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Song of Moses

Discussion in 'Christian Apologetics Forum' started by Christina, Nov 12, 2007.

  1. Christina

    Christina New Member

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    Before the children of Israel entered into the promised land, Moses taught them this song, from the mouth of God. Just as in Moses' time, before the KING OF KINGS AND LORD OF LORDS returns in glory, this is the song that the faithful will sing.Deuteronomy 32) 1: Give ear (Cp. Isa.1:2), O all you heavens, and I will speak; and hear, O earth (Cp. Rev. Chapters 14 & 15), the words of my mouth. 2: My doctrine shall drop as the rain (Heb. lekah. First occ. = good teaching), My speech (= the words of my mouth) shall distil as the dew (the purest water there is. Cp. Mic.5:7), as the small rain upon the tender herb, and as the showers upon the grass (Latter day rains. First occ. here, cp. Ps.65:10; 726. Jer.3:3; 14:22. Mic.5:7): 3: Because I will publish the name of Yehovah: ascribe you all greatness to our Elohim. 4: The Rock (Used of Yehovah in this song 5 times [the number of grace], vv.4,15,18,30,31. Used twice in irony vv.31,32. Cp. 2 Sam.23:31,32), His work is perfect: for all His ways are judgment (= justified): a El (= Eng. God) of truth and without iniquity (Heb. 'åval, sin in its nature as deceitful, dishonesty, that which is not equal and right, unfairness in dealngs, also rendered unjust), just and right is He. 5: They have corrupted themselves, their spot (= blemish. Spots of a leopard do not change, symbolic of Kenites = the sons of Cain [which is the son of Satan]) is not the spot of His sons: they are a perverse and crooked generation. (The noun "generation", is put last by Fig. Hyperbaton, for emphasis, in contrast with "thee Rock" of v.4, which is there put first. Cp. v.20. Render the verse thus: "A perverse and crooked generation has corrupted itself: To be no sons of His in their blemish) 6: Do you all thus requite Yehovah, O foolish people and unwise? is not He your Father that has bought you? has He not made you, and established you? (the answer is yes!) 7: Remember the days of old (look at your history. Cp. Ps.77:5), consider the years of many generations: ask your father, and he will shew you; your elders (prophets, scholars), and they will tell you. 8: When the Most High (= Elyon) divided to the nations their inheritance (As an inheritance. Cp. v.9. Heb. nåhal = to posses. Not Heb. pålag [Gen.10:25], which = to cleave by disruption, or pårur [Gen.10:5,32], which = to divide by breaking off), when He separated the sons of Adam, He set the bounds of the Peoples according to the number of the sons of Israel. 9: For Yehovah's portion is His People; Jacob is the line of His inheritance (All natural seed of Israel plus those adopted. The line because the inheritance was alloted by a cord or line. Cp. 1 Chron.16:18. Ps.16:6; 19:4. Mic.2:5 ). 10: He found him (i.e. Jacob) in a desert land, and in the waste howling wilderness; He led him about, He instructed him, He kept him as the apple of His eye (First occ. of Heb. båbah, used of the small round dark pupil of the eye. Heb. = hole, gate or door of the eye. Cp.Ps.17:8. See Zech.2:8. Called "pupil" from Latin pupilla = a little girl). 11: As an eagle flutters (same word as Gen.1:2) her nest (put for the young in it), flutters over her young, spreads abroad her wings (in which lies the feathers), takes them, bears them on her wings (in which lies the strength. The eagle encourages them to fly and catches them when they fall): 12: So Yehovah alone did lead him, and there was no strange god with him (no false Christ). 13: He made him ride on the high places of the earth, and he did eat the increase of the fruit from land; and He made him to suck honey out of the rock (a rock, as a fortress, unmovable), and oil (honey and oil put for all delicious things) out of the flinty rock (Heb. zûr = rock in situ, sharp and precipitous.Hence a refuge and security); 14: Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan (Confirming the promise of v.13 as to high or mountainous places), and goats, with the fat of kidneys (= white of the kernals) of wheat; and you did drink the unmixed blood of the grape (no contamination). 15: But Jeshurun waxed fat (= the Upright One. First occ. Fig. Metonymy, put for the ideal Israel. Cp. 33:5,26. Isa.44:2, as chosen by God. Also used in irony for Israel when he had it too good), and kicked (=trampled under foot, hence to condemn. Heb. bå'at. First occ.): you are waxen fat, you are grown thick, you are covered with fatness; then he forsook Eloah (The God in respect to worship. First occ.) Which made him, and lightly esteemed the Rock of his salvation. 16: They provoked Him to jealousy (Cp. Ps.78:58) with foreign gods, with abominations provoked they Him to anger (Strange teachings and traditions of men). 17: They sacrificed to devils (= demons, Heb. shêd. First occ. Cp. Ps.106:37. 1 Cor.10:20), not to Eloah; to gods whom they knew not (eg. "Easter", they didn't exist), to new gods that came recently up (=recent, lately. Heb. kårab, as in Judg.5:8), whom your fathers feared not (= trmbled at. Heb. så'ar. Not går,reverence). 18: Of the Rock that begat you you are unmindful, and have forgotten Elohim that formed you. 19: And when Yehovah saw it, He abhorred them (Cp. Ps.106:40), because of the provoking of His sons (the provocation produced by the conduct of His People), and of His daughters. 20: And He said, I will hide My face from them (see 31:17), I will see what their end shall be: for they are a very perverse generation (Heb. haphakpak. First occ), children in whom is no faith (stubborn, denies that He exists). 21: They have moved Me to jealousy with that which is not god; they have provoked (see Rom.10:19) Me to anger with their vanities (= emptyness): and I will move them to jealousy with those which are no People (Arabia, see Amos 6:14. Cp. Ro.10:19; 11:11); I will provoke them to anger with a foolish nation. 22: For a fire is kindled in Mine anger, and shall burn unto the lowest hell (sh'eôl), and shall consume the earth with her increase, and set on fire (Heb. lahat. First occ.) the foundations of the mountains (bad elements only. See 2 Pet.3:10). 23: I will heap mischiefs upon them; I will spend Mine arrows upon them (troubles and accidens, named in v.24). 24: They shall be burnt with hunger, and devoured with burning heat (deseases. Heb. repheph. Fist occ.), and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust (Heb. zåhal = to crawl or creep. First occ.). 25: The sword outside (= God's Word), and terror from the inner chambers, shall destroy (= bereave) both the young man and the virgin, the suckling also with the man of gray hairs (no one, i.e. all peoples, all ages can escape Him). 26: I said, I would scatter them into corners (= disperse them, scatter them as the wind. Them = Jacob, the natural seed. The verb på'áh occurs only here. The Servus Codex divides the one word 'aph'êyhem [disperse the] into the three words áph êh, hem, = "I said in anger, Where are they?"), I would make the remembrance of them to cease from among mortals (God allows the enemy to come for correction): 27: Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely (= mistake it. The Heb. nåkar, a Homonym with 3 meanings: #1. to mistake, here; #2. to acknowledge, Job 34:19;#3. to deliver, 1 Sam.23:7. Both A.V. and R.V. miss the first [R.V.= misdeem], admit the second and third [although the R.V. margin suggests "alienated" for "delivered"), and lest they should say, 'Our hand is high, and Yehovah (Note the 5 Divine titles in this song. #5 = grace) has not done all this.' 28: For they are a nation void of council (= deliberation), neither is there any understanding in them (No God no counsil). 29: O that they were wise (cp. Ps.81:13,14), that they understood this, that they would consider their latter end! ("If the would have listened to Me" [God]) 30: How should one chase a thousand (Cp. Lev.26:8. Josh.23:10. 2 Chron.24:24. Isa.30:17), and two put ten thousand to flight (fearless in His service), except their Rock had sold them, and Yehovah had shut them up? 31: For their rock (= Tyrus = Satan.) is not as our Rock (= Christ. Cp. 1 Sam.2:2 and v.4), even our enemies themselves being judges. 32: For their vine is of the vine of Sodom, and of the fields of Gomorrah (perversions): their grapes are grapes of gall, their clusters are bitter: 33: Their wine is the poison of dragons (i.e. the Red Dragon, Satan), and the cruel venom of asps (i.e. The Sepent, Satan). 34: Is not this laid up in store with Me, and sealed up among My treasures? 35: To Me belongs vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. (2nd half of Isaia that Christ left off in the synagogue) 36: For Yehovah shall vindicate his people (Cp. Lev.26:25. Judg.2:18. Ps.7:8; 135:14. Jer.51:6), and repent Himself for His servants, when He sees that their power is gone, and there is none shut up, or left (Heb. 'åzab, is a Homonym, with two meanings: #1. to leave, or forsake [Gen.2:24; 339:6. Neh.5:10. Ps.49:10. Mal.4:1]; #2. to help, restore, strengthen, shut in, or fortify, as in [Ex.23:5. 1 Kings 14:10. 2 Kings 14:26. Neh.3:8. Jer.49:25]. See the notes on these passages. Hence, here, = defended and protected. Note the perplexity manifested in the margins of the A.V. and R.V.). 37: And He shall say, 'Where are their gods, their rock in whom they trusted (Heb. håsåh = to flee for refuge to, to take shelter in. He [Satan] is in the abyiss, the pit), 38: Which did eat the fat of their sacrifices, and drank the wine of their drink offerings? let them rise up and help you, and let them be your protection. 39: See now that I, even I, am He (cp. Isa.44:8), and there is no god with Me: I kill (cp. 1 Sam.2:6. 2 Kings 5:7), and I make alive; I wound (cp. Job 5:18. Hos.6:1), and I heal: neither is there any that can deliver out of My hand. 40: For I lift up My hand to heaven (= I swear. The lifting of the hand put by the Fig. Metonymy, for the thing signified by it), and say, I live for ever. 41: If I whet My glittering sword (cp. Rev.19:15), and My hand take hold on justice (or retribution. Cp. Isa.1:24); I will render vengeance to My enemies, and will reward them that hate Me (just dessert). 42: I will make My arrows drunk with blood (= devour), and My sword shall devour flesh; and that with the blood of the slain and of the captives, from the beginning (= from the flesh of the chief leader) of revenges upon the enemy. (Just before change into spiritual bodies His Word will slay) 43: Rejoice, O all you nations, with His people (cp. Ps.67:1-7): for He will avenge the blood of His servants, and will render vengeance to His adversaries, and will be merciful (= be propitious, cp. Joel 2:18. Rom.15:9) to His land, and to His people" (the 2 great subjects of the song and of the O.T. This ends Moses' 8th address).
     
  2. Christina

    Christina New Member

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    We know that The Song of Moses is recorded in Deut 32. This song contains an encapsulated history of God's relationship to Israel, but it does not only cover past events, but also events yet to come. In the previous chapter: Deut 31: 28 Moses said "Gather unto me all the chiefs of your tribes, and your officers, that I may speak these words in their ears, and call heaven and earth to record against them: 29 For I know that after my death ye will utterly corrupt yourselves, and turn aside from the way which I have commanded you; and evil will befall you IN THE LATTER DAY. . ." So, it would seem that the words of this song must be pretty significant. Especially, as we see the signs of the end manifesting, and we will be singing this song at the precise moment that Christ returns, to pronounce judgment on the world. Rev 15:3 "And they sing the song of Moses the servant of God, and the song of the Lamb," It seems that this is speaking about two distinctly different songs: The Song of Moses and The Song of the Lamb. Much of this study is paraphrased from Bullinger's Commentary on RevelationThe song is divided into ten periods of history of Israel (ten being the number of ordinal perfection, marking its completeness), and each period is arranged as an 'Introversion': the first corresponding in its subject with the tenth; the second with the ninth; the third with the eighth; the fourth with the seventh; and the fifth with the sixth. Deut 32: A1-6 God's call to Hear: and the reason. The publishing of God's name: His perfect work and righteous ways. B7-14 The goodness and bounty of God to Israel. (period of the Pentateuch). C15-19 Israel's evil in return for that goodness. Their pride: forsaking of God; despising the Rock of their Salvation; moving Him to anger (period of past history). D20 Divine reflections on the period while Israel is "Lo Ammi" (not my people). (period of Minor Prophets, esp. Hosea.) E21 God's provocation of Israel (period of Acts and present Dispensation). E22-25 God's threatening of judgment on Israel in the great tribulation. D26-33 Divine reflections on the period while Israel is scattered (period of Hosea). C34:38 Israel's evil in return for God's goodness. Their helpless condition moving Him to pity. He not forsaking them. Their Rock useless (the present period). B39-42 The judgments of God ( period of the Apocalypse). A43 God's call to rejoice for the publishing of God's Kingdom. Vengeance on Israel's enemies. Mercy for His land and for His people (fulfilment of all prophecy). The Song of the Lamb is recorded in: Rev 15: 3 "Great and marvellous are Thy works, O Lord God, the Almighty: Righteous and true are Thy ways, Thou King of the nations. 4 Who should not fear, O Lord, And glorify Thy name? Because Thou only art Holy: Because all the nations shall come and worship before Thee: Because Thy righteous judgments were manifested." The Song of the Lamb is made up of only nine lines, nine being the number of 'judgment'. This song tells us that in spite of the coming tribulation, The 'Lord God' 'Amighty' is 'Holy' and 'Righteous' and 'True'. The Lord God pointing us to Gen 2 and 3, and the setting right of all that was then put wrong. The 'Almighty' pointing us to Ex 12:41, 51, who is the God of the hosts of Israel. The Song of the Lamb looks forward to the completion of all that the Song of Moses foretells. It points to several other passages in God's Word, that speak of the results of God's judgments. The first of the six angels in Rev 14:6, 7, proclaimed that Gospel which is from everlasting, which calls on all to 'Fear God' and now, the words of the song asks 'Who shall not fear Thee?' They point back to Jer 10:7 and to this time Ps 52:13-22 and Micah 7:16, 17 refer. Ps 136:9-12 is especially to the point "All nations whom Thou hast made shall come and worship before Thee, O Lord: And shall glorify Thy name . . ." The words 'Because all the nations shall come and worship before Thee,' points to one of the results of completed judgments, as in: Is 66:15, 16, 23; Zech 14: 16, 17; Ps 66: 1-7, 67:104, 86:8, 9; Zeph 2:11. The 'righteous judgments' of God will then be made manifest. That they are and always will be righteous is testified agan and again as in: Is 26:5, 8, 9, 59:18, 19, Ps 76:8,9; Ezek 39: 17,21. This agrees with the closing words of The Song of Moses in Deut 32:41-43. Rev 15: 5 "And after these things I looked, and the Temple of the tabernacle of the testimony was opened in heaven: 6 and the seven angels who had the seven plagues, came forth out of the temple, arrayed with precious brilliant stone, and gird about their breasts with golden girdles. 7 And one of the four Zoa gave to the seven angels seven golden Vials full of the fury of God, who liveth for ever and ever." The word translated "temple" here is Naos, corresponding to the Holy of Holies which was opened, to give exit to the seven angels from the presence of God. The 'Zoa' are associated with judgmet, and are related to creation and to the earth. The Vials were golden, and belonged to the alter. Rev 15:8 "And the Naos or Holiest, was filled with smoke from the glory of God, and from His power, and no one was able to enter into the Naos, until the seven plagues of the seven angels should be finished." When the Tabernacle was opened by Moses and the Temple by Solomon, there was cloud, but not smoke as in: Ex 40:34-36; 1Kings 8:10,11. Here it is smoke, because this is the hour of God's judgment, see Rev 14:7. This is God's last call to repentence. After this, no intercession can be made, and no worship can be offered. It is as in the period of Lam 3:44 "Thou has covered thyself with a cloud, That our prayer should not pass through." Five of the ten plagues of Egypt are the same as five of these Vials. This brings us up to the time of the sounding of the seventh trump, and the coming of the KING OF KINGS AND LORD OF LORDS, and the beginning of the millenium period.
     
  3. Christina

    Christina New Member

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    bringing forward
     
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