Faith

Conspiracies

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It has been said if a lie is to believed it must be a big one

Now certain reports have suggested to Coco that not many of you are likely to read this post through as it is too long, nevertheless it shall be long. Sometimes a short rebuke is both necessary and effective, but in reasoning and critique a longer reply may be required. Another reason for you not wanting to read it through might be that it is far too convoluted, perhaps, some would say, dense or even turgid, but whatever your reason might be Coco hopes that you will be able to overcome any such propensity and continue to plough a furrow through it such as shall not be erased at least not before the late rains have come.

Paul was not afraid to use words spoken by those with whom he would not be in full agreement when they spoke the truth: so in Athens ‘in him we live and move and have our being’, as well as possibly a more famous extract from a Cretan poet there and elsewhere, are used by him to great effect. In our day however when you quote someone who happens to belong to a proscribed group you risk the most severe of opprobria, not to mention discipline, that our society can, if it believes in discipline, find. Coco says this because Coco intends to quote from one who comes in for even greater censure than the one who said something like: When a great opportunity arises, do not play with trifles.

It was this man, whom Coco shall not name but who will be well known to you, and to whom Coco is very happy to attribute the words Coco shall use should you wish to ask, but will not do so here in order to avoid the risk that this post shall be heard in Moscow or Peking having so been reported by the automated trawlers to those who think they have authority over us and what we post here and yet to the real authorities are unwilling to accept any responsibility for what we post; but that subject is really outside the scope of what Coco wishes to say here, and consequent to their audit result in a potential redaction of this post.

So to move on, it makes good business sense, some would say, that you go where the big money is. So on the eve of battle you might expect to hear: when there is an opportunity to make money out of [repeatedly] providing a vaccine to everyone on the planet, why go after (play) with something that will only benefit one in 1,000, unless the profit out of that trifle is at least 1,000 times greater than the profit to be made out of each dose of the vaccine?

Or perhaps the authorities might say: when there is an otherwise greater and more significant opportunity to exercise control over our people (they do not like to remember that at least in the West it is the other way round, they are our governors) why go after anything less? They see that there are some social benefits, although also significant costs, in social order. They forget though that a former Dutch prime minister who having done the historical analysis over a hundred years ago, concluded that the best solution to social deprivation and vice would be for the government to promote the preaching of the evangelical Christian gospel such was the evidence from the previous two hundred years of the turn around and improvement that there had been where that gospel had touched the hearts and lives of men and women. Coco is again in danger of drifting, rambling some might say, outside the scope of what Coco came here to say.

Now, if you have read Coco carefully you will note that Coco has not actually said or accused anybody of doing something or saying something which they have not said, but let Coco ask a question, based upon a remark of one who was probably knew and was known by the one who said: in the face of a great opportunity do not play with trifles, unlike Drake who when faced with the Armada continued his game of bowls, or Belshazzar who partied into the night when the Medes and Persians were at his gates.

Before Coco does so, just a brief reminder of our mortality. Before the beginning of the 20th Century our mortality rates were around 20 per mille. Coco shall not argue over whether they were as low as 17 or as high as 25. Using a five year average by 1970 they had fallen to around 12 per mille and continued to fall until about six years ago hitting a low just above 8.5 per mille. It is currently at something just under 9.5 per mille. The rates for other countries may differ, and the rates Coco has provided may differ from other sources, but the differences are not so significant as require an explanation here. Coco understands there is some kind of correlation between mortality rates and life expectancy, but it is a complex relationship, in physical terms a three body problem, so Coco must leave that to the experts in that field. Whilst reading into this matter (researching would be too strong a term) Coco was astonished to find that some work had been done on the correlation of wealth production and life expectancy. If they are right perhaps the owners of this forum might be expected to outlive Methuselah. However, causation cannot be proven, for the numbers do not determine the date of Coco’s death, rather it is the deaths of all who have gone before us which determine these numbers. Ours will only affect numbers which we shall never know.

Now in the light of what was truthfully said: if you are going to tell a lie make sure it is a big one, what conclusion might you reach over whether, if they are lies, what Coco has suggested might have been said or whether, if they are lies, what was actually said by the authorities, whether they are governing authorities or scientific authorities, which Coco has not reported here, about the current infection is the bigger lie?


In accordance with good examination practice (should we ever see them again), you are required, please, to set out your reasons in no more than the number of words that Coco has taken to reach the next following full stop.

Finally, one of the sources of the data requires Coco to state:
Office for National Statistics various years, Data obtained through the Human Mortality Database, www.mortality.org on 17 November 2020

☺ With apologies in advance for errors of syntax, orthography and grammar which may be found embedded in this document whether arising from oversight, incorrect application of language packs or generally any other misadventure; and in general for any offence given inadvertently or inappropriately or both taken or not taken by those whose sensibilities, whether grammatical, orthographical, moral or simply personable, have been offended whether, not or if you have not incorrectly misunderstood the content, intent, meaning and purpose of this article, and to those whose copyrights may have been inadvertently or wantonly infringed, but never as to cause damage the copy holder’s rights, and, if you have managed to read this far, for any errors or omissions whether wilful, unintended, innocent or deliberate in the content of this polemic, and with thanks to you who have made it thus far for your patience.

Twelve years

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A man is ‘called out’ for posting a workout referencing a film ’12 years a slave’ . What are we supposed to do? What is wrong with using such simile? ‘I’m working like a slave’ is not an uncommon phrase. Are we to be banned from using it anymore? Surely it both celebrates the capacity of a slave to work hard and at the same time recognises that a man should not have either to work as a slave or be a slave. What are we to say instead? I’m running like a winger? I’m spinning like a jet engine? Or ballet dancer? They don’t have quite the same impact, do they? And the impact that I’m working like a slave has is derived from the very thing that slavery is.

Slavery is a fact, not just of history, but of our present world. Slave traders were often rich men, and were not just white skinned. Where are the slave routes today? They may not be crossing the Atlantic but they still cross other seas. Who are the traders? Where do they live? What colour, as if it mattered, are their skins?

Our trainer came up with a bright, witty and memorable tag line for his routine. Why condemn it and him? Surely we should celebrate those who in this way expose the hardships of slavery. Perhaps he should have used the proverb slightly amended: I’m working-out like a slave.

But yet still remember: I love, I love my master, I will not go out free, for he is my redeemer, he paid the price for me. In his kingdom there is no distinction between native born and the stranger, there is one law for all: Greek, barbarian and Scythian…which I think includes even the English Irish Scots and Welsh not to mention the rest of the world, slave and free, and one day people from every tribe, tongue and nation shall eat at the table of the Lord, Jesus Christ. Come to him and live. Become his slave and discover that only in his service is their* true freedom.

* I have just noticed it that some grammaticasters may be annoyed by the spelling of ‘their’, but surely it is correct. I leave the reader to discover why that is so.

PureGym trainer received racist abuse after slave post

PureGym personal trainer sorry for ‘very ill-judged’ slavery post

PureGym sorry for ‘unacceptable’ slavery post

Whilst Coco does not agree entirely with our well-intentioned trainer’s conclusion: ‘Unfortunately I can’t rewind time and take it back – it’s my mistake and it’s a big one. I made a poor judgement in a post and I’ve apologised. I don’t know what else I can do‘, Coco also understands that there really is nothing else he can do. When a person wants to find a reason to be offended, they will not accept your apology, neither will they be persuaded by any argument that they have no cause to be offended. It behoves however those who have been offended not to themselves cause offence by insults. Let not the pot call the kettle black.

The only mistake he made was to forget that there are those in this world who enjoy taking offence at someone else’s expense and are constantly on the lookout for the opportunity to do so.

The Ignored Genocide of Christians in Nigeria

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GATESTONEINSTITUTE.ORG
The Ignored Genocide of Christians in Nigeria


Earlier this year… [Boko Haram] released a video of a masked Muslim child holding a pistol behind a bound and kneeling…

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Slave traders

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At last an acknowledgement on the BBC that the Atlantic slave trade was not solely the responsibility of Europeans, but that Africans themselves provisioned it, that the slave trade itself was already in existence when we arrived and that it survived until the second world war despite our attempts to suppress it. You may notice however that the article reads more like the speech of Mark Anthony than an apology for any part played in the trade.

If it is true that the Nigerian ancestors who “sold slaves…should not be judged by today’s standards or values” why should Colston, Rhodes and Baden-Powell be so judged?

Now, and Coco’s comments are not in Mark Anthony tone, do not think that he is suggesting that the involvement of the African justified or excused our actions, but as it also tells us in this article the eradication of slavery was quite difficult as cultural and social attitudes had to be changed. That battle took place for us towards the end of the 18th century and by the early nineteenth had been largely won by the dedicated perseverance of Christian and other members of our society. The battle must continue today as men will continue to drift from the ethos which teaches that we are all created equal and must all stand as equals before the living God for judgement, as Paul reminded the masters of Colossae, a city in the Roman empire where slavery was commonly practised, Masters, treat your slaves justly and fairly, knowing that you too have a Master in heaven.


There are other resources available on the African slave trade, this is one on YouTube (https://www.youtube.com/watch?v=AQETbqyKHng) which has been available for many years. It speaks of the greater suffering of the African slave in the non-Atlantic slave trade, and suggests why it is that the evidence of the Atlantic trade is clearly visible today whereas the evidence for the other trade has been obscured.

Listen, watch and weep.

My Nigerian great-grandfather sold slaves


The legacies of colonial slave-traders are being reassessed, but what about the Africans who profited?

A matter of wind

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In the days of lockdown one of our pastors thought Philippians would be a good place to be. Lockdown proved to be longer than that, so where then do you go? To that great and exciting book of reflections, the book of the wind or breath, no, not the Acts of the Apostles but the preaching of the Preacher, Ecclesiastes. PeteT asked for a profile, but what does a profile matter now? Three years ago it did a little; ten years it was worth something; twenty, thirty years ago surely it was something which we polished up now and again. The Preacher reflected: it was all wind or heavy breathing.

The lockdown is an enforced reflection, not to mention an opportunity to go through forty or more years of papers among which a Poisson distribution dated 8·11·73 on ticker tape had been secreted. Coco has promised himself, no longer having access to a ticker tape reader, that he shall scan it and attempt to decode it, but that is probably not the only type of promise Coco shall break without consequences. In the following reflection a profile may perhaps be discerned, as you will or not.

Continue reading →

Carrots

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Carrots are vegetables

Facebook seem to think that the post referenced here was in some way offensive for Coco, for one, can no longer access it.
Perhaps it really was to logicians, but Coco thought the argument had some merit, albeit small and inappropriately aligned, but to say offensive? To whom? Coco suspects this appropriately misaligned commentary will also be deemed offensive.

  • Carrots are vegetables, and
  • Black lives matter.

The two sentences are not comparable. One is a statement about the properties of carrots or an example of what the property vegetable is, the other is a political statement, the result of the condensation of a political manifesto or agenda into three words.

Of course additional words are required in order to explain what the political statement means. Should the first word be All, Most or Some? Does Black include brown, tan, olive, red, yellow – should Coco go on? If black only means black Coco understands, but if it means more than black why would it not also include pink? What does Matter mean? ‘Has value’ is probably what is implied.

… almost finished, two more points which are perhaps the most controversial. Is ‘Black lives matter’ true in the logical sense of true? I would suggest that those who hold this doctrine believe it is not true. They declare a contradiction. They use the slogan only because black lives do not matter and so declare an untruth.

Now please do not understand Coco, that was the penultimate point. The last point to make here is that the slogan lacks a reference point. In most cases where someone declares ‘It matters’ There is a preceding context which makes clear the meaning and to whom ‘it’ matters. ‘It matters to the customer, the boss, usw. ‘It’ is the Zanies’s hook and belt without which he cannot do his work. It matters to him, but not to Coco who would have no idea how to use it anyway. So this is the final point, to whom do the black lives matter to which this slogan refers? As Coco has said, there would be no need to say this if it were true, but it is not; black lives apparently do not matter to some. Who are the some to whom they do not matter? Coco leaves you, dear reader, to answer that question.

But let Coco affirm, just as carrots are a vegetable, Coco can use this slogan in a different way than intended: Black lives matter to God who made all men in his image, and because he has made us in his image men of all shades should treat every other man with the full respect that they expect for themselves. If you prefer to believe Darwin’s disciples rather than God then it is clear that you have no grounds on which to rest your case and claim that black lives matter any more than covid-19 virus lives matter. Sadly, we have not obeyed the commandments of God, we treat him with contempt; is it then a surprise to you than we treat other men badly? But God is not willing that we should perish, but gave his only Son to die on a Roman cross for our sins that we might be reconciled to him. Believe this and you shall live, and in Christ there is neither slave nor free, Jew nor Gentile, Greek nor Barbarian nor even Scythians we are a new one nation in him.

☺With apologies in advance for errors of syntax, orthography and grammar which may be found embedded in this document whether arising from oversight, incorrect application of language packs or generally any other misadventure; and in general for any offence given inadvertently or inappropriately or both taken or not taken by those whose sensibilities, whether grammatical, orthographical, moral or simply personable, have been offended whether, not or if you have not incorrectly misunderstood the content, intent, meaning and purpose of this article, and to those whose copyrights may have been inadvertently or wantonly infringed, but never as to cause damage the copy holder’s rights, and, if you have managed to read this far, for any errors or omissions whether wilful, unintended, innocent or deliberate in the content of this polemic, and with thanks to you who have made it thus far for your patience.

Black but comely

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Do those words cause offence? Is it the sort of thing you should shout out in the streets these days? Does it make you think of skin colouring? There are many skin types from black through browns, olives, yellows, reds, pinks, pales to white. If Coco have missed any please tell me [off?]. Please do not think that Coco has forgotten about frogs, fish, flora and feathered friends whose colourings are far more vibrant than our own. Does it make you think of complexion? A dark (to submit to modern perspectives on the matter, but Coco really means black) complexion is much more robust than a pale [white] one and longer lasting. But it is not just skin colouring that is in view here.

One of my friends declared after a wonderfully warm and dry spell in Canada: I am black! Well if your first language is not English perhaps you do not notice the similarity in the words but in Spanish soy negra (which also happens to be close to the colour of the sauce) you would, and so may be forgiven for the declaration.

And perhaps this also gives you a clue as to what is being said in the opening remark.

If this had been said in the modern age then this is what the young lady would have written to her friends perhaps through the medium in which you are now reading it, or perhaps on a better known social media platform, (and if you are not reading it well, what can I say? You would not even know that this had been written anyway) whilst on her holiday in Tenerife or Lanzarote, but they were said three thousand years ago, albeit in not too dissimilar circumstances. We find them towards the beginning of a play which antedates even the surviving plays of the Greeks by just a little short of five hundred years.

At the beginning of a play, as we were being introduced to her, one of principle characters made this declaration to her teenage friends. We do not know what her complexion was, though perhaps it is likely to have been an olive shade, but we do know how she had come to say: I am black! She herself tells us that the sun had scorched her, as one of the translators puts it. We would say tanned. She was a farmer’s daughter and worked in the open air looking after her brothers’ vineyards (under duress) rather more than her own. Her exclamation and explanation tells us that the events here are taking place in the summer months possibly around or towards the harvest time for grapes.

She was a farmer’s daughter but in the manner picked up, but toned down also, by Disney was to become even more than the Disney princess. Without giving a spoiler the story also ends in a different place than you would expect the Disney story to end. So the timing of the play is also introduced to us, the events then unfold for us over a period of perhaps as long as three or four years. The stage directions have either been lost or not preserved depending upon your perspective on the matter so it is not entirely possible to be certain of them, but there is enough in the text to settle most of the possibilities. Now, it is not at this time I want to say any more about the play, but hope to return to it in the coming days (it is not possible to return to it in the preceding days you will take careful note).

Now you may wonder what a story about a teenager who had been sunbathing has to do with Easter weekend. Well nothing really, but we all make many allusions, correlations which have no actual basis or causation, but does it matter? In scientific (in the general sense) enquiry, yes of course it does, but not in literary works, you only need to read Lucas or Adams to understand that.

Now for those of you who missed your trip to Lanzarote, Tenerife or just St Davids, and longed to have been able to write home to say those opening words to your friends but have been unable to do so, and for you who merely read the opening words just to skip to the end and for those of you who have managed to climb this far, it is in common parlance Easter time:

The Lord rose from the dead on the first day of the week having fulfilled everything that he had been sent to do, having carried the just wrath of God, paying the penalty for our sin, lying in the grave after the manner of Jonah in the belly of the whale, therefore God has highly exalted him that at the name of Jesus every knee should bow and every tongue confess that he is Lord to the glory of God the Father. Let us worship him.

Pray!

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Pray? Did I hear you say?

When did you last hear that said? We were reminded of that this morning. In these days of quarantine what do you do?

The Lord Jesus told his disciples that they too should go into quarantine. Those of you who have no interest in tax or law please skip the next paragraph. Those of you who do, please correct me. It does have a remote significance to the point I have to make, but skipping it will not harm.

Coco came across some notes of a discussion on charitable status which contained the following reference; for the purposes of obtaining tax relief, you would expect that a religious group would not find any difficulty in obtaining such a status. However the RC Carmelite Priory which housed a contemplative order, devoted to prayer, and therefore quarantined was found not to be charitable as the public benefit provided was not susceptible to legal proof, which the court required in order to act. Lord Greene did not argue that there was no public benefit but that the benefit could not be proven and without proof of benefit you cannot move from the position of being non-beneficial. That there is public benefit in private prayer is, as we shall see, without contradiction.

In the sermon on the mount, which you will know starts with the beatitudes: Blessed are the poor in spirit, etc the Lord goes on to say, just after the section dealing with charitable giving and good works where he says: Do not let your left hand know what your right hand is doing: when you pray, you shall not be like the hypocrites. For they love to pray standing in the synagogues and on the corners of the streets, that they may be seen by men. Assuredly, I say to you, they have their reward. But you, when you pray, go into your room [quarantine yourself], and when you have shut your door, pray to your Father who is in the secret place (Matthew’s gospel chapter 6).

When we are going to pray we are enjoined by the Lord to hide away in our own room away from others. It is there that we make our requests known to our heavenly Father, who hears us. Are we in our enforced quarantine making use of this opportunity to hide away and make our requests known? In times past our leaders have exhorted us in times of national distress to pray. We live in a day of international distress, do we hear that call today, or have some of our leaders lost their way?

The Lord went on in the sermon to say: your Father who sees in secret will himself reward you openly. Openly, in plain sight, in public that the benefit of your praying might be felt by all. Paul wrote to the Philippians (my paraphrase): For I know that through your prayer taken on by the Spirit of Jesus Christ, this will turn out for my deliverance.

Coco wrote this before the Queen’s speech this evening. It was good to hear her words about people who pray. Coco asked, should he change any of this? Perhaps, perhaps not….you may judge.

But we, let us pray and seek the Lord that he may have mercy upon us and upon our land. It will be costly. If you will approach him you must have clean hands and a pure heart, and who of us can say to that I do? But he in Jesus Christ will provide that so we may come to him in Jesus’s name and he shall hear us.

A great and terrible plague

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When David counted

It occurred to me the other evening, or perhaps it was morning, evenings and mornings rapidly roll into one another, that after David had conducted a census of the people that there had been a plague, the proportions of which I could not remember. It is recorded for us in chapter 24 of the second book of Samuel. In the light of the pestilence that faces us I thought I should look it up.

David in conducting a census had done wrong, not because the census in itself was wrong but because David had succumbed to pride, pride in his own rule of Israel, and pride in Israel. He had forgotten the Lord. He understood this no sooner had the partial results of the census been delivered to him and he sought forgiveness. The prophet Gad came to him to offer him three things: famine for three years, war (and defeat in battle) for three months or plague for three days. David did not make a choice, but rather fell on the mercies of God and asked of Gad that he fall into the hands of the Lord rather than the hands of men. So the matter was settled and the land would suffer three days of plague. In three days seventy thousand men died. It is fair, I think, to assume that these were fighting men as the census was only of the number of them. The count had been around 1.2-1.5 million. In three days about one in twenty had died. That was quite some plague.

On the third day Gad instructed David to build in Jerusalem an altar to the Lord on the threshing floor of a gentleman called Araunah. This David did. He paid a good price for the land and its equipment and offered there burnt offerings to the Lord. The Lord heard David’s prayer and at that time the plague was brought to an end. The destroying angel was told to restrain his hand and return his sword to its sheath.

We understand that the land which David bought would become the site of the temple which Solomon built. A thousand years later another sacrifice would be made on a nearby hill which would stem an even greater plague.

David had forgotten the Lord. In the pride he had in his achievements he turned away. The Lord is however merciful, and David was brought to repent, though it was not to be without no cost to his people. David threw himself upon the mercy of the Lord, and in obedience and reliance upon him offered an appropriate sacrifice. I am not one who looks into the book of Revelation and to say: Oh look, this is this and that is that. The trumpets sound, and the bowls are poured out. We live in a world where the trumpets sound each day – John Dunne put it:

Never send to know for whom the bell tolls, it tolls for thee.

Plague and pestilence are neither novel nor unexpected, but the severity of them may be. We are faced with a severe plague, perhaps not so severe, though we have only seen the beginnings of it yet, as the great plagues of history, and nothing yet like the pestilence that David saw, but do we hear the trumpet in the plague? Do we hear the warning? Or are we like David so proud of our own achievements that we forget the Lord? The trumpet is sounding, but we still are not woken up. We only need to look at how little notice many have taken of the warnings of our governments to see how little notice is taken of the trumpet sounding.

David’s sacrifice did not actually stem the plague in his day. It was the mercy of the Lord that brought it to an end. But David’s sacrifice did prefigure the sacrifice of the one who now sits upon his throne, the Lord himself our Jesus, the Messiah. I mentioned that above that that sacrifice would stem a greater plague, the plague that has a hundred percent mortality. It is this plague that causes us to forget him, that causes us not to want to know him, that causes so much destruction, despair, and damage in this world, in our own lives and in other people’s lives by what we do and say. It is sin. Jesus died at the hand of both Jew and Gentile for the sins of the world. That he rose from the dead confirms that his sacrifice was accepted and we, you and I, may have peace with God and eternal life in him. And more, we can look forward to a resurrection like his, where we shall receive bodies which do not suffer the weaknesses of our present bodies.

The pestilence is sounding its own trumpet to us. When it has passed there are many here today who may not be here then, but before then, will we hear the trumpet and look to the one who can stem the plague?

God can justly show mercy and provide forgiveness to sinners.

Their foot shall slip in due time

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August 4th 2019 West Hill

Deuteronomy 32:35 Their foot shall slip in due time (the word order varies in our English translations)

Introduction

About 3500 years ago the descendants of Jacob were delivered out of the house of bondage in Egypt and started their journey to the Promised Land. The passage (Deutoronomy 31:30-32:52) which was read in your hearing this evening, records Moses’s words spoken to the people before he was to die on Mount Nebo and before Joshua was to lead the people across the Jordan and into the land. At that time they had already tasted the goodness of the land, as two and half tribes had already settled on the east bank of the Jordan.

Let me first of all affirm that this text records for us actual events which took place in real history. We also believe that the record of these events was created in, as we would say today, real time. There are some who would seek to deny this and would want us to believe that this is only myth, albeit a very valuable myth, written many hundreds of years later. But to the contrary we believe, and the Lord confirms to us (no need to say this, ref: the necessity of two or three witnesses – one is the eye-witness on earth the other is the Spirit of God from heaven), that this is a contemporary eye-witness account of the events, as are all of the events – apart from one which man did not observe – recorded for us in the books of Moses.

We have an interesting point to note here, but it is not in one sense our main point. In another sense however it is. Moses had brought the people out of Egypt, and perhaps at the beginning of their journey there would have been the expectation that Moses would also be the one to take them into the Promised Land. But that was not to be.

Whilst they were in the wilderness Moses had taught the people much about the necessity of sacrifice and of the kind of sacrifice that was acceptable to God. If a sacrifice were to be an acceptable sacrifice, it had to be a sacrifice without blemish. The apostle returns to this in the letter to the Hebrews (7:27) when introducing us to the sacrifice to end all sacrifices: [Jesus, our high priest], does not need daily to offer sacrifices first for his own sins, for (v26) [he] is holy harmless and undefiled pointing here to the suitability of the sacrifice that he made.

A man, even the God-man, must be fit, in the manner that God requires, to serve God in God’s work. Moses was not fit to lead the people into the land (v51) because [he] trespassed against [the LORD] among the children of Israel … and did not hallow him.  Joshua on the other hand had been faithful, and in particular after the reconnaissance of the land, along with Caleb, the son of Jephunnah, had come back with a good report, assured that the LORD would give the land to them despite the apparent strength of the occupants. Joshua was therefore a fit and capable leader of the people for that time.

And so we have this illustration, and pointer, at the end of the life of Moses, the law-giver, that the law only condemns. Something different was needed. And at the end of Moses’s life a Jesus, for that is the Greek name for Joshua, steps in to take the people to their home.

Later the law, contrary to the law, condemned our Lord Jesus to death, not for his sins for he is spotless, but for ours. And it is this Jesus, the new Joshua, who will take his people to their eternal home, as prefigured here in Deuteronomy, and who brought it to actuality when he told the thief (more properly in our contemporary understanding of his crimes a terrorist): Today, you will be with me in paradise, so that the thief would be the first to be taken to the promised land, which beforehand had only been seen in pictures.

With this great picture in mind we turn to a few words in the midst of all that Moses had to say (v35): Their foot shall slip in due time. Jonathan Edwards, preached at least twice on these words, in 1741 in Enfield and Northampton. His sermon, Sinners in the hands of a mighty God, is well worth the read, if you have not already done so, but this evening’s is not that sermon.

We have to ask three questions:

  • Who are they whose feet shall slip?
  • What does this mean to slip?
  • What can be done to prevent slippage?

The NT provides answers to these questions, and in effect commentary on these words though not explicitly quoted, at least five of which are found in those difficult passages in the letter to the Hebrews (2, 3, 6, 10 and 12) the last of which was read to you this evening. You may have wondered at times what the apostle was saying in these passages in Hebrews for at first glance you may think that he is saying we could lose our salvation. You may have heard it said that although the Lord said ‘No-one is able to pluck [my disciples] out of my hand’ that doesn’t mean you cannot jump out yourself.

I want to show you from what Moses had to say to the Hebrews that that is false, bad theology and a complete and utter misunderstanding of these passages in the letter to the Hebrews. We do not have time to consider those passages, nor even other passages in the NT which also have a bearing on this matter, but we may touch upon them, so we shall do this not so much by considering those passages but by grasping in our minds and hearts what Moses said here to the children of Israel.

The song itself

First of all however we must get hold of this Song of Moses, and understand the general flow of the song, and therefore how the words we are to consider fit in, for this song speaks very clearly about men falling away from the calling of God, perhaps in an even clearer way than the apostle did in his letter to the Hebrews.

Its delivery to the people

The song is introduced for us in the previous chapter: Moses spoke in the hearing of all the congregation of Israel the words of this song until they were ended/when they were finished.

All the congregation – I try to imagine this. There were 3-4m people in the camp. It seems impossible that he could speak to them all at the same time. The descriptions provided however in the previous chapter suggest that it is likely that the words were spoken many times over, either directly by Moses to many assemblies throughout the camp, or once to the elders who then repeated the words to their subordinates, and so on, until the whole camp had heard. We must remember that the camp was well organised following the visit some forty years earlier by Jethro, Moses’s father in law.

The division of the song

However it was done, it is the words that were spoken that matter. They are words of warning. They are words similar to Joshua’s words to the people before he died. They are words repeated time and again by the prophets. They are words repeated by Paul in his letter to Rome, and to the Ephesian elders as he returned to Jerusalem, though the words were adapted to the context in which Paul spoke them. And they are words which need to be repeated to us today.

So briefly, we have an overview of the song, which may be divided into three parts, an introduction v1-4, a history v5-42 and a, perhaps surprising, conclusion v43.

Introduction

The first few verses introduce us to the LORD and to the beauty of the LORD. The message is so important that Moses calls on the heavens and the earth to pay attention. By heavens and earth we should understand not the senseless, ignorant creation but all sentient beings, the vast hosts of angelic beings, and men on earth, all who are capable of understanding what Moses had to say. The words are described as a gentle rain or dew – but when we read them perhaps our minds would rather turn to the fierceness of the rain in a storm than dew on the grass. But Moses is right, taken in the right way, these are gentle words of warning, and they come from the God who longs to gather his people together, who loves them with an everlasting love and, who, from their perspective, would give his own life for them.

Then Moses turns us (v3-4) to the attributes of God which will infuse this song with its life: his truth, justice and righteousness, and which will be resolved in the concluding verse.

Middle section

The middle section itself may be divided into two parts, which may themselves be subdivided.

5-18     The first part is a description and assessment of the people and the Lord’s provision for them.

19-42   The second part shows the Lord’s response to the people’s wickedness

The parts are overlapping and we find here, intertwined, descriptions of the problem, of judgement and the graciousness of the LORD towards his people.

This part clearly sets out what the problem is. It is found in the hearts of the people. It is that which will in due time cause their feet to slip.

Conclusion

The conclusion is perhaps surprising for it calls on the Gentiles to rejoice with his people. You will find that reading in the footnote in the pew Bibles (ESV). They are not to rejoice over them, nor are they to rejoice for them, but with them. The LORD has something in mind for the Gentiles which they shall share with his people, Israel.

Let me say that there is a small problem here. The Hebrew text, the Dead Sea scrolls and the Septuagint (LXX – the Greek translation of a Hebrew text which is older than the Hebrew text preserved for us by the Jews) are slightly different, though not irreconcilably:

Hebrew: Rejoice, Gentiles, his people
Dead Sea scrolls: Rejoice with him, O heavens,
            Bow down to/Worship him all the angels of God
Septuagint: Rejoice with him, O heavens,
            Bow down to/Worship him all the angels of God
            Rejoice, Gentiles, with his people
            Be strengthened in him all the sons of God

The Hebrew has one line. The Dead Sea scrolls have two different lines. And the LXX has all three lines plus one extra perhaps to complete the Hebrew parallelism.

I am not concerned with the words Worship him all the angels of God, different considerations apply to those, which though not in the Hebrew are attested in the NT, but nor indeed with Rejoice with him. O heavens as it is in the ESV, but rather with the omission of, or the relegation to a foot note of, Rejoice, O Gentiles, with his people.

This is not the place for textual criticism, nor is the speaker the man to do it, but I am disappointed that the pew version (the ESV) had ignored the witness of the Hebrew text and the LXX and used only the Dead Sea scrolls version in the main text, and especially so as Paul quotes this part of the verse in Romans 15:10 exactly as the LXX have it Rejoice, O Gentiles, with his people. However, at least this reading is in the footnote!

I prefer the Hebrew reading, which you will find in the footnote: Rejoice, Gentiles, with his people not for reasons of textual criticism but for theological reasons. This reading fits with the whole plan of salvation that the Lord had devised in which Israel would play an important part, secondly it flows naturally out of the promises made to Abraham on which the benefits that Israel had received and were to receive depended, for by them blessing was intended to come to the Gentiles, of which we also read in this song. The necessary outcome of this is that the Gentiles shall rejoice with his people.

So, stepping back then, there is a reference here back to the promise made to Abraham, that in his seed all the nations of the earth shall be blest (Gen 12:3). Israel was a special people, but only as a type of the people that God would call together out of all the nations to be, as Peter reminds us, a chosen people, a kingdom of priests, a holy nation and his special people (1 Pet 2:9). Paul speaks of the same in Romans – to the Jew first and also to the Greek/Gentile/Barbarian, whether he speaks of judgement or of salvation. We then, who are Gentiles, should remember this, that when we rejoice in the Lord, it is together with, and not apart from, the Jew.

The conclusion also shows us how the LORD will deal with the problem. It is not the blood of bulls offered by the Aaronic priesthood that shall absolve the people, but the LORD himself who shall provide an atonement for the land, his people – both Jew and Greek – again a reference back to Abraham’s reply to Isaac: God shall himself provide the lamb for the burnt offering (Gen 22:8).

With these things in mind we can turn to the middle section. And I apologise that we cannot deal with this exhaustively, nor even comprehensively, it would take far more time than we have available. If as a result you think I have misrepresented something, please do corner me later.

The middle section

The middle section consists of two parts, which may be further divided into seven. The divisions I have used are not strict, they overlap, and you may find different ways in which to organise them.

5-18     The first part is a description and assessment of the people and the Lord’s provision for them.

19-42   The second part shows the Lord’s response to the people’s wickedness

The description

5-6       A description of the people – their wickedness

It is put very simply: they are corrupt or as some say they have corrupted themselves. And as we would say, they bite the hand of the one who feeds them. They are ungrateful to their own Father, the God who brought them out of Egypt.

7-12     A description of the Lord’s care for them, his provision, his keeping

Moses then reminds the people something of their recent history. Ask your elders, he says, they will tell you how good the LORD has been to you whilst here in the wilderness. Then stepping back further he speaks of the Lord separating the peoples, probably here referring to the separation of the nations after the judgement at the tower of Babel. In this separation the cursed children of Canaan were given the land into which the Israelites were about to go. Their boundaries had been set, defining the boundaries of the Promised Land. The long awaited judgement was about to fall on them at the hand of the Israelites for Jacob is the place of his inheritance.

Then we are told something about the deliverance of the people out of Egypt, the land of bondage, here described as a desert land, a howling wilderness, for this is how it seemed to them when they raised their voices and their cries were heard in heaven. It was the Lord alone who had led them out and as it were carried them on eagle’s wings.

13-14   A description of their enjoyment his goodness, having tasted they fell away

The enjoyment of the riches of the Lord’s provision is described in terms of the blessings of rich and plentiful food: curds, milk, the fat of lambs, the best of breeds, choice wheat and the finest wines. This blessing however was abused and Jeshurun grew fat, not healthily.

15-18   A description of turning away to false gods, despite all of this they turned aside to false gods and provoked the Lord to anger

And in his fatness, he forgot that all of these good things came from the LORD, and he turned to false gods, to demons, and not even to the gods their fathers served before the Lord called them, but to novelty gods, inventing their own.

Such is the ignorance of men’s hearts, that they cannot be content with one false god, they must have more. Look at the pantheon of India, and how it has grown from a handful to the millions of today. Or to Athens, where the people were so concerned that they appeased all of the gods that they included an altar to the unknown god, just in case. And this, our own, land is falling back into such ignorance. You may have seen only this week that special, so they were described, prayers were said by animistic elders from Brazil before certain artefacts, presently held at Kew Gardens, from the Amazon were handled. This ignorance even went so far as requiring you to paint yourself in a very particular way before you even looked at some of them lest some dreadful fate befall you. What ignorance! Medusa is once again alive and well in London. But should we be surprised? In the light of this song of Moses is it not but what we can expect? Men who turn from the true God are quite adept at inventing their own.

Drawing out from the first section

In brief what this shows us, and it is extraordinary, that Israel to whom all of the promises had been given, despite their apparent benefits, rejected the Lord who provided them. If there were ever a health, wealth and prosperity gospel, it was this for they were going into a land flowing with milk and honey. They had received the promise that none of the diseases that had afflicted the Egyptians (Dt 7:15) would fall upon them. Later in the days of Solomon even silver was accounted as of little worth (1 Kings 10:21). Not only were they going into such a land, they had already tasted its benefits (v13-14) and had grown fat on it (v15). And in their fatness they abandoned the LORD.

But, as we shall see, God had something better in mind. We find that the promises are all about Christ. They are all fulfilled in him (2 Cor 1:20), and we find that Moses had instituted not a ministry of life (2 Cor 3) but of death for the law could only bring condemnation.

Christ institutes better things than Moses, for in him is life. In him we are not taken out of Egypt into a promised land in this world, in the same way that Noah was taken out of the old world into the present world and as they were taken into Canaan to take their sins with them. As if to reinforce this later these words would be heard. Jesus/Joshua asked this as he was about to depart from them: Choose you this day whom you will serve, will you serve the gods of your fathers [from beyond the Euphrates] or the gods of the land [into which you have been brought]? They were in the Promised Land, and would take all of it, but they had brought their sin with them. That sin would remain to corrupt the people, and ultimately to corrupt the land in which they lived so that it would not yield its fruit to them.

So we see that the benefits that Israel received were temporal not eternal. That is not to say they were small benefits, the benefits were great and glorious. Paul (Rom 3:1) asks the question: What advantage has the Jew? And answers in the affirmative, that there is much advantage in every way for the oracles of God had been committed to them and the LORD had promised that he would dwell among them if they were faithful to him.

But God’s judgement on them was that they had corrupted themselves (v5). Men are rebels against God. In God’s common grace he provides for all men: the sun rises and sets, the rains fall, the seed is planted, the Lord provides the harvest. Paul speaks with the Athenians of the general goodness of God to men as grounds for seeking, and knowing, the true God (Acts 17:24ff, v27). If we have no excuse in the face of his general goodness, how little excuse when he shows his special grace and care as he did to Israel in bringing them out of Egypt and into the Promised Land. But even in the face of his special grace men are rebels. We continue to corrupt ourselves.

In this world nothing could have been better than to have lived in a faithful Israel in the Promised Land, but the health, wealth and prosperity gospel failed. The law failed. It could not change the hearts of men.

The Lord’s response

So we turn to the Lord’s response.

19-22   A description of the Lord’s response, the provocation to jealousy by the Gentiles and how he shall extend his grace towards them – Paul speaks of this in Romans (10:19 and 11: 11).

The chasing after false gods provoked the Lord to jealousy and ultimately to reject the people. He spurned them (v19). He hid his face from them. Time and again we see this cycle in the time of the judges. The people go after the false gods. The Lord hides his face. The people of the land oppress them. They cry out to the Lord and he delivers them, only for them to return to the false gods.

They were not faithful, v16 They provoked him to jealousy by serving false gods. God was right to judge them. And in turn God provokes them to jealousy by showing greater grace to those who are not one people (v21) but many, that is to say to the Gentiles.

But even that was not enough to prevent the falling away, as we know looking from our day. Even when the Lord brings judgement upon them and extends his special grace to the Gentiles – to [most of] us – to provoke Israel to jealousy, Israel continues to harden her heart. Indeed the extension of grace to the Gentiles, seems to further the opposition of the Jews to the work of God. It did during the Lord’s ministry; it did during the lives of the apostles; and it continued to this day. But God will not give them up. Has God given up on Israel? Paul asked and answered in the negative. Of course not he replied for he himself was a Jew.

The reason why they are not given up is found in the next verses where the Lord’s judgement is described.

23-35   A description of the judgement that shall fall

These verses describe the judgements. They are natural disasters, pestilence, hunger, destruction, and at the hand of the wild animals. They are also wars; the sword shall devour them. There shall be no distinction of person, whether old, or young, man or woman. A thousand shall be put to flight by one. Surely under the judgement of God every heart is put to fright. No-one has safety.

And how is this possible? How was it possible that one man can put 1000 to flight? The Lord tells us that it was because he had sold them to their enemies. It was he who surrendered them (v30).

Then we see that though the judgement on Israel comes at the hands of their enemies, the enemies are no better than Israel. The LORD is the Rock of Israel (v31), and he is a faithful, righteous God. But their rock is like Sodom and Gomorrah, their grapes are grapes of gall, their wine is the poison of serpents and the venom of cobras. And so a judgement is laid up in store for them (v34). 

Note that this judgement is sealed up, and does it seem strange? It is sealed up with his treasures. Doesn’t this tell us that judgement is a precious thing? It is a not an ordinary work of God. It is not to be kept on display at all times, though the evidence of it is always present – even the rainbow in the sky reminds us of that – the Lord keeps judgement in his storehouse. He holds back his hand. When a man asks, why does God not deal with the wicked? Perhaps we should point out that if God dealt with the wicked in the way that that man had in mind, all of us would be snuffed out in an instant. But the judgements of God are far wiser than that. And he holds back his hand.

Vengeance belongs to the LORD (v35). This means that calamity shall fall on all who will not be obedient to him. Whether they ignore his common grace to all men or whether they ignore his special grace to his people, their foot shall slip in due time. One day the seal shall be broken; the store-house shall be opened; and the judgement that has been stored up shall be poured out.

I suggested that the judgements of God are wiser than man’s idea of judgement. In the midst of this description of the terrible judgement we find this strange phrase: had I not feared the provocation [or wrath] of the enemy (v27). If God had not feared the enemy he says, he would have destroyed his people from the face of the earth (v26 paraphrased). But why would God have reason to fear his enemy? Perhaps we misunderstand fear here to be fear as we would feel it. Let us consider the reason the Lord gives as to why he will not give up on them, and try to understand. He said for fear of men he will not destroy. What does he mean?

He says in v19 he spurned them, but there is a limit to his spurning. The Lord has made promises and the glory of his name is dependent upon the keeping of those promises. He will not dash them to pieces (v26) or erase their memory from among men – unlike Nineveh whose name when Alexander came across its ruins had been forgotten by those who still lived in the land.

Then, is this a reference back to Moses contention with the LORD when he said Stand aside, and I shall destroy the people? And Moses replied, Not so! For these are your people whom you brought out of Egypt. What will the nations say if you destroy them? (Ex. 32 I have condensed the words more than Moses did). Moses was bold because he was mindful of the promises that the Lord had made, and he knew that the LORD will honour his own name and therefore keep his promises to men.

But then again in considering this, think carefully that the honour of his name is independent of us or of anything he has made. He must keep his promises for they are also made to himself. The promises were in the first place to the Son, all of the other promises flow from this one. Ask of me, and I shall give you the nations as an inheritance (Psalm 2:8). Even if God were to erase everything he has made, so that nothing that had been made remained, this promise must stand for it was made by the Father to the Son, the Son fulfilled all of the conditions attached to that promise and so (Rom 3:25) [he] was set forth as the propitiation for sin. The promise must be kept or God is not God. The nations have been given to the Son, and the Son must therefore bring them to glory. God cannot cut them to pieces, nor can he wipe them out of existence or God is not God. What confidence we may have then in him. In the first instance he will save his people and bring them to glory because he is faithful to himself. As Paul says  to Timothy (2 2:13): If we are faithless, he remains faithful for he cannot deny himself.

Likewise, when he judges his people he will not allow men to say that it is the hand of man that has given them success. When Nebuchadnezzar, who had executed the Lord’s judgement on Judah, attributed the glory of Babylon to his own work, God humbled him to eat grass like the beasts of the field. Men will not take to themselves the glory of a victory over Israel.

And again, it may have been the Romans who nailed the Lord to the cross, but the Lord by Isaiah declared beforehand that this was the work of God (Is 53:4,10), and Peter also afterwards (Acts 2:23) that this was the carefully planned intention of God. The work of God in judgement is not to be overlooked by men.

Which brings us to the final part of the middle section. where the LORD says here: Now see that I, even I, am he, and there is no God besides me (v39) I kill and I make alive, I would and I heal,. Nor is there any who can deliver from my hand.

36-42   A description of the mercy that he will show

In v36 suddenly there is a change of tone. The Lord had pronounced judgement on his people at the hands of his enemies and also judgement on his enemies, and here we have the words: The LORD will judge, in the sense as it is in the ESV of vindicate, his people and have compassion on his servants.

Suddenly judgement is apparently turned on its head. This is not the judgement the man in the street means. This is a different judgement. They hated Jesus because he associated with tax collectors and sinners. The thief was condemned by a Roman court to crucifixion, but a higher court washed him and absolved him as he hung there and he was admitted to Paradise that same day.

But see the circumstances of this. It is in their extremity that the Lord reaches out to them; when their strength has gone. When his people reach the end of their strength, when they understand that by their own works they cannot please him or serve him, then he steps in to save. And so he shows this in history for in the fullness of time Christ entered this world to make atonement for his people and the land. Even when we, and they, were his enemies he stepped in to save us.

The Lord then declared that it is he who does all of these things. He kills. He makes alive. He wounds. He heals. There is no escape. And he leaves us in these words with no doubt that he is the judge. There is no other.

So then, Their foot shall slip in due time. I said that there were three things we had to ask,

  • Who are they whose feet shall slip?
  • What does this mean to slip?
  • What can be done to prevent slippage?

How do we answer these questions? So what is the cause of the slippage? What are the consequences? How can it be prevented?

Who are they? They are all men. No-one is excepted from this; the Hebrew who refuses the special grace of God; the Gentile who refuses the common grace. Both are equally enemies of God. They forsake him and turn to idols and fall under his righteous judgements, which are stored up in his treasury to be revealed in due time.

What does it mean to slip?

It means whatever the outward appearances are, and the Hebrews knew far more of the blessings of God than any other nation. How easy would have been to look at them, see how favoured they were by God and then to think that they were also pleasing to him. But no, their hearts were as ready to slip away from the outward obedience to God as the hearts of the Gentiles who made no pretence of obedience.

It means then to forget the true God. It may not mean falling into open immorality, it could mean this, but at heart it is idolatry. It is a placing of other things in our lives where God should be. We make gods for ourselves and we serve them.

What then can be done to prevent this falling away? The Lord shows in this song the inadequacy of a temporal salvation. The law cannot work, it merely condemns. The gospel of health, wealth and prosperity cannot work, it merely inflames our desires for more of this world’s good things. These things do not change the hearts of men. Something else, something different, is required in order that the something better can come. It is only at the end of the song that that is revealed to us: [The LORD] will provide atonement for his land and his people. Paul echoes the inclusion of the land in this salvation when he also says: The whole creates groans with eager expectation waiting for the revealing of the sons of God (Rom 8:23 para). The salvation of his people is intrinsically bound up with the renewal of the land and hence, by inference, of the whole creation. It is only when the Lord provides atonement for his people that we shall be brought back from the brink.

It is when we are without strength, whilst we are his enemies, whilst we are dead in our sins that he comes to show mercy to us. To those who think they are alive he says I kill, but to those who are dead and without strength he says I make alive.

Conclusion

We have seen that the law was totally incapable of helping the people. The law merely condemned. Indeed it provoked sin, and showed sin up to be what it is. Something better was required, which is here only hinted at in the final verse, but the source of which is clearly shown throughout the song, in the love, compassion and mercy of the God who desires that all should be saved and come to him through faith in the sacrifice that he would provide, Jesus Christ, so that men are left without excuse. And the better solution, the only solution, was revealed in him, when he steps in and provides atonement for the people: as Paul describes it for us in Romans (Romans 3:21-31):

Now then without the law the righteousness of God is revealed, which was spoken about by the law and the prophets (including here), a righteousness of God through belief in Jesus Christ for all who are believing, for there is no separation/distinction, in the same way as all have sinned and mangled the glory of God, they will be declared righteous as a gift by his grace through the salvation in Jesus Christ, whom God openly set forth as a pleasing sacrifice through belief in his own blood to make known/show his own righteousness in [having suffered] the sins of former times in the patience of God, in order to show his righteousness in the present time, in order to show that he is both righteous/just and the declarer of righteousness/justifier of those out of/by reason of faith of/in Jesus.

Where then is boasting? It is locked out. Through the doing of the law? Through works? No, but by the law of belief. We reason in this way, a man is declared righteous through faith without the works of the law. Is God of the Jews only? Not also of the (heathen) nations? Yes, also of the heathen. Otherwise, [not only] one God, who declares righteous the circumcised out of belief and the uncircumcised through belief?

Do we make nothing the law through faith? Not at all! But we establish [firmly, rightly and securely] the law.

And what of us? Will our foot slip in due time? We should each ask ourselves the question.

As Moses said to the people (v46-7): 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. For it is not a futile thing for 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.

And, should our foot slip, we have an advocate with the Father, Jesus Christ the righteous, so let us confess our sin and know that for fear of the enemy God will not destroy us, for he cannot deny himself.

Praise!

199      The God of Abraham praise            578 We come before our fathers’ God

579      Thy hand O God hath guided…

773      A debtor to mercy alone

The terrors of law and of God with me shall have nothing to do…

How happy but no more secure….

774      A sovereign protector

Romans 3:21-31

Hebrews 12

25        See that you do not refuse him who speaks. For if they did not escape who refused him who spoke on earth, much more shall we not escape if we turn away from him who speaks from heaven, 26 whose voice then shook the earth; but now he has promised, saying, “Yet once more I shake not only the earth, but also heaven.” 27 Now this, “Yet once more,” indicates the removal of those things that are being shaken, as of things that are made, that the things which cannot be shaken may remain.

28        Therefore, since we are receiving a kingdom which cannot be shaken, let us have grace, by which we may serve God acceptably with reverence and godly fear. 29 For our God is a consuming fire.

Deuteronomy 32

31:30   The Moses spoke in the hearing of all the congregation of Israel the words of this song until they were ended:

The Song of Moses

32:1     “Give ear, O heavens, and I will speak; and hear, O earth, the words of my mouth.

2          Let my teaching drop as the rain, my speech distil as the dew, as raindrops on the tender herb, and as showers on the grass.

3          For I proclaim the name of the Lord: Ascribe greatness to our God.

4          He is the Rock, his work is perfect; for all his ways are justice, a God of truth and without injustice; righteous and upright is he.

5          “They have corrupted themselves; they are not his children, because of their blemish: a perverse and crooked generation.

6          Do you thus deal with the Lord, O foolish and unwise people? Is he not your Father, who bought you? Has he not made you and established you?

7          “Remember the days of old, consider the years of many generations. Ask your father, and he will show you; your elders, and they will tell you:

8          When the Most High divided their inheritance to the nations, when he separated the sons of Adam, he set the boundaries of the peoples according to the number of the children of Israel.

9          For the Lord’s portion is his people; Jacob is the place of his inheritance.

10        “He found him in a desert land and in the wasteland, a howling wilderness; he encircled him, he instructed him, he kept him as the apple of his eye.

11        As an eagle stirs up its nest, hovers over its young, spreading out its wings, taking them up, carrying them on its wings,

12        so the Lord alone led him, and there was no foreign god with him.

13        “He made him ride in the heights of the earth, that he might eat the produce of the fields; he made him draw honey from the rock, and oil from the flinty rock;

14        Curds from the cattle, and milk of the flock, with fat of lambs; and rams of the breed of Bashan, and goats, with the choicest wheat; and you drank wine, the blood of the grapes.

15        “But Jeshurun grew fat and kicked; you grew fat, you grew thick, you are covered with fat [obese]! Then he forsook God who made him, and scornfully esteemed the Rock of his salvation.

16        They provoked him to jealousy with foreign gods; with abominations they provoked him to anger.

17        They sacrificed to demons, not to God, to gods they did not know, to new gods, new arrivals that your fathers did not fear.

18        Of the Rock who begot you, you are unmindful, and have forgotten the God who fathered you.

19        “And when the Lord saw it, he spurned them, because of the provocation of his sons and his daughters.

20        And he said: ‘I will hide my face from them, I will see what their end will be, for they are a perverse generation, children in whom is no faith.

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

22        For a fire is kindled in my anger, and shall burn to the lowest hell; it shall consume the earth with her increase, and set on fire the foundations of the mountains.

23        ‘I will heap disasters on them; I will spend my arrows on them.

24        They shall be wasted with hunger, devoured by pestilence and bitter destruction; I will also send against them the teeth of beasts, with the poison of serpents of the dust.

25        The sword shall destroy outside; there shall be terror within for the young man and virgin, the nursing child with the man of grey hairs.

26        I would have said, “I will dash them in pieces, I will make the memory of them to cease from among men,”

27        Had I not feared the wrath of the enemy, lest their adversaries should misunderstand, lest they should say, “Our hand is high; and it is not the Lord who has done all this.” ’

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

29        Oh, that they were wise, that they understood this, that they would consider their latter end!

30        How could one chase a thousand, and two put ten thousand to flight, unless their Rock had sold them, and the Lord had surrendered them?

31        For their rock is not like our Rock, even our enemies themselves being judges.

32        For their vine is of the vine of Sodom and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are bitter.

33        Their wine is the poison of serpents, and the cruel venom of cobras.

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; [let all the angels of God worship him – Psalm 97:7, Heb 1:6 and Dead Sea scrolls] for he will avenge the blood of his servants, and render vengeance to his adversaries; he will provide atonement [cleanse] for his land and 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. 45 Moses finished speaking all these words to all Israel, 46 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. 47 For it is not a futile thing for 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.”

48        Then the Lord spoke to Moses that very same day, saying: 49 “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; 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; 51 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 in the midst of the children of Israel. 52 Yet you shall see the land before you, though you shall not go there, into the land which I am giving to the children of Israel.”