought it to an end. It is done. For more clarification on that, please also read Hebrew 8:13 and 10:9. There is no part of the Law of Moses that we are bound to. Not a single precept.

Rather, we learn from the law about Christ, and then we come to Christ and learn our doctrine and theology from the New Testament epistles. If there is nothing else that you ever learn from the Superior Word, please hear this: Christ is the end of the law for righteousness for everyone who believes.

Do not listen to these Hebrew Roots people, or to anyone else who reinserts precepts from the Law of Moses into their New Covenant theology. Reject them! And yes, tithing is a precept of the Law of Moses too. Eat your pork, forget about tithing, and hold fast to Jesus. That’s it!

It’s all 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. For It Is Not an Empty Word from You (verses 44-47)

The Song of Moses was completed in last week’s sermon, but it is referred to in our first verses today. As it is his swan song, and because I would like you to hear it as I translated it, I will read it to you before we enter into the sermon verses.

I’m not saying this is a better translation; it’s not. It’s just more literal. Where Moses uses a verb as a noun, that it was I have done. Or where he uses a noun instead of an adjective, that is what I have done. Therefore, it is probably less understandable, but it is more precise than you might otherwise hear. And yes, I am sure there are errors in this. But it is my best effort after about 50 hours of study. I hope you will enjoy it as much as I did.

1. Give ear you, the heavens, and I will speak.

And hear, the earth, words my mouth.

2. Let drop as the rain my teaching.

Stream as the dew, my speech.

As showers upon the tender grass.

And as abundant drops upon the tender herbs.

3. For Name Yehovah I invoke.

Ascribe you [all] greatness to our God!

4. The Rock!

Perfect His work.

For all His ways just.

God of stability and no unrighteousness.

Righteous and upright HE.

5. He [Israel] has corrupted himself.

Not His sons.

Their blemish.

Generation twisted and warped.

6. Do to Yehovah you [all] do this?

People foolish and no wise.

Not HE your Father your Purchaser?

HE made you and established you.

7. Remember days antiquity.

Mentally scan years generation and generation.

Ask your father and he is to declare to you.

Your elders and they will say to you.

8. In bequeathing Most High nations.

In His separating sons of man.

He establishes boundaries peoples.

To number sons Israel.

9. For portion Yehovah His people.

Jacob line His inheritance.

10. He finds him in a land – a wilderness.

And in chaos – a howling, wasteland.

He encompasses him; He educates him.

He guards him as little man His eye.

11. As eagle wakes up his nest.

Over His young He flutters.

Spreads His wings; He takes him.

He lifts him up on His pinions.

12. Yehovah alone He leads him.

And no with Him god foreign.

13. He makes him ride upon high places earth.

And he eats produce fields.

And he makes to suck honey from crag.

And oil from flinty rock.

14. 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.

15. And he grows fat, Yeshurun, and he kicks.

You grew fat! You grew thick!

You are bulging!

And he deserts God who made him.

And he humiliates Rock his salvation.

16. They move Him to jealousy in strangers.

In abominations they are provoking Him to indignation.

17. They are sacrificing to the demons, not God.

‘Gods’ no they knew.

Newbies, from near they came.

No have they dreaded, your fathers.

18. Rock brought forth you; may you forget!

And you have forgotten God in travail with you.

19. And saw, Yehovah, and spurned.

From provocation His sons and His daughters.

20. And He said, I will hide My face from them.

I will see what their end.

For generation contrariness.

They children no trustworthiness in them.

21. They provoked me jealous in ‘no-god.’

They have moved Me to indignation in their bubbles.

And I, I will provoke them to jealousy in no-people.

In nation foolish I will move them to indignation.

22. For fire kindled in My nostril.

And shall burn even to Sheol lowest.

And consume land and her increase.

And enflame foundations mountains.

23. I will amass upon them evils.

My arrows I will expend in them.

24. Emaciated, hunger.

And consumed fever and depletion bitter.

And fang beasts I will send in them.

With a burning, reptiles dust.

25. From out shall bereave sword.

And from inner chambers, dread.

Also young man; also virgin.

Suckling with man advancement.

26. I have said: ‘I will blow them away.’

I will cause to cease from mankind memory them.

27. If not provocation enemy I would abide.

Lest should discern their adversaries.

Lest they will say: ‘Our hand is exalted!

And no Yehovah who accomplished all this.

28. For nation devoid prudence they.

And no in them understanding.

29. If they were wise, they would understand this!

They would consider to their latter end!

30. How could chase one a thousand?

And two cause to flee a multitude?

For their Rock had sold them.

And Yehovah delivered them.

31. For no like our Rock their rock.

And our enemies, judges.

32. For from vine Sodom their vine.

And from fields Gomorrah.

Their grapes, grapes of poison.

Clusters bitter to them.

33. Burning of serpents their wine.

And poison vipers cruel.

34. They not stored with Me?

Sealed in My treasuries?

35. To Me vengeance and recompense.

To time shall waver their foot.

For near day their calamity.

And hasten readied [things] to them.

36. For will judge Yehovah His people.

And upon His servants He will comfort.

For He sees for is disappeared hand.

And none restraining and relinquishing.

37. And He said: ‘Where their gods?’

Rock they refuged in?

38. Who fat their sacrifices they eat!

They drink wine their libations.

They arising and they helping you!

May it be over you haven!

39. See now! For I, I HE!

And no God with Me.

I, I terminate, and I life-sustain.

I have shattered, and I heal.

And no from My hand deliver.

40. For I lift up unto heavens My hand.

And I say, ‘Live I to eternity.’

41. If I whet brilliance My sword.

And grasps in judgment My hand.

I will return vengeance to My adversaries.

And to those hating Me I repay.

42. I make drunk My arrows from blood.

And My sword devours flesh.

From blood slain and captives.

From head freemen enemy.

43. Rejoice you, nations, His people!

For blood His servants He will avenge.

And vengeance He returns to His adversaries.

And He has atoned His earth, His people.

⁴⁴ So Moses came with Joshua the son of Nun and spoke all the words of this song in the hearing of the people.

The order of words in the NKJV doesn’t really convey the sense of the Hebrew. Plus, the Hebrew reads Hoshea, not Joshua. It more literally reads, “And comes Moses, and speaks all words of this song in the ears of the people – he and Hoshea the son of Nun.”

The name Hoshea is used only three times when referring to Joshua. It is seen elsewhere in Numbers 13:8 and Numbers 13:16. In the latter, it says, “These are the names of the men whom Moses sent to spy out the land. And Moses called Hoshea the son of Nun, Joshua.”

The name Hoshea means “Salvation.” However, where the prefixed “H” at the beginning of the name is from is debated. It could be the definite article, thus meaning “The Salvation.” It could also be affixed as a sort of exclamation. If so, Abarim then renders the name, “Yo! Saved!”

Moses is the principal who has come forth and spoken out the words. Hoshea has come with him, being only incidentally noted. He probably sat with Moses, but the reading was accomplished by Moses.

However, this is perfectly in accord with the words of verse 31:19 where the command to write down the words of the song was stated in the plural, indicating both Moses and Joshua –

“Now therefore, write [pl.] down this song for yourselves, and teach [sg.] it to the children of Israel; put [sg.] it in their mouths, that this song may be a witness for Me against the children of Israel.”

Moses and Joshua were to write it, meaning probably that Moses spoke it forth while Joshua wrote, thus both participating. And then Moses was to teach it and put it in their mouths. Thus, what is recorded now is a precise fulfillment of that.

As for using the name Hoshea (Salvation), instead of Yehoshua (the Lord is Salvation), regardless of any other reason, this absolutely identifies that it is the same person who had been faithful forty years earlier and who had stood on the side of the Lord when all the spies and the people had rebelled against Him.

Hoshea was designated to go into Canaan. At that time, Moses called him Yehoshua, a name he has been called since. However, just prior to entering the land, he is once again designated by his original name, Hoshea.

It is thus not unlike Jacob who was twice named Israel (Genesis 32:28 and Genesis 35:10). In this, (Hoshea/Yehoshua – Salvation/Yah is Salvation) we see hints of Jesus (Yeshua) who is Salvation, and who is the Lord (Yehovah) who is Salvation. Jesus came to save His people because He is the Lord who saves His people.

In this verse, and in the surrounding picture of events, there is this rather incredible expression of what God is doing. The Lord speaks His word to and through Moses (He who draws out). It anticipates the Lord Jesus drawing out the will of the Lord – His standard.

Joshua (Yah is Salvation – God in Christ) is there, included in the writing of the word. The Lord (Yehovah) is expressing Himself through the Word. Now, the name is changed to Hoshea (Salvation). He is there receiving the word. The humanity of Jesus receives the word and embodies it.

Moses cannot enter the promise but must die outside of it. Christ Jesus dies in fulfillment of the law and the law dies with Him. Jesus (Salvation) rises as the Giver of the New Covenant, confirming He is the Lord (Yehovah) who is Salvation.

How do you express all of what Christ Jesus is doing? You introduce several figures to represent the various roles, and in the middle of the process you introduce a secondary name to indicate the role He will then fulfill in a unique way.

The entire process is just at the edge of what the mind can grasp, but it is clear enough to reveal what God would do in Christ – the God/Man.

As for Hoshea’s father, Nun, and as noted already, it is the confirmation that it is the same family, and he is the same faithful person noted in Numbers. And more, it is also a confirmation of what the Lord will do.

Nun is from the verb nun, to propagate, or increase. This is what Christ would do, increasing the family of God through His completed work. As for the law itself, which includes the speaking forth of the song…

⁴⁵ Moses finished speaking

v’kal mosheh l’daber – “And finished Moses to speak.” The meticulous recording of the fact is given to show complete and absolute obedience to the previous command. Nothing directed by the Lord has gone by the wayside, including the speaking out of…

^{45 (con’t)} all these words to all Israel,

The voice of Moses personally spoke out the words to those who represented all of Israel. Hence, it is “to all Israel” not just at this time, but for all time. In his speaking forth the words, and in the recording that he has done so, it stands as a witness for all Israel for all time. This is certainly the sense that should be derived here, and it is reflected in what he next says…

⁴⁶ and he said to them: “Set your hearts on all the words

The Hebrew is direct – “Set to your hearts to all the words.” The heart refers to the mind, the seat of reasoning. Moses is telling them that they are to take the words and set them to their minds, meaning fix them firmly there.

This must be considered a command in and of itself. As such, to fail to do so, which is something anyone who has not completely memorized them is guilty of, then it is its own violation of the law. The impossible trap of noncompliance is practically written into what is said. It makes the knowledge of God in Christ all the sweeter to consider. Moses is referring to the words…

^{46 (con’t)} which I testify among you today,

The verb ud comes from a root signifying to duplicate or repeat. It is that which comes around again. In other words, Moses is bringing around again that which he received, duplicating it in the ears of the people. It is that which the Lord spoke to Moses, using the noun form, ed, in the previous chapter –

“Now therefore, write down this song for yourselves, and teach it to the children of Israel; put it in their mouths, that this song may be a witness for Me against the children of Israel. ²⁰ When I have brought them to the land flowing with milk and honey, of which I swore to their fathers, and they have eaten and filled themselves and grown fat, then they will turn to other gods and serve them; and they will provoke Me and break My covenant. ²¹ Then it shall be, when many evils and troubles have come upon them, that this song will testify against them as a witness; for it will not be forgotten in the mouths of their descendants, for I know the inclination of their behavior today, even before I have brought them to the land of which I swore to give them.” Deuteronomy 31:19-21

Thus, they are the very words of the Lord, and they are those same words…

^{46 (con’t)} which you shall command your children to be careful to observe—all the words of this law.

The words continue in the plural, “you all shall command.” It is a directive not just for the nation in general, but everyone in the nation in particular. The people were to learn the words, and they were to command them to their children. The unceasing nature of the mandate is clearly noted here.

It’s rather tragic too, because if you were to ask the most basic question of the law to almost any Jewish person today, they might (?) get the names of the books of Moses right, but not much more. The utter failure of their keeping of the law is reflected in this, and the sentiment today is that found at the time of Jeremiah –

“Now therefore, speak to the men of Judah and to the inhabitants of Jerusalem, saying, ‘Thus says the Lord: “Behold, I am fashioning a disaster and devising a plan against you. Return now every one from his evil way, and make your ways and your doings good.”’”
¹² And they said, “That is hopeless! So we will walk according to our own plans, and we will every one obey the dictates of his evil heart.” Jeremiah 18:11, 12

This is the burden of the law, and is it that which was intended to conduct the people to Jesus. This was its true and ultimate purpose. The law, with all of its stern warnings of impending doom and judgment, is actually a letter of love pointing the weary soul to a restful abode in the presence of Christ.

But the law had to serve its time and have its purpose fulfilled. Until that time arrived, and until it was finally completed by Him, it was to be a guard for the people…

⁴⁷ For it is not a futile thing for you,

Though nobody translates it this way, the preposition is “from,” not “for.” And more, it bears an emphasis: ki lo davar req hu mikem – “For not word empty, IT, from you.” Therefore, this is not speaking directly about Moses’ words to them, but the repetition of Moses’ words to the children –

“Set your hearts on all the words which I testify among you today, which you shall command your children to be careful to observe—all the words of this law. ⁴⁷ For it is not a futile thing for [from] you, because it is your life, and by this word you shall prolong your days in the land which you cross over the Jordan to possess.”

The point here is that Israel is, in fact, going over to possess the land. But that possession will end if the word is not extended to those who come after this generation. Therefore, it is that Israel hears the word and applies it, but also passes it on. It is…

^{47 (con’t)} because it is your life,

Again, it bears an emphasis: ki hu khayekem – “For IT your life.” This is the last time that this thought is expressed in Deuteronomy. In fact, it is the last time that the word khai, or life, is spoken forth in the book. And it is directly speaking of the word. The word is equated to the life of the people. But what is the word that it can bear such power?

The word hu, or it, is a masculine pronoun, but because it is speaking of the word, the law, it is rendered “it.” However, in understanding one’s New Testament theology properly, one cannot help but see more clearly what John was thinking as he opened his gospel –

“In the beginning was the Word, and the Word was with God, and the Word was God. ² He was in the beginning with God. ³ All things were made through Him, and without Him nothing was made that was made. ⁴ In Him was life, and the life was the light of men.” John 1:1-4

It is hard to imagine that John was thinking of anything other than exactly this. Though written in Greek, John’s thinking was that of a Hebrew. Today, when the New Testament is translated into Hebrew, the same word, davar, is used when translating John 1:1.

Jesus Christ is the embodiment, the physical manifestation of, the word of God which is expressed through the law which Moses has put forth. Jesus explicitly said this to the people in both John 5:38, 39, and John 5:46. Therefore, to reject the word Moses conveys is to then reject everything anticipated in Christ. And to reject Christ, when He came, is to utterly reject the Lord God. As such…

^{47 (con’t)} and by this word you shall prolong your days in the land

It does not say “in the land,” rather: u-ba’davar ha’zeh taariku yamim al ha’adamah – “and in the word, the this, you shall prolong days upon the ground.” This is speaking less of Israel possessing Canaan itself than it is speaking of the people possessing life upon the ground.

What good would it be to possess the ground if the ground was barren, dried up, and dead? The people would die from famine. This is what is being more directly conveyed. Thus, “life” of the last clause is what is being connected to “prolong days.” And that is upon the ground…

^{47 (con’t)} which you cross over the Jordan to possess.”

As has been seen before, there is a sort of pun being conveyed here, where the verb translated as “cross over” is used: asher atem overim eth ha’yarden shamah l’rishtah – “which you ‘crossers-over’ the Jordan there to possess.”

The word overim, or “crossers over,” is identical in spelling to ivrim, or Hebrews. Hebrews are those who have “crossed over,” and these now are the “crosser overs.” As such, the typology of Christ is evident. Those who cross over the Jordan, which pictures the coming of Christ – the incarnation – are those who are the true Hebrews.

Israel is simply living out in type that which is more perfectly expressed in the person who comes to God through Christ.

It is your life and your length of days
Hold fast and cling to it, not in part but in whole
It is the guide to lead you always
And is the protector of your very soul

Let this word dwell in you richly always
Let your mouths express it in songs, psalms, and hymns as well
Let it be the path upon which you walk all your days
This word is life. It is your life, so to you I tell

Cling to this Word, the word of God that He gave for us
Let your mouths confess Him; He is your life and length of days
Come to the Word; come to the Lord Jesus
And He shall guide you forever, even for eternal days

II. Because You Did Not Hallow Me (verses 48-52)

⁴⁸ Then the Lord spoke to Moses that very same day, saying:

The words “that very same day” are from the Hebrew b’etsem ha’yom ha’zeh, “in bone the day the this.” It is an idiomatic expression found several times in Genesis through Leviticus, but this is the only time it is stated in Deuteronomy.

The expression “in bone” means “the same,” coming from Adam’s proclamation when he was presented with his wife –

“This is now bone of my bones
And flesh of my flesh;
She shall be called Woman,
Because she was taken out of Man.” Genesis 2:23

To identify something “in bone” means it is that and none other. As such, this is referring to the fact that Moses spoke out the words of the song, and on that exact same day he was given the instructions that are just ahead. They are a close repeat to the words of Numbers 27 –

“Now the Lord said to Moses: ‘Go up into this Mount Abarim, and see the land which I have given to the children of Israel. ¹³ And when you have seen it, you also shall be gathered to your people, as Aaron your brother was gathered. ¹⁴ For in the Wilderness of Zin, during the strife of the congregation, you rebelled against My command to hallow Me at the waters before their eyes.’ (These are the waters of Meribah, at Kadesh in the Wilderness of Zin.)” Numbers 27:12-14

With that brought to memory, the narrative continues with…

⁴⁹ “Go up this mountain of the Abarim,

aleh el har ha’avarim hazeh – “Go up into Mount the Abarim the this.” Moses is instructed to go into the mount of the Abarim. The word comes from avar, meaning to pass over, by, or through. The “im” at the end is a plural marker, like our “s.” Thus, it is “The Crossings Over” or “The Regions Beyond.”

They are in the regions beyond Canaan, and Canaan is actually the point of reference. The specific mount is then next stated…

^{49 (con’t)} Mount Nebo,

The name Nebo is most likely derived from navi, or prophet. Thus, it means something like prophet, interpreter, spokesperson, or foreteller. Another word it is connected to is navah, meaning high or prominent. It is to the high places that people would go in order to get “nearer” to God and to receive a word from Him or sacrifice to Him. As such, a secondary meaning is height.

Therefore, it would be a high place where someone would go to receive a word, a vision, a prophecy, and so on. That is actually fitting for the occasion.

^{49 (con’t)} which is in the land of Moab,

The words are spoken to Moses who is in the land. He is not unaware of the fact. As such, the name is a reminder to him that he will not enter Canaan. He is dying in the land known as “From Father,” which is…

^{49 (con’t)} across from Jericho;

al pene Yerekho – “upon face Jericho.” The meaning is “facing Jericho.” When on the mountain, the immediate sight would be the city. The name Yerekho (with various spellings) has a dual significance. It means City of the Moon, and it means Place of Fragrance. It is from this place, the Mount of the Prophet (or the Mount of Height), looking toward the Place of Fragrance, that Moses will…

^{49 (con’t)} view the land of Canaan,

The name Canaan is derived from the word kana, “to humble,” or “to subdue.” That comes from a root signifying “to bend the knee.” Thus, it signifies something like humiliated, or humbled, or even subdued. It is also connected to the word signifying a merchant. It is this land…

^{49 (con’t)} which I give to the children of Israel as a possession;

It is the land of promise, the land of inheritance, and the land that will become the possession of Israel. The original intent was that it was to be their place of rest, but that was only so far as it is typical of the true place of rest which was lost at the fall of man.

Israel is the redeemed nation, and the land in that state of having been redeemed is Canaan. Everything being stated here, and everything which occurs is given in typology. It anticipates the coming of Christ, His work, and what that work then makes available to those who receive it. As for Moses, that is not the case…

⁵⁰ and die on the mountain which you ascend, and be gathered to your people, just as Aaron your brother died on Mount Hor and was gathered to his people;

The Lord specifically brings in the matter of ascending (alah), being on a mountain, and dying – just as Aaron died on hor ha’har, or “Mount of the Mountain.” A one-to-one comparison to what happened to Aaron is being made concerning Moses’ own death…

⁵¹ because you trespassed against Me among the children of Israel

The word “because” gives the sense, but it reads more precisely, saying, al asher mealtem bi b’tok bene Yisrael – “upon which you (pl.) acted treacherously against Me in midst children Israel.”

Using this form, al asher, upon which, He is linking it to their ascent (alah). The two words are connected, the one al coming from the other alah. It thus helps explain why Aaron and now Moses had to ascend at their deaths. Their defiance was…

^{51 (con’t)} at the waters of Meribah Kadesh, in the Wilderness of Zin,

The name Meribah is derived from what occurred.  There was riv, or strife, and so the name of the place was called Merivah, meaning Place of Quarreling. The name Kadesh comes from the verb qadash, meaning to hallow or set apart. Thus, the whole name would signify something like Sacred Place of Quarreling. That is said to be…

^{51 (con’t)} in the Wilderness of Zin,

The wilderness is a place of testing. Zin means “thorn.” But it also is connected to a word signifying a place of dryness. As such, it is where the thorn would flourish. This is where they were to draw water from the rock by speaking to it. But they failed to do so…

^{51 (con’t)} because you did not hallow Me in the midst of the children of Israel.

Again, the Lord repeats the words of the first clause: al asher lo qidashtem oti b’tok bene Yisrael – “upon which no you (pl.) hallowed Me in midst sons Israel.” Putting the corresponding thoughts side by side can help you see what is being conveyed –

“Go up (alah) into mountain.”
“And die on the mountain which you ascend (alah).”
“upon which (al asher) / you acted treacherously against Me / in midst sons Israel.”
“upon which (al asher) / you did not hallow Me / in midst sons Israel.”

The law (Moses and Aaron) is the problem that must be rectified, and it must occur before Israel can enter into the possession. Having said that, a note of grace is extended to Moses in his ascent…

⁵² Yet you shall see the land before you,

ki mi’neged tireh eth ha’arets – “For from before you shall see the land.” The meaning is clear. Moses will look forward from the ascent and he will front his face to Israel, viewing it from a distance…

*^52 (fin) though you shall not go there, into the land which I am giving to the children of Israel.”

The sentence of dying outside of the land of promise was pronounced. It will not be amended. Moses, who represents the law, will see the land from a distance, but he will not enter into what the sons of Israel shall receive.

You shall die outside the inheritance
Because You did not hallow Me
Even when I gave you every chance
You were unable to perform accordingly

There is a disconnect that must be corrected
The law must be first taken away
Because there is a flaw that has been detected
And so, it must be this way

It is by the law that comes the knowledge of sin
And in that knowledge, all become guilty before Me
Through the law, one is completely done in
If you don’t get that, look to the cross and you will see

I the Lord will accomplish all that needs to be done
When I give of Myself in giving My Son

III. Pictures of Christ

As we progressed through the verses, there has been some explanation of what is going on, but to draw it all together, and without trying to stretch the meaning too far, each word of the second section is intended to fit together to form a story.

Moses, he who draws out – meaning the law from the Lord – is to ascend the mountain of the Regions Beyond, the Mount of Height, which is in the land of From Father, across from the Place of Fragrance and there he will view the Land of the Humbled, the place which the children of Israel are set to possess.

Moses anticipates Christ who ultimately draws out the word of the Lord, being the very Word of God. The law must come first in order to anticipate Him. In order for the children of Israel to enter the promise, though, there must be a change in the structure of things.

A promise was already made to Abraham concerning the inheritance. It was based on faith, not on the law. As Paul says, “For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise” (Galatians 3:18).

This must be resolved then. The law is contrary to the promise. The law is not of faith at all. The two are diametrically opposed. As this is so, Moses is given to anticipate what actually occurred in Christ. It was Christ Jesus who went to the regions beyond, outside of the promise.

He is the Prophet who came from the Father and who embodied the law that came from Him while the in Place of Fragrance, heaven, meaning the Land of the Humbled, remained at a distance. But it is set apart for the children of Israel. Their entrance is emblematic of those who will enter the promise once the law is dealt with.

The Land of the Humbled, Canaan, represents those who have humbled themselves before God in Christ. That is seen in several ways in the New Testament, but a couple of examples will show this –

“For this reason I bow my knees to the Father of our Lord Jesus Christ.” Ephesians 3:14

“But why do you judge your brother? Or why do you show contempt for your brother? For we shall all stand before the judgment seat of Christ. ¹¹ For it is written:
‘As I live, says the Lord,
Every knee shall bow to Me,
And every tongue shall confess to God.’” Romans 14:10, 11

This is the goal, the hope, of those who come to Christ. But, as I said, before one can enter the Place of Fragrance, heaven, the law must be dealt with first. That is seen in the words concerning Aaron and Moses.

Both of them had to ascend mountains where they would die. Aaron ascended hor ha’ har, or “Mount of the Mountain.” Moses ascended Mount Nebo, or “Mount of Height.” The symbolism seems somewhat obvious. They both have represented the law.

Together they violated the word of the Lord, destroying the typology of salvation by faith in the completed work of Christ. They were told to simply speak to the rock and water would issue forth, as was recorded in Numbers 20.

The rock pictured Christ in his exaltation, and water was to issue forth by the simple word of faith. Instead, they struck the rock as they had at Horeb. But that pictured Christ in His suffering. What they did by striking and not speaking was not of faith at all.

It shows that the law is not of faith. It is a path of working one’s way to God, doing things in an attempt to receive what He instead freely offers. The work of the law was done by Christ Jesus. To instruct us on this more fully, Moses and Aaron, typical of the law, had to ascend under their own strength to the high place, and there they died – outside of the promise.

Their act of disobedience was recorded to highlight Christ’s perfect obedience. He lived out the law and He embodied it. But the law is not of the inheritance, and so Christ had to die in fulfillment of it. Without that, none could enter the promise, just as Israel under Moses could not.

If you can stretch your mind a bit, think of Moses on Mount Nebo and of Christ on the cross. What does Paul say about that moment as He died?

“And you, being dead in your trespasses and the uncircumcision of your flesh, He has made alive together with Him, having forgiven you all trespasses, ¹⁴ having wiped out the handwriting of requirements that was against us, which was contrary to us. And He has taken it out of the way, having nailed it to the cross. ¹⁵ Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it.” Colossians 2:13-15

Moses looked with longing at the land of promise, stretching his vision out to see what Israel would receive. Christ, the embodiment of the law, looked forward to what we would receive. Until He died, the inheritance remained distant and inaccessible to us, and – indeed – even to Him.

He had to complete what was set before Him. Moses ascended and looked, Jesus ascended and looked. Moses was to die because he failed to provide the word of faith. Jesus died so that He could provide the word of faith, and so that we could receive what that word of faith offers.

The lesson of Moses is one that escapes a large portion of the people of the world. You cannot “do” in order to enter the inheritance. You must receive by speaking the word of faith. Everyone is doing and doing in order to get what has already been done. And because it was done by God in Christ, there can be no more doing.

When Paul said that the law was nailed to the cross, he means exactly that. Jesus Christ, the embodiment of this law, and the one that Moses eventually saw after he realized his own shortcomings, was nailed to the cross.

What was given through Moses was spoken forth by God. Christ is the One that spoke it out. Christ is the One it spoke of. And Christ is the One that completed that spoken word.

He hung on the cross, nailed to it. And He took away that law, meaning His own life, through death. In His death, He not only annulled one covenant, He established another.

If anyone thinks that Israel entered Canaan through law observance, they haven’t read the Bible. The priests bearing the ark stepped, by faith, into the rushing waters of the Jordan, and the waters stopped, allowing them to enter. That was an act of faith in the power of the Lord, and that ark was only a representation of the place where propitiation is made between God and man – the dead body of Jesus Christ.

Everything comes back to the thought of the cross. It is only through that marvelous spot where Jesus died that our heavenly hope is finally realized. The law was the obstacle, Christ removed that obstacle, and then He entered into His glory, making the way possible for us to enter with Him. This is the word of faith which we preach and by which you are saved.

Be sure to accept that word, believe with your heart, and confess with your mouth that God raised Him from the dead. In this, the things of life will go well with you.

Closing Verse: “For it pleased the Father that in Him all the fullness should dwell, ²⁰ and by Him to reconcile all things to Himself, by Him, whether things on earth or things in heaven, having made peace through the blood of His cross.” Colossians 1:19, 20

Next Week: Matthew 27:23 Pilate asks about God’s only begotten Son… (What Evil Has He Done?) (Resurrection Day 2022 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.

Because You Did Not Hallow Me

So Moses came with Joshua the son of Nun
And spoke all the words of this song
In the hearing of the people
So that forever they would carry it along

Moses finished speaking these words to all Israel
And he said to them: “Set your hearts on all the words
———-which I testify among you today
Which you shall command your children
To be careful to observe—all the words of this law, so to you I say

For it is not a futile thing for you
Because it is your life, so to you I address
And by this word you shall prolong your days
In the land which you cross over the Jordan to possess

Then the LORD spoke to Moses that very same day
Saying: “Go up this mountain of the Abarim, Mount Nebo
Which is in the land of Moab
Across from Jericho

View the land of Canaan
Which I give to the children of Israel as a possession
And die on the mountain which you ascend
And be gathered to your people; it is your final session

Just as Aaron your brother died on Mount Hor
And was gathered to his people, becoming a has been
Because you trespassed against Me among the children of Israel
At the waters of Meribah Kadesh, in the Wilderness of Zin

Because you did not hallow Me, so to you I tell
In the midst of the children of Israel

Yet you shall see the land before you
Though you shall not go there, as to you I tell
Into the land which I am giving
To the children of Israel

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…

 

 

 

 

 

 

 

 

 

 

 

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.”