Text -- Deuteronomy 32:9 (NET)

32:9 For the Lord’s allotment is his people, Jacob is his special possession.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 32:9

It is no wonder God had so great a regard to this people, for he chose them out of all mankind to be his peculiar portion.

JFB: Deu 32:8-9

In the division of the earth, which Noah is believed to have made by divine direction (Gen 10:5; Deu 2:5-9; Act 17:26-27), Palestine was reserved by the wisdom and goodness of Heaven for the possession of His peculiar people and the display of the most stupendous wonders. The theater was small, but admirably suited for the convenient observation of the human race--at the junction of the two great continents of Asia and Africa, and almost within sight of Europe. From this spot as from a common center the report of God's wonderful works, the glad tidings of salvation through the obedience and sufferings of His own eternal Son, might be rapidly and easily wafted to every part of the globe.

JFB: Deu 32:8-9

Another rendering, which has received the sanction of eminent scholars, has been proposed as follows: "When the Most High divided to the nations their inheritance, when He separated the sons of Adam and set the bounds of every people, the children of Israel were few in numbers, when the Lord chose that people and made Jacob His inheritance" (compare Deu 30:5; Gen 34:30; Psa 105:9-12).

Clarke: Deu 32:9

The Lord’ s portion is his people - What an astonishing saying! As holy souls take God for their portion, so God takes them for his portion. He represents himself as happy in his followers; and they are infinitely happy in, and satisfied with, God as their portion. This is what is implied in being a saint. He who is seeking for an earthly portion, has little commerce with the Most High.

Calvin: Deu 32:9

9.For the Lord’s portion is his people This is the main point, that God was moved by nothing but His own good pleasure to make so much of this people, who had been derived from a common origin with all others: for when he says, that Jacob was the portion of Jehovah, and the lot of His inheritance, he does not mean that there was anything better in them than in others, but he assigns the reason why God preferred this one nation to the rest of mankind; viz., because He took it to Himself as His hereditary portion, which dignity depends upon His gratuitous election.

TSK: Deu 32:9

the Lord’ s : Deu 26:18, Deu 26:19; Exo 15:16, Exo 19:5, Exo 19:6; 1Sa 10:1; Psa 78:71, Psa 135:4; Isa 43:21; Jer 10:16, Jer 51:19; Eph 1:18; 1Pe 2:9, 1Pe 2:10

lot : Heb. cord, Mic 2:5

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 32:1-42

Song of Moses

If Deu 32:1-3 be regarded as the introduction, and Deu 32:43 as the conclusion, the main contents of the song may be grouped under three heads, namely,

(1) Deu 32:4-18, the faithfulness of God, the faithlessness of Israel;

(2) Deu 32:19-33, the chastisement and the need of its infliction by God;

(3) Deu 32:34-42, God’ s compassion upon the low and humbled state of His people.

The Song differs signally in diction and idiom from the preceding chapters; just as a lyrical passage is conceived in modes of thought wholly unlike those which belong to narrative or exhortation, and is uttered in different phraseology.

There are, however, in the Song numerous coincidences both in thoughts and words with other parts of the Pentateuch, and especially with Deuteronomy; while the resemblances between it and Ps. 90: "A Prayer of Moses,"have been rightly regarded as important.

The Song has reference to a state of things which did not ensue until long after the days of Moses. In this it resembles other parts of Deuteronomy and the Pentateuch which no less distinctly contemplate an apostasy (e. g. Deu 28:15; Lev 26:14), and describe it in general terms. If once we admit the possibility that Moses might foresee the future apostasy of Israel, it is scarcely possible to conceive how such foresight could be turned to better account by him than by the writing of this Song. Exhibiting as it does God’ s preventing mercies, His people’ s faithlessness and ingratitude, God’ s consequent judgments, and the final and complete triumph of the divine counsels of grace, it forms the summary of all later Old Testament prophecies, and gives as it were the framework upon which they are laid out. Here as elsewhere the Pentateuch presents itself as the foundation of the religious life of Israel in after times. The currency of the Song would be a standing protest against apostasy; a protest which might well check waverers, and warn the faithful that the revolt of others was neither unforeseen nor unprovided for by Him in whom they trusted.

That this Ode must on every ground take the very first rank in Hebrew poetry is universally allowed.

Deu 32:1-3

Introduction. Heaven and earth are here invoked, as elsewhere (see the marginal references), in order to impress on the hearers the importance of what is to follow.

Deu 32:4

He is the Rock, his work is perfect - Rather, the Rock, perfect is his work. This epithet, repeated no less than five times in the Song Deu 32:15, Deu 32:18, Deu 32:30-31, represents those attributes of God which Moses is seeking to enforce, immutability and impregnable strength. Compare the expression "the stone of Israel"in Gen 49:24; and see 1Sa 2:2; Psa 18:2; Mat 16:18; Joh 1:42. Zur, the original of "Rock,"enters frequently into the composition of proper names of the Mosaic time, e. g., Num 1:5-6, Num 1:10; Num 2:12; Num 3:35, etc. Our translators have elsewhere rendered it according to the sense "everlasting strength"Isa 26:4, "the Mighty One"Isa 30:29; in this chapter they have rightly adhered to the letter throughout.

Deu 32:5

Render: "It"(i. e. "the perverse and crooked generation") "hath corrupted itself before Him (compare Isa 1:4); they are not His children, but their blemish:"i. e., the generation of evil-doers cannot be styled God’ s children, but rather the shame and disgrace of God’ s children. The other side of the picture is thus brought forward with a brevity and abruptness which strikingly enforces the contrast.

Deu 32:6

Hath bought thee - Rather perhaps, "hath acquired thee for His own,"or "possessed thee:"compare the expression "a peculiar people,"margin "a purchased people,"in 1Pe 2:9.

Deu 32:8

That is, while nations were being constituted under God’ s providence, and the bounds of their habitation determined under His government (compare Act 17:26), He had even then in view the interests of His elect, and reserved a fitting inheritance "according to the number of the children of Israel;"i. e., proportionate to the wants of their population. Some texts of the Greek version have "according to the number of the Angels of God;"following apparently not a different reading, but the Jewish notion that the nations of the earth are seventy in number (compare Gen 10:1 note), and that each has its own guardian Angel (compare Ecclus. 17:17). This was possibly suggested by an apprehension that the literal rendering might prove invidious to the many Gentiles who would read the Greek version.

Deu 32:9-14

These verses set forth in figurative language the helpless and hopeless state of the nation when God took pity on it, and the love and care which He bestowed on it.

Deu 32:10

In the waste howling wilderness - literally, "in a waste, the howling of a wilderness,"i. e., a wilderness in which wild beasts howl. The word for "waste"is that used in Gen 1:2, and there rendered "without form."

Deu 32:11

Compare Exo 19:4. The "so,"which the King James Version supplies in the next verse, should he inserted before "spreadeth,"and omitted from Deu 32:12. The sense is, "so He spread out His wings, took them up,"etc.

Deu 32:12

With him - i. e., with God. The Lord alone delivered Israel; Israel therefore ought to have served none other but Him.

Deu 32:13

i. e., God gave Israel possession of those commanding positions which carry with them dominion over the whole land (compare Deu 33:29), and enabled him to draw the richest provision out of spots naturally unproductive.

Deu 32:14

Breed of Bashan - Bashan was famous for its cattle. Compare Psa 22:12; Eze 39:18.

Fat of kidneys of wheat - i. e., the finest and most nutritious wheat. The fat of the kidneys was regarded as being the finest and tenderest, and was therefore specified as a part of the sacrificial animals which was to be offered to the Lord: compare Exo 29:13, etc.

The pure blood of the qrape - Render, the blood of the grape, even wine. The Hebrew word seems (compare Isa 27:2) a poetical term for wine.

Deu 32:15

Jesbarun - This word, found again only in Deu 33:5, Deu 33:26, and Isa 44:2, is not a diminutive but an appellative (containing an allusion to the root, "to be righteous"); and describes not the character which belonged to Israel in fact, but that to which Israel was called. Compare Num 23:21. The prefixing of this epithet to the description of Israel’ s apostasy contained in the words next following is full of keen reproof.

Deu 32:16

They provoked him to jealousy - The language is borrowed from the matrimonial relationship, as in Deu 31:16.

Deu 32:17

Devils - Render, destroyers. The application of the word to the false gods points to the trait so deeply graven in all pagan worship, that of regarding the deities as malignant, and needing to be propitiated by human sufferings.

Not to God - Rather, "not God,"i. e., which were not God; see the margin and Deu 32:21. Compare Deu 13:7; Deu 29:25.

Deu 32:19

The anger of God at the apostasy of His people is stated in general terms in this verse; and the results of it are described, in words as of God Himself, in the next and following verses. These results consisted negatively in the withdrawal of God’ s favor Deu 32:20, and positively in the infliction of a righteous retribution.

Daughters - The women had their full share in the sins of the people. Compare Isa 3:16 ff; Isa 32:9 ff; Jer 7:18; Jer 44:15 ff.

Deu 32:20

I will see what their end shall be - Compare the similar expression in Gen 37:20.

Deu 32:21

God would mete out to them the same measure as they had done to Him. Through chosen by the one God to be His own, they had preferred idols, which were no gods. So therefore would He prefer to His people that which was no people. As they had angered Him with their vanities, so would He provoke them by adopting in their stead those whom they counted as nothing. The terms, "not a people,"and "a foolish nation,"mean such a people as, not being God’ s, would not be accounted a people at all (compare Eph 2:12; 1Pe 2:10), and such a nation as is destitute of that which alone can make a really "wise and understanding people"Deu 4:6, namely, the knowledge of the revealed word and will of God (compare 1Co 1:18-28).

Deu 32:24

Burning heat - i. e., the fear of a pestilential disease. On the "four sore judgments,"famine, plague, noisome beasts, the sword, compare Lev 26:22; Jer 15:2; Eze 5:17; Eze 14:21.

Deu 32:26, Deu 32:27

Rather, I would utterly disperse them, etc., were it not that I apprehended the provocation of the enemy, i. e., that I should be provoked to wrath when the enemy ascribed the overthrow of Israel to his own prowess and not to my judgments. Compare Deu 9:28-29; Eze 20:9, Eze 20:14, Eze 20:22.

Behave themselves strangely - Rather, misunderstand it, i. e., mistake the cause of Israel’ s ruin.

Deu 32:30

The defeat of Israel would be due to the fact that God, their strength, had abandoned them because of their apostasy.

Deu 32:31

Our enemies - i. e., the enemies of Moses and the faithful Israelites; the pagan, more especially those with whom Israel was brought into collision, whom Israel was commissioned to "chase,"but to whom, as a punishment for faithlessness, Israel was "sold,"Deu 32:30. Moses leaves the decision, whether "their rock"(i. e. the false gods of the pagan to which the apostate Israelites had fallen away) or "our Rock"is superior, to be determined by the unbelievers themselves. For example, see Exo 14:25; Num. 23; 24; Jos 2:9 ff; 1Sa 4:8; 1Sa 5:7 ff; 1Ki 20:28. That the pagan should thus be constrained to bear witness to the supremacy of Israel’ s God heightened the folly of Israel’ s apostasy.

Deu 32:32

Their vine - i. e., the nature and character of Israel: compare for similar expressions Psa 80:8, Psa 80:14; Jer 2:21; Hos 10:1.

Sodom ... Gomorrah - Here, as elsewhere, and often in the prophets, emblems of utter depravity: compare Isa 1:10; Jer 23:14,

Gall - Compare Deu 29:18 note.

Deu 32:35

Rather: "Vengeance is mine and recompence, at the time when their foot slideth.

Deu 32:36

Repent himself for - Rather, have compassion upon. 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.

None shut up, or left - A proverbial phrase (compare 1Ki 14:10) meaning perhaps "married and single,"or "guarded and forsaken,"but signifying generally "all men of all sorts."

Deu 32:40-42

Render: For I lift up my hand to heaven and say, As I live forever, if I whet, etc. On Deu 32:40, in which God is described as swearing by Himself, compare Isa 45:23; Jer 22:5; Heb 6:17. The lifting up of the hand was a gesture used in making oath (compare Gen 14:22; Rev 10:5).

Deu 32:42

From the beginning of revenges upon the enemy - Render, (drunk with blood) from the head (i. e. the chief) of the princes of the enemy.

Poole: Deu 32:9

It is no wonder God had so great a regard to this people, for he chose them out of all mankind to be his peculiar portion and treasure.

Haydock: Deu 32:9

Lot. Hebrew literally, "the cord," in allusion to the ancient method of dividing lands with a cord. Herodotus (ii. 6,) observes, that the length of one, in the Upper Egypt, was 60 stadia, or 7700 paces, while it was only half as much in the Lower Egypt.

Gill: Deu 32:9

For the Lord's portion is his people, Jacob is the lot of his inheritance. This is the reason why the Lord so early provided a portion or inheritance for the children of Israel in the land of Canaan; because they were his part, his portion, his inheritance, which he chose by lot for himself, or allotted to himself; whom he chose to be his special and peculiar people; for though all the world is his, he only reserved a part for himself, which he separated from all the rest, and considers as his portion and inheritance, see Psa 33:12; thus the spiritual Israel of God, as they are his people, whom he has chosen, taken into covenant, given to Christ, and are redeemed and saved by him; they are his part or portion, separated by distinguishing grace from the rest of the world; and are the inheritance of Christ, who is appointed heir of all things, and is an unalienable inheritance; and is obtained by lot, or rather is measured out by a rod or line; by the line of electing grace, by which the church and people of God are circumscribed, marked out, and distinguished from others; and by the line and rule of the sacred Scriptures, which are the measure and standard of faith and practice, of worship and discipline to them.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 32:9

¹ tc Heb “the portion of his inheritance.” The LXX and Smr add “Israel” and BHS suggests the reconstruction: “The Lord’s allotment is Jacob, the portion of his inheritance is Israel” (cf. NAB). While providing good parallelism, it destroys a fine chiastic structure: “allotment” (a), “his people” (b), “Jacob (b’), and “inheritance” (a’).

Commentary -- Verse Range Notes

TSK Synopsis: Deu 32:1-52

1 Moses song, which sets forth God's mercy and vengeance.

46 He exhorts them to set their hearts upon it.

48 God sends him up to mount Nebo, to see the land, and to die.

Maclaren: Deu 32:9

Deut. 32:9

I choose these two texts because they together present us with the other side of the thought to that which I have elsewhere considered, that man's true treasure is in God. That great axiom of the religious consciousness, which pervades the whole of Scripture, is rapturously expressed in many a psalm, and never more assuredly than in that one which struggles up from the miry clay in which the Psalmist's steps had well-nigh slipped' and soars and sings thus: The Lord is the portion of my inheritance and of my cup; Thou maintainest my lot,' The lines are fallen unto me in pleasant places; yea, I have a goodly heritage.'

You observe the correspondence between these words and those of my first text: The Lord's portion is His people; Jacob is the lot of His inheritance.' The correspondence in the original is not quite so marked as it is in our Authorized Version, but still the idea in the two passages is the same. Now it is plain that persons can possess persons only by love, sympathy, and communion. From that it follows that the possession must be mutual; or, in other words, that only he can say Thou art mine' who can say I am Thine.' And so to possess God, and to be possessed by God, are but two ways of putting the same fact. The Lord is the portion of His people, and the Lord's portion is His people,' are only two ways of stating the same truth.

Then my second text clearly quotes the well-known utterance that lies at the foundation of the national life of Israel: Ye shah be unto Me a peculiar treasure above all people,' and claims that privilege, like all Israel's privileges, for the Christian Church. In like manner Peter (1 Pet. 2:9) quotes the same words, a peculiar people,' as properly applying to Christians. I need scarcely remind you that peculiar' here is used in its proper original sense of belonging to, or, as the Revised Version gives it, a people for God's own possession,' and has no trace of the modern signification of singular.' Similarly we find Paul in his Epistle to the Ephesians giving both sides of the idea of the inheritance in intentional juxtaposition, when he speaks (Ephesians 1:14) of the earnest of our inheritance … unto the redemption of God's own possession.' In the words before us we have the same idea; and this text besides tells us how Christ, the Revealer of God, wins men for Himself, and what manner of men they must be whom He counts as His.

Therefore there are, as I take it, three things to be spoken about now. First, God has a special ownership in some people. Second, God owns these people because He has given Himself to them. Third, God possesses, and is possessed by, His inheritance, that He may give and receive services of love. Or, in briefer words, I have to speak about this wonderful thought of a special divine ownership, what it rests upon, and what it involves.

I. God Has Special Ownership In Some People.

The Lord's portion is His people; Jacob is the lot of His inheritance.' Put side by side with those other words of the Old Testament: All souls are Mine,' or the utterance of the 100th Psalm rightly translated: It is He that hath made us, and to Him we belong.' There is right of absolute and utter ownership and possession inherent in the very relation of Creator and creature; so that the being made is wholly and altogether at the disposal, and is the property, of Him that makes him.

But is that enough for God's heart? Is that worth calling ownership at all? An arbitrary tyrant in an unconstitutional kingdom, or a slave-owner, may have the most absolute right of property over his subject or his slave; may have the right of entire disposal of ail his industry, of the profit of all his labor; may be able to do anything he likes with him, may have the power of life and death; but such ownership is only of the husk and case of a man: the man himself may be free, and may smile at the claim of possession. They may' own the body, and after that have no more than they can do.' That kind of authority and ownership, absolute and utter, to the point of death, may satisfy a tyrant or a slave-driver, it does not satisfy the loving heart of God. It is not real possession at all. In what sense did Nero own Paul when he shut him up in prison, and cut his head off? Does the slave-owner own the man whom he whips within an inch of his life, and who dare not do anything without his permission? Does God, in any sense that corresponds with the longing of infinite love, own the men that reluctantly obey Him, and are simply, as it were, tools in His hands? He covets and longs for a deeper relationship and tenderer ties, and though all creatures are His, and all men are His servants and His possession, yet, like certain regiments in our own British army, there are some who have the right to bear in a special manner on their uniform and on their banners the emblazonment, The King's Own.' The Lord's portion is His people; Jacob is the lot of His inheritance.'

Well, then, the next thought is that the special relationship of possession is constituted by mutual love. I said at the beginning of these remarks that as concerns men's relations, the only real possession is through love, sympathy, and communion, and that that must necessarily be mutual. We have a perfect right to apply the human analogy here; in fact, we are bound to do it if we would rightly understand such words as those of my text; and it just leads us to this, that the one thing whereby God reckons that He possesses a man at all is when His love falls upon that man's heart and soaks into it, and when there springs up in the heart a corresponding emotion and affection. The men who welcome the divine love that goes through the whole world, seeking such to worship it, and to trust it, and to become its own; and. who therefore lovingly yield to the loving divine will, and take it for their law--these are the men whom He regards as His' portion' and the lot of His inheritance.' So that God is mine, and that I am God's,' are two ends of one truth; I possess Him,' and' I am possessed by Him,' are but the statement of one fact expressed from two points of view. In the one ease you look upon it from above, in the other case you look upon it from beneath. All the sweet commerce of mutual surrender and possession which makes the joy of our hearts, in friendship and in domestic life, we have the right to lift up into this loftier region, and find in it the last teaching of what makes the special bond of mutual possession between God and man.

And deep words of Scripture point in that direction. Those parables of our Lord's: the lost sheep, the lost coin, the lost son, in their infinite beauty, whilst they contain a great deal besides this, do contain this in their several ways; the money, the animal, the man belong to the woman of the house, to the shepherd, to the father. Each is lost' in a different fashion, but the most clear revelation is given in the last parable of the three, which explains the other two. The son was lost,' when he did not love the father; and he was found' by the father when he returned the yearning of the father's heart.

And so, dear brethren, it ever is; the one thing that knits men to God is that the silken cord of love let down from Heaven should by our own hand be wrapped round our own hearts, and then we are united to Him. We are His and He is ours by the double action of His love manifested by Him, and His love received by us.

Now there is nothing in all that of favoritism. The declaration that there are people who have a special relationship to the divine heart may be so stated as to have a very ugly look, and it often has been so stated as to be nothing more than self-complacent Pharisaism, which values a privilege principally because its possession is an insult to somebody else that has it not.

There has been plenty of Christianity of that sort in the world, but there is nothing of it in the thoughts of these texts rightly looked at. There is only this: it cannot but be that men who yield to God and love Him, and try to live near Him and to do righteousness, are His in a manner that those who steel themselves against Him and turn away from Him are not. Whilst all creatures have a place in His heart, and are flooded with His benefits, and get as much of Him as they can hold, the men who recognize the source of their blessing, and turn to it with grateful hearts, are nearer Him than those that do not do so. Let us take care, lest for the sake of seeming to preserve the impartiality of His love, we have destroyed all in Him that makes His love worth having. If to Him the good and the bad, the men who fear Him and the men who fear Him not, are equally satisfactory, and, in the same manner, the objects of an equal love, then He is not a God that has pleasure in righteousness; and if He is not a God that has pleasure in righteousness,' He is not a God for us to trust to. We are not giving countenance to the notion that God has any step-children, any petted members of His family, when we cleave to this--they that have welcomed His love into their hearts are nearer to Him than those that have closed the door against it.

And there is one more point here about this matter of ownership on which I dwell for a moment, namely, that this conception of certain men being in a special sense God's possession and inheritance means also that He has a special delight in, and lofty appreciation of, them. All this material creation exists for the sake of growing good men and women. That is the use of the things that are seen and temporal; they are like greenhouses built for the great Gardener's use in striking and furthering the growth of His plants; and when He has got the plants He has got what He wanted, and you may pull the greenhouse down if you like. And so God estimates, and teaches us to estimate, the relative value and greatness of the material and the spiritual in this fashion, that He says to us in effect: All these magnificence and magnitudes round you are small and vulgar as compared with this--a heart in which wisdom and divine truth and the love and likeness of God have attained to some tolerable measure of maturity and of strength.' These are His jewels,' as the Roman matron said about her two boys. The great Father looks upon the men that love Him as His jewels, and, having got the jewels, the rock in which they were embedded and preserved may be crushed when you like. They shall be Mine,' saith the Lord, My treasures in that day of judgment which I make.'

And so, my brother, all the insignificance of man, as compared with the magnitude and duration of the universe, need not stagger our faith that the divinest thing in the universe is a heart that has learnt to love God and aspires after Him, and should but increase our wonder and our gratitude that He has been mindful of man and has visited him, in order that He might give Himself to men, and so might win men for Himself.

II. That Brings Me, And Very Briefly, To The Other Points That I Desire To Deal With Now.

The second one, which is suggested to us from my second text in the Epistle to Titus, is that this possession, by God, of man, like man's possession of God, comes because God has given Himself to man.

The Apostle puts it very strongly in the Epistle to Titus: The glorious appearing of the great God and our Savior Jesus Christ, who gave Himself for us that He might purify unto Himself a people for a possession.' Israel, according to one metaphor, was God's son,' begotten by that great redeeming act of deliverance from the captivity of Egypt (Deut. 32:6-19). According to another metaphor, Israel was God's bride, wooed and won for His own by that same act. Both of these figures point to the thought that in order to get man for His own He has to give Himself to man.

And the very height and sublimity of that truth is found in the Christian fact which the Apostle points to here. We need not depart from human analogies here either. Christ gave Himself to us that He might acquire us for Himself. Absolute possession of others is only possible at the price of absolute surrender to them. No human heart ever gave itself away unless it was convinced that the heart to which it gave itself had given itself to it.

And on the lower levels of gratitude and obligation, the only thing that binds a man to another in utter submission is the conviction that that other has given himself in absolute sacrifice for him. A doctor goes into the wards of an hospital with his life in his hands, and because he does, he wins the full confidence and affection of those whom he treats. You cannot buy a heart with anything less than a heart. In the barter of the world it is not skin for skin,' but it is self for self'; and if you want to own me, you must give yourself altogether to me. And the measure in which teachers and guides and preachers and philanthropists of all sorts make conquests of men is the measure in which they make themselves sacrifices for men.

Now all that is true, and is lifted to its superlative truth, in the great central fact of the Christian faith. But there is more than human analogy here. Christ is not only self-sacrifice in the sense of surrender, but He is sacrifice in the sense of giving Himself for our redemption and forgiveness. He has not only given Himself to us, He has given Himself for us. And there, and on that, is builded, and on that alone has He a right to build, or have we a right to yield to it, His claim to absolute authority and utter command over each of us.

He has died for us, therefore the springs of our life are at His disposal; and the strongest motives which can sway our lives are set in motion by His touch. His death, says this text, redeems us from iniquity and purifies us. That points to its power in delivering us from the service and practice of sin. He buys us from the despot whose slaves we were, and makes us His own in the hatred of evil and the doing of righteousness. Moved by His death, we become capable of heroism's and martyrdom's of devotion to Him. Brethren, it is only as that self-sacrificing love touches us, which died for our sins upon the Cross, that the diabolical chain of selfishness will be broken from our affections and our wills, and we shall be led into the large place of glad surrender of ourselves to the sweetness and the gentle authority of His omnipotent love.

III. God Owns Men, And Is Owned By Them.

The last thought that I suggest is the issues to which this mutual possession points. God owns men, and is owned by them, in order that there may be a giving and receiving of mutual services of love.

The Lord's portion is His people.' That in the Old Testament is always laid as the foundation of certain obligations under which He has come, and which He will abundantly discharge. What is a great landlord expected to do to his estate? What ought I to have done to my vineyard?' the divine Proprietor asks through the mouth of His servant the prophet. He ought to till it, He ought not to starve it, He ought to fence it, He ought to cast a wall about it, He ought to reap the fruits. And He does all that for His inheritance. God's honor is concerned in His portion not being waste. It is not to be a garden of the sluggard,' by which people who pass can see the thorns growing there. So He will till it, He will plough it, He will pick out the weeds, and all the disciplines of life will come to us, and the ploughshare will be driven deep into the heart, that the peaceable fruit of righteousness' may spring up. He will fence His vineyard. Round about His inheritance His hand will be cast, within His people His Spirit will dwell. No harm shall come near thee if thy love is given to Him; safe and untouched by evil thou shalt walk if thou walk with God. He that toucheth you toucheth the apple of Mine eye.' The soul that trusts Him Ho takes in charge, and before any evil can fall to it the pillared firmament must be rottenness, and earth be built on stubble.' He is able to keep that which I have committed unto Him against that day.' The Lord's portion is His people,' and none shall pluck them out of His hand.'

And on the other side, we belong to God in Christ. What do we owe Him? What does the vineyard owe the husbandman? Fruit. We are His, therefore we are bound to absolute submission. Ye are not your own.' Life, circumstances, occupations, all--we hold them at His will. We have no more right of property in anything than a slave in the bad old days had in his cabin and patch of ground. They belonged to the master to whom he belonged. Let us recognize our stewardship, and be glad to know ourselves His, and all events and things which we sometimes think ours, His also.

We are His, therefore we owe absolute trust. The slave has at least this blessing in his lot, that he need have no anxieties; nor need we. We belong to God, and He will take care of us. A rich man's horses and dogs are well cared for, and our Owner will not leave us unheeded. Our well-being involves His good name. Leave anxious thought to masterless hearts which have to front the world with nobody at their backs. If you are God's you will be looked after.

We are His, therefore we are bound to live to His praise. That is the conclusion which one Old Testament passage draws. This people have I formed for Myself; they shall show forth My praise' (Isaiah 43:21). The Apostle Peter quotes these words immediately after those from Exodus, which describe Israel as a people for God's own possession,' when he says that ye should show forth the praise of Him who hath called you.' Let us, then, live to His glory, and remember that the servants of the King are bound to stand to their colors amid rebels, and that they who know the sweetness of possessing God, and the blessedness of yielding to His supreme control, should acknowledge what they have found of His goodness, and tell forth the honor of His name, and make His praise glorious.' Let not all the magnificent and wonderful expenditure of divine longing and love be in vain, nor run off your hearts like water poured upon a rock. Surely the sun's flames leaping leagues high, they tell us, in tongues of burning gas, must melt everything that is near them. Shall we keep our hearts sullen and cold before such a fire of love? Surely that superb and wonderful manifestation of the love of God in the Cross of Christ should melt into running rivers of gratitude all the ice of our hearts.

He gave Himself for me! Let us turn to Him and say: Lo! I give myself to Thee. Thou art mine. Make me Thine by the constraint of Thy love, so utterly, and so saturate my spirit with Thyself, that it shall not only be Thine, but in a very deep sense it shall be Thee, and that it may be "no more I that live, but Christ that liveth in me."

MHCC: Deu 32:7-14

Moses gives particular instances of God's kindness and concern for them. The eagle's care for her young is a beautiful emblem of Christ's love, who came between Divine justice and our guilty souls, and bare our sins in his own body on the tree. And by the preached gospel, and the influences of the Holy Spirit, He stirs up and prevails upon sinners to leave Satan's bondage. In Deu 32:13, Deu 32:14, are emblems of the conquest believers have over their spiritual enemies, sin, Satan, and the world, in and through Christ. Also of their safety and triumph in him; of their happy frames of soul, when they are above the world, and the things of it. This will be the blessed case of spiritual Israel in every sense in the latter day.

Matthew Henry: Deu 32:7-14

Moses, having in general represented God to them as their great benefactor, whom they were bound in gratitude to observe and obey, in these verses gives particular instances of God's kindness to them and concern for them. 1. Some instances were ancient, and for proof of them he appeals to the records (Deu 32:7): Remember the days of old; that is, "Keep in remembrance the history of those days, and of the wonderful providences of God concerning the old world, and concerning your ancestors Abraham, Isaac, and Jacob; you will find a constant series of mercies attending them, and how long since things were working towards that which has now come to pass."Note, The authentic histories of ancient times are of singular use, and especially the history of the church in its infancy, both the Old Testament and the New Testament church. 2. Others were more modern, and for proof of them he appeals to their fathers and elders that were now alive and with them. Parents must diligently teach their children, not only the word of God, his laws (Deu 6:7), and the meaning of his ordinances (Exo 12:26, Exo 12:27), but his works also, and the methods of his providence. See Psa 78:3, Psa 78:4, Psa 78:6, Psa 78:7. And children should desire the knowledge of those things which will be of use to engage them to their duty and to direct them in it.

Three things are here enlarged upon as instances of God's kindness to his people Israel, and strong obligations upon them never to forsake him: -

I. The early designation of the land of Canaan for their inheritance; for herein it was a type and figure of our heavenly inheritance, that it was of old ordained and prepared in the divine counsels, Deu 32:8. Observe,

1. When the earth was divided among the sons of men, in the days of Peleg, after the flood, and each family had its lot, in which it must settle, and by degrees grow up into a nation, then God had Israel in his thoughts and in his eye; for, designing this good land into which they were now going to be in due time an inheritance for them, he ordered that the posterity of Canaan, rather than any other of the families then in being, should be planted there in the mean time, to keep possession, as it were, till Israel was ready for it, because those families were under the curse of Noah, by which they were condemned to servitude and ruin (Gen 9:25), and therefore would be the more justly, honourably, easily, and effectually, rooted out, when the fulness of time should come that Israel should take possession. Thus he set the bounds of that people with an eye to the designed number of the children of Israel, that they might have just as much as would serve their turn. And some observe that Canaan himself, and his eleven sons (Gen 10:15, etc.), make up just the number of the twelve tribes of Israel. Note, (1.) The wisdom of God has appointed the bounds of men's habitation, and determined both the place and time of our living in the world, Act 17:26. When he gave the earth to the children of men (Psa 115:16), it was not that every man might catch as he could; no, he divides to nations their inheritance, and will have every one to know his own, and not to invade another's property. (2.) Infinite wisdom has a vast reach, and designs beforehand what is brought to pass long after. Known unto God are all his works from the beginning to the end (Act 15:18), but they are not so to us, Ecc 3:11. (3.) The great God, in governing the world, and ordering the affairs of states and kingdoms, has a special regard to his church and people, and consults their good in all. See 2Ch 16:9, and Isa 45:4. The Canaanites thought they had as good and sure a title to their land as any of their neighbours had to theirs; but God intended that they should only be tenants, till the Israelites, their landlords, came. Thus God serves his own purposes of kindness to his people, by those that neither know him nor love him, who mean not so, neither doth their heart think so, Isa 10:7; Mic 4:12.

2. The reason given for the particular care God took for this people, so long before they were either born or thought of (as I may say), in our world, does yet more magnify the kindness, and make it obliging beyond expression (Deu 32:9): For the Lord's portion is his people. All the world is his. He is owner and possessor of heaven and earth, but his church is his in a peculiar manner. It is his demesne, his vineyard, his garden enclosed. He has a particular delight in it: it is the beloved of his soul, in it he walks, he dwells, it is his rest for ever. He has a particular concern for it, keeps it as the apple of his eye. He has particular expectations from it, as a man has from his portion, has a much greater rent of honour, glory, and worship, from that distinguished remnant, than from all the world besides. That God should be his people's portion is easy to be accounted for, for he is their joy and felicity; but how they should be his portion, who neither needs them nor can be benefited by them, must be resolved into the wondrous condescensions of free grace. Even so, Father, because it seemed good in thy eyes so to call and to account them.

II. The forming of them into a people, that they might be fit to enter upon this inheritance, like an heir of age, at the time appointed of the Father. And herein also Canaan was a figure of the heavenly inheritance; for, as it was from eternity proposed and designed for all God's spiritual Israel, so they are, in time (and it is a work of time), fitted and made meet for it, Col 1:12. The deliverance of Israel out of slavery, by the destruction of their oppressors, was attended with so many wonders obvious to sense, and had been so often spoken of, that it needed not to be mentioned in this song; but the gracious works God wrought upon them would be less taken notice of than the glorious works he had wrought for them, and therefore he chooses rather to advert to them. A great deal was done to model this people, to cast them into some shape, and to fit them for the great things designed for them in the land of promise; and it is here most elegantly described.

1. He found him in a desert land, Deu 32:10. This refers, no doubt, to the wilderness through which God brought them to Canaan, and in which he took so much pains with them; it is called the church in the wilderness, Act 7:38. There it was born, and nursed, and educated, that all might appear to be divine and from heaven, since they had there no communication with any part of this earth either for food or learning. But, because he is said to find them there, it seems designed also to represent both the bad state and the bad character of that people when God began first to appear for them. (1.) Their condition was forlorn. Egypt was to them a desert land, and a waste howling wilderness, for they were bond-slaves in it, and cried by reason of their oppression, and were perfectly bewildered and at a loss for relief; there God found them, and thence he fetched them. And, (2.) Their disposition was very unpromising. So ignorant were the generality of them in divine things, so stupid and unapt to receive the impressions of them, so peevish and humoursome, so froward and quarrelsome, and withal so strangely addicted to the idolatries of Egypt, that they might well be said to be found in a desert land; for one might as reasonably expect a crop of corn from a barren wilderness as any good fruit of service to God from a people of such a character. Those that are renewed and sanctified by grace should often remember what they were by nature.

2. He led him about and instructed him. When God had them in the wilderness he did not bring them directly to Canaan, but made them go a great way about, and so he instructed them; that is, (1.) by this means he took time to instruct them, and gave them commandments as they were able to receive them. Those whose business it is to instruct others must not expect it will be done of a sudden; learners must have time to learn. (2.) By this means he tried their faith, and patience, and dependence upon God, and inured them to the hardships of the wilderness, and so instructed them. Every stage had something in it that was instructive; even when he chastened them, he thereby taught them out of his law. It is said (Psa 107:7) that he led them forth by the right way;. and yet here that he led them about; for God always leads his people the right way, however to us it may seem circuitous: so that the furthest way about proves, if not the nearest way, yet the best way home to Canaan. How God instructed them is explained long after (Neh 9:13), Thou gavest them right judgments and true laws, good statutes, and commandments; and especially (Deu 32:20), Thou gavest them also thy good Spirit to instruct them; and he instructs effectually. We may well imagine how unfit that people would have been for Canaan had they not first gone through the discipline of the wilderness.

3. He kept him as the apple of his eye, with all the care and tenderness that could be, from the malignant influences of an open sky and air, and all the perils of an inhospitable desert. The pillar of cloud and fire was both a guide and a guard to them.

4. He did that for them which the eagle does for her nest of young ones, Deu 32:11, Deu 32:12. The similitude was touched, Exo 19:4, I bore you on eagles' wings; here it is enlarged upon. The eagle is observed to have a strong affection for her young, and to show it, not only as other creatures by protecting them and making provision for them, but by educating them and teaching them to fly. For this purpose she stirs them out of the nest where they lie dozing, flutters over them, to show them how they must use their wings, and then accustoms them to fly upon her wings till they have learnt to fly upon their own. This, by the way, is an example to parents to train up their children to business, and not to indulge them in idleness and the love of ease. God did thus by Israel; when they were in love with their slavery, and loth to leave it, God, by Moses, stirred them up to aspire after liberty, and many a time kept them from returning to the house of bondage. He carried them out of Egypt, led them into the wilderness, and now at length had led them through it. The Lord alone did lead him, he needed not any assistance, nor did he take any to be partner with him in the achievement, which was a good reason why they should serve the Lord only and no other, so much as in partnership, much less in rivalship with him. There was no strange god with him to contribute to Israel's salvation, and therefore there should be none to share in Israel's homage and adoration, Psa 81:9.

III. The settling of them in a good land. This was done in part already, in the happy planting of the two tribes and a half, an earnest of what would speedily and certainly be done for the rest of the tribes. 1. They were blessed with glorious victories over their enemies (Deu 32:13): He made him ride on the high places of the earth, that is, he brought him on with conquest, and brought him home with triumph. he rode over the high places or strong holds that were kept against him, sat in ease and honour upon the fruitful hills of Canaan. In Egypt they looked mean, and were so, in poverty and disgrace; but in Canaan they looked great, and were so, advanced and enriched; they rode in state, as a people whom the King of kings delighted to honour. 2. With great plenty of all good things. Not only the ordinary increase of the field, but, which was uncommon, Honey out of the rock, and oil out of the flinty rock, which may refer either, (1.) To their miraculous supply of fresh water out of the rock that followed them in the wilderness, which is called honey and oil, because the necessity they were reduced to made it as sweet and acceptable as honey and oil at another time. Or, (2.) To the great abundance of honey and oil they should find in Canaan, even in those parts that were least fertile. The rocks in Canaan should yield a better increase than the fields and meadows of other countries. Other productions of Canaan are mentioned, Deu 32:14. Such abundance and such variety of wholesome food (and every thing the best in its kind) that every meal might be a feast if they pleased: excellent bread made of the best corn, here called the kidneys of the wheat (for a grain of wheat is not unlike a kidney), butter and milk in abundance, the flesh of cattle well fed, and for their drink, no worse than the pure blood of the grape; so indulgent a Father was God to them, and so kind a benefactor. Ainsworth makes the plenty of good things in Canaan to be a figure of the fruitfulness of Christ's kingdom, and the heavenly comforts of his word and Spirit: for the children of his kingdom he has butter and milk, the sincere milk of the word; and strong meat for strong men, with the wine that makes glad the heart.

Keil-Delitzsch: Deu 32:1-43

The Song of Moses. - In accordance with the object announced in Deu 31:19, this song contrasts the unchangeable fidelity of the Lord with the perversity of His faithless people. After a solemn introduction pointing out the importance of the instruction about to be given (Deu 32:1-3), this thought is placed in the foreground as the theme of the whole: the Lord is blameless and righteous in His doings, but Israel acts corruptly and perversely; and this is carried out in the first place by showing the folly of the Israelites in rebelling against the Lord (Deu 32:6-18); secondly, by unfolding the purpose of God to reject and punish the rebellious generation (Deu 32:19-23); and lastly, by announcing and depicting the fulfilment of this purpose, and the judgment in which the Lord would have mercy upon His servants and annihilate His foes (Deu 32:34-43).

The song embraces the whole of the future history of Israel, and bears all the marks of a prophetic testimony from the mouth of Moses, in the perfectly ideal picture which it draws, on the one hand, of the benefits and blessings conferred by the Lord upon His people; and on the other hand, of the ingratitude with which Israel repaid its God for them all. "This song, soaring as it does to the loftiest heights, moving amidst the richest abundance of pictures of both present and future, with its concise, compressed, and pictorial style, rough, penetrating, and sharp, but full of the holiest solemnity, a witness against the disobedient nation, a celebration of the covenant God, sets before us in miniature a picture of the whole life and conduct of the great man of God, whose office it pre-eminently was to preach condemnation"( O. v. Gerlach ). - It is true that the persons addressed in this ode are not the contemporaries of Moses, but the Israelites in Canaan, when they had grown haughty in the midst of the rich abundance of its blessings, and had fallen away from the Lord, so that the times when God led the people through the wilderness to Canaan are represented as days long past away. But this, the stand-point of the ode, is not to be identified with the poet's own time. It is rather a prophetic anticipation of the future, which has an analogon in a poet's absorption in an ideal future, and differs from this merely in the certainty and distinctness with which the future is foreseen and proclaimed. The assertion that the entire ode moves within the epoch of the kings who lived many centuries after the time of Moses, rests upon a total misapprehension of the nature of prophecy, and a mistaken attempt to turn figurative language into prosaic history. In the whole of the song there is not a single word to indicate that the persons addressed were"already sighing under the oppression of a wild and hostile people, the barbarous hordes of Assyrians or Chaldeans"( Ewald , Kamphausen , etc.).

(Note: How little firm ground there is for this assertion in the contents of the ode, is indirectly admitted even by Kamphausen himself in the following remarks: "The words of the ode leave us quite in the dark as to the author;"and "if it were really certain that Deuteronomy was composed by Moses himself, the question as to the authenticity of the ode would naturally be decided in the traditional way."Consequently, the solution of the whole is to be found in the dictum , that "the circumstances which are assumed in any prophecy as already existing, and to which the prophetic utterances are appended as to something well known (?), really determine the time of the prophet himself;"and, according to this canon, which is held up as"certain and infallible,"but which is really thoroughly uncritical, and founded upon the purely dogmatic assumption that any actual foreknowledge of the future is impossible, the ode before us is to be assigned to a date somewhere about 700 years before Christ.)

The Lord had indeed determined to reject the idolatrous nation, and excite it to jealousy through those that were "no people,"and to heap up all evils upon it, famine, pestilence, and sword; but the execution of this purpose had not yet taken place, and, although absolutely certain, was in the future still. Moreover, the benefits which God had conferred upon His people, were not of such a character as to render it impossible that they should have been alluded to by Moses. All that the Lord had done for Israel, by delivering it from bondage and guiding it miraculously through the wilderness, had been already witnessed by Moses himself; and the description in Deu 32:13 and Deu 32:14, which goes beyond that time, is in reality nothing more than a pictorial expansion of the thought that Israel was most bountifully provided with the richest productions of the land of Canaan, which flowed with milk and honey. It is true, the satisfaction of Israel with these blessings had not actually taken place in the time of Moses, but was still only an object of hope; but it was hope of such a kind, that Moses could not cherish a moment's doubt concerning it. Throughout the whole we find no allusions to peculiar circumstances or historical events belonging to a later age. - On the other hand, the whole circle of ideas, figures, and words in the ode points decidedly to Moses as the author. Even if we leave out of sight the number of peculiarities of style ( ἅπ. λεγόμενα ), which is by no means inconsiderable, and such bold original composite words as לא־אל ( not-God , Deu 32:21; cf. Deu 32:17) and לא־עם ( not-people , Deu 32:21), which might point to a very remote antiquity, and furnish evidence of the vigour of the earliest poetry, - the figure of the eagle in Deu 32:11 points back to Exo 19:4; the description of God as a rock in Deu 32:4, Deu 32:15, Deu 32:18, Deu 32:30, Deu 32:31, Deu 32:37, recalls Gen 49:24; the fire of the wrath of God, burning even to the world beneath (Deu 32:22), points to the representation of God in Deu 4:24 as a consuming fire; the expression "to move to jealousy ,"in Deu 32:16 and Deu 32:21, recalls the "jealous God"in Deu 4:24; Deu 6:15; Exo 20:5; Exo 34:14; the description of Israel as children (sons) in Deu 32:5, and "children without faithfulness"in Deu 32:20, suggests Deu 14:1; and the words, "O that they were wise ,"in Deu 32:29, recall Deu 4:6, "a wise people."Again, it is only in the Pentateuch that the word גּדל ( greatness , Deu 32:3) is used to denote the greatness of God (vid., Deu 3:24; Deu 5:21; Deu 9:26; Deu 11:2; Num 14:19); the name of honour given to Israel in Deu 32:15, viz., Jeshurun , only occurs again in Deu 33:5 and Deu 33:26, with the exception of Isa 44:2, where it is borrowed from these passages; and the plural form ימות , in Deu 32:7, is only met with again in the prayer of Moses, viz., Psa 90:15.

Deu 32:1-5

" Introduction and Theme . - in the introduction (Deu 32:1-3), - "Give ear, O ye heavens, I will speak; and let the earth hear the words of my mouth. Let my doctrine drop as the rain, let my speech fall as the dew; as showers upon green, and rain-drops upon herb, for I will publish the name of the Lord; give ye greatness to our God," - Moses summons heaven and earth to hearken to his words, because the instruction which he was about to proclaim concerned both heaven and earth, i.e., the whole universe. It did so, however, not merely as treating of the honour of its Creator, which was disregarded by the murmuring people ( Kamphausen ), or to justify God, as the witness of the righteousness of His doings, in opposition to the faithless nation, when He punished it for its apostasy (just as in Deu 4:26; Deu 30:19; Deu 31:28-29, heaven and earth are appealed to as witnesses against rebellious Israel), but also inasmuch as heaven and earth would be affected by the judgment which God poured out upon faithless Israel and the nations, to avenge the blood of His servants (Deu 32:43); since the faithfulness and righteousness of God would thus become manifest in heaven and on earth, and the universe be sanctified and glorified thereby. The vav consec . before אדבּרה expresses the desired or intended sequel: so that I may then speak, or "so will I then speak"(vid., Köhler on Hagg . p. 44, note).

Deu 32:2-3

But because what was about to be announced was of such importance throughout, he desired that the words should trickle down like rain and dew upon grass and herb. The point of comparison lies in the refreshing, fertilizing, and enlivening power of the dew and rain. Might the song exert the same upon the hearts of the hearers. לקח , accepting, then, in a passive sense, that which is accepted, instruction (doctrine, Pro 16:21, Pro 16:23; Isa 29:24). To " publish the name of the Lord: "lit., call, i.e., proclaim (not "call upon"), or praise . It was not by himself alone that Moses desired to praise the name of the Lord; the hearers of his song were also to join in this praise. The second clause requires this: " give ye (i.e., ascribe by word and conduct) greatness to our God ." גּדל , applied here to God (as in Deu 3:24; Deu 5:21; Deu 9:26; Deu 11:2), which is only repeated again in Psa 150:2, is the greatness manifested by God in His acts of omnipotence; it is similar in meaning to the term "glory"in Psa 29:1-2; Psa 96:7-8.

Deu 32:4-5

"The Rock - blameless is His work; for all His ways are right: a God of faithfulness, and without injustice; just and righteous is He. Corruptly acts towards Him, not His children; their spot, a perverse and crooked generation." הצּוּר is placed first absolutely, to give it the greater prominence. God is called "the rock,"as the unchangeable refuge, who grants a firm defence and secure resort to His people, by virtue of His unchangeableness or impregnable firmness (see the synonym,"the Stone of Israel,"in Gen 49:24). This epithet points to the Mosaic age; and this is clearly shown by the use made of this title of God ( Zur ) in the construction of surnames in the Mosaic era; such, for example, as Pedahzur (Num 1:10), which is equivalent to Pedahel ("God-redeemed,"Num 34:28), Elizur (Num 1:5), Zuriel (Num 3:35), and Zurishaddai (Num 1:6; Num 2:12). David, who had so often experienced the rock-like protection of his God, adopted it in his Psalms (2Sa 22:3, 2Sa 22:32 = Psa 18:3, Psa 18:32; also Ps. 19:15; Psa 31:3-4; Psa 71:3). Perfect (i.e., blameless, without fault or blemish) is His work; for His ways, which He adopts in His government of the world, are right. As the rock, He is "a God of faithfulness,"upon which men may rely and build in all the storms of life, and "without iniquity,"i.e., anything crooked or false in His nature.

Deu 32:5

His people Israel, on the contrary, had acted corruptly towards Him. The subject of "acted corruptly"is the rebellious generation of the people but before this subject there is introduced parenthetically, and in apposition, "not his children, but their spot." Spot ( mum ) is used here in a moral sense, as in Pro 9:7; Job 11:15; Job 31:7, equivalent to stain. The rebellious and ungodly were not children of the Lord, but a stain upon them. If these words had stood after the actual subject, instead of before them, they would have presented no difficulty. This verse is the original of the expression, "children that are corrupters,"in Isa 1:4.

Deu 32:6-18

Expansion of the theme according to the thought expressed in Deu 32:5. The perversity of the rebellious generation manifested itself in the fact, that it repaid the Lord, to whom it owed existence and well-being, for all His benefits, with a foolish apostasy from its Creator and Father. This thought is expressed in Deu 32:6, in a reproachful question addressed to the people, and then supported in Deu 32:7-14 by an enumeration of the benefits conferred by God, and in Deu 32:15-18 by a description of the ingratitude of the people.

Deu 32:6

" Will ye thus repay the Lord? thou foolish people and unwise! Is He not thy Father, who hath founded thee, who hath made thee and prepared thee? " גּמל , the primary idea of which is doubtful, signifies properly to show, or do, for the most part good, but sometimes evil (vid., Psa 7:5). For the purpose of painting the folly of their apostasy distinctly before the eyes of the people, Moses crowds words together to describe what God was to the nation - "thy Father," to whose love Israel was indebted for its elevation into an independent people: comp. Isa 63:16, where Father and Redeemer are synonymous terms, with Isa 64:7, God the Father, Israel the clay which He had formed, and Mal 2:10, where God as Father is said to have created Israel; see also the remarks at Deu 14:1 on the notion of Israel's sonship. - קונך , He has acquired thee; קנה , κτᾶσθαι , to get, acquire (Gen 4:1), then so as to involve the idea of κτίζειν (Gen 14:9), though without being identical with בּרא . It denotes here the founding of Israel as a nation, by its deliverance out of the power of Pharaoh. The verbs which follow ( made and established ) refer to the elevation and preparation of the redeemed nation, as the nation of the Lord, by the conclusion of a covenant, the giving of the law, and their guidance through the desert.

Deu 32:7

" Remember the days of old, consider the years of the past generations: ask thy father, that he may make known to thee; thine old men, that they may tell it to thee! "With these words Moses summons the people to reflect upon what the Lord had done to them. The days of old ( עולם ), and years of generation and generation, i.e., years through which one generation after another had lived, are the times of the deliverance of Israel out of Egypt, including the pre-Mosaic times, and also the immediate post-Mosaic, when Israel had entered into the possession of Canaan. These times are described by Moses as a far distant past, because he transported himself in spirit to the "latter days"(Deu 31:29), when the nation would have fallen away from its God, and would have been forsaken and punished by God in consequence. " Days of eternity "are times which lie an eternity behind the speaker, not necessarily, however, before all time, but simply at a period very far removed from the present, and of which even the fathers and old men could only relate what had been handed down by tradition to them.

Deu 32:8-9

"When the Most High portioned out inheritance to the nations, when He divided the children of men; He fixed the boundaries of the nations according to the number of the sons of Israel: for the Lord's portion is His people; Jacob the cord of His inheritance." Moses commences his enumeration of the manifestations of divine mercy with the thought, that from the very commencement of the forming of nations God had cared for His people Israel. The meaning of Deu 32:8 is given in general correctly by Calvin: "In the whole arrangement of the world God had kept this before Him as the end: to consult the interests of His chosen people."The words, "when the Most High portioned out inheritance to the nations,"etc., are not to be restricted to the one fact of the confusion of tongues and division of the nations as described in Gen 11, but embrace the whole period of the development of the one human family in separate tribes and nations, together with their settlement in different lands; for it is no doctrine of the Israelitish legend, as Kamphausen supposes, that the division of the nations was completed once for all. The book of Genesis simply teaches, that after the confusion of tongues at the building of the tower of Babel, God scattered men over the entire surface of the earth (Deu 11:9), and that the nations were divided, i.e., separate nations were formed from the families of the sons of Noah (Gen 10:32); that is to say, the nations were formed in the divinely-appointed way of generation and multiplication, and so spread over the earth. And the Scriptures say nothing about a division of the countries among the different nations at one particular time; they simply show, that, like the formation of the nations from families and tribes, the possession of the lands by the nations so formed was to be traced to God, - was the work of divine providence and government, - whereby God so determined the boundaries of the nations ("the nations"are neither the tribes of Israel, nor simply the nations round about Canaan, but the nations generally), that Israel might receive as its inheritance a land proportioned to its numbers.

(Note: The Septuagint rendering, "according to the number of the angels of God,"is of no critical value, - in fact, is nothing more than an arbitrary interpretation founded upon the later Jewish notion of guardian angels of the different nations (Sir. 17:14), which probably originated in a misunderstanding of Deu 4:19, as compared with Dan 10:13, Dan 10:20-21, and Dan 12:1.)

Deu 32:9

God did this, because He had chosen Israel as His own nation, even before it came into existence. As the Lord's people of possession (cf. Deu 7:6; Deu 10:15, and Exo 19:5), Israel was Jehovah's portion, and the inheritance assigned to Him. חבל , a cord , or measure, then a piece of land measured off; here it is figuratively applied to the nation.

Deu 32:10-14

He had manifested His fatherly care and love to Israel as His own property.

Deu 4:10

"He found him in the land of the desert, and in the wilderness, the howling of the steppe; He surrounded him, took care of him, protected him as the apple of His eye." These words do not "relate more especially to the conclusion of the covenant at Sinai"( Luther ), nor merely to all the proofs of the paternal care with which God visited His people in the desert, to lead them to Sinai, there to adopt them as His covenant nation, and then to guide them to Canaan, to the exclusion of their deliverance from the bondage of Egypt. The reason why Moses does not mention this fact, or the passage through the Red Sea, is not to be sought for, either solely or even in part, in the fact that "the song does not rest upon the stand-point of the Mosaic times;"for we may see clearly that distance of time would furnish no adequate ground for "singling out and elaborating certain points only from the renowned stories of old,"say from the 105th Psalm, which no one would think of pronouncing an earlier production than this song. Nor is it because the gracious help of God, which the people experienced up to the time of the exodus from Egypt, was inferior in importance to the divine care exercised over it during the march through the desert (a fact which would need to be proved), or because the solemn conclusion of the covenant, whereby Israel first because the people of God, took place during the sojourn at Sinai, that Moses speaks of God as finding the people in the desert and adopting them there; but simply because it was not his intention to give a historical account of the acts performed by God upon and towards Israel, but to describe how Israel was in the most helpless condition when the Lord had compassion upon it, to take it out of that most miserable state in which it must have perished, and bring it into the possession of the richly-blessed land of Canaan. The whole description of what the Lord did for Israel (Deu 32:10-14) is figurative; Israel is represented as a man in the horrible desert, and in danger of perishing in the desolate waste, where not only bread and water had failed, but where ravenous beasts lay howling in wait for human life, when the Lord took him up and delivered him out of all distress. The expression "found him"is also to be explained from this figure. Finding presupposes seeking, and in the seeking the love which goes in search of the loved on is manifested. Also the expression "land of the desert"- a land which is a desert, without the article defining the desert more precisely - shows that the reference is not to the finding of Israel in the desert of Arabia, and that these words are not to be understood as relating to the fact, that when His people entered the desert the Lord appeared to them in the pillar of cloud and fire (Exo 13:20, Schultz ). For although the figure of the desert is chosen, because in reality the Lord had led Israel through the Arabian desert to Canaan, we must not so overlook the figurative character of the whole description as to refer the expression"in a desert land"directly and exclusively to the desert of Arabia. The measures adopted by the Pharaohs, the object of which was the extermination or complete suppression of Israel, made even Egypt a land of desert to the Israelites, where they would inevitably have perished if the Lord had not sought, found, and surrounded them there. To depict still further the helpless and irremediable situation of Israel, the idea of the desert is heightened still further by the addition of וגו וּבתהוּ , " and in fact ( ו is explanatory) in a waste ,"or wilderness ( tohu recalls Gen 1:2). " Howling of the desert "is in apposition to tohu ( waste ), and not a genitive dependent upon it, viz., "waste of the howling of the desert, or of the desert in which wild beasts howl"( Ewald ), as if ילל stood after ישׁימן . "Howling of the desert"does not mean the desert in which wild beasts howl, but the howling which is heard in the desert of wild beasts. The meaning of the passage, therefore, is "in the midst of the howling of the wild beasts of the desert."This clause serves to strengthen the idea of tohu (waste), and describes the waste as a place of the most horrible howling of wild beasts. It was in this situation that the Lord surrounded His people. סובב , to surround with love and care, not merely to protect (vid., Psa 26:6; Jer 31:22). בּונן , from בּין or הבין , to pay attention, in the sense of "not to lose sight of them.""To keep as the apple of the eye"is a figurative description of the tenderest care. The apple of the eye is most carefully preserved (vid., Psa 17:8; Pro 7:2).

Deu 32:11

"As an eagle, which stirreth up its nest and soars over its young, He spread out His wings, took him up, carried him upon His wings." Under the figure of an eagle, which teaches its young to fly, and in doing so protects them from injury with watchful affection, Moses describes the care with which the Lord came to the relief of His people in their helplessness, and assisted them to develop their strength. This figure no doubt refers more especially to the protection and assistance of God experienced by Israel in its journey through the Arabian desert; but it must not be restricted to this. It embraces both the deliverance of Israel out of Egypt by the outstretched arm of the Lord, as we may see from a comparison with Exo 19:4, where the Lord is said to have brought His people out of Egypt upon eagles' wings, and also the introduction into Canaan, when the Lord drove the Canaanites out from before them and destroyed them. This verse contains an independent thought; the first half is the protasis, the second the apodosis. The nominative to "spreadeth abroad"is Jehovah; and the suffixes in יקּחהוּ and ישּׂאהוּ ("taketh"and "beareth") refer to Israel or Jacob (Deu 32:9), like the suffixes in Deu 32:10. As כּ cannot open a sentence like כּאשׁר , we must supply the relative אשׁר after נשׁר . קנּו העיר , to waken up, rouse up its nest, i.e., to encourage the young ones to fly. It is rendered correctly by the Vulgate, provocans ad volandum pullos suos; and freely by Luther, "bringeth out its young."" Soareth over its young: "namely, in order that, when they were attempting to fly, if any were in danger of falling through exhaustion, it might take them at once upon its powerful wings, and preserve them from harm. Examples of this, according to the popular belief, are given by Bochart ( Hieroz . ii. p. 762). רחף , from רחף to be loose or slack (Jer 23:9): in the Piel it is applied to a bird in the sense of loosening its wings, as distinguished from binding its wings to its body; hence (1) to sit upon eggs with loosened wings, and (2) to fly with loosened wings. Here it is used in the latter sense, because the young are referred to. The point of comparison between the conduct of God towards Jacob and the acts of an eagle towards its young, is the loving care with which He trained Israel to independence. The carrying of Israel upon the eagle's wings of divine love and omnipotence was manifested in the most glorious way in the guidance of it by the pillar of cloud and fire, though it was not so exclusively in this visible vehicle of the gracious presence of God as that the comparison can be restricted to this phenomenon alone. Luther's interpretation is more correct than this - "Moses points out in these words, how He fostered them in the desert, bore with their manners, tried them and blessed them that they might learn to fly, i.e., to trust in Him,"- except that the explanation of the expression "to fly"is narrowed too much.

Deu 32:12-14

"The Lord alone did lead him, and with Him was no strange god. He made him drive over the high places of the earth, and eat the productions of the field; and made him suck honey out of the rock, and oil out of the flint-stone. Cream of cattle, and milk of the flock, with the fat of lambs, and rams of Bashan's kind, and bucks, with the kidney-fat of wheat: and grape-blood thou drankest as fiery wine." Moses gives prominence to the fact that Jehovah alone conducted Israel, to deprive the people of every excuse for their apostasy from the Lord, and put their ingratitude in all the stronger light. If no other god stood by the Lord to help Him, He had thereby laid Israel under the obligation to serve Him alone as its God. " With Him "refers to Jehovah, and not to Israel.

Deu 32:13-14

The Lord caused the Israelites to take possession of Canaan with victorious power, and enter upon the enjoyment of its abundant blessings. The phrase, "to cause to drive over the high places of the earth,"is a figurative expression for the victorious subjugation of a land; it is not taken from Psa 18:34, as Ewald assumes, but is original both here and in Deu 33:29. " Drive "(ride) is only a more majestic expression for"advance."The reference to this passage in Isa 58:14 is unmistakeable. Whoever has obtained possession of the high places of a country is lord of the land. The "high places of the earth"do not mean the high places of Canaan only, although the expression in this instance relates to the possession of Canaan. " And he (Jacob) ate: "for, so that he could now eat, the productions of the field, and in fact all the riches of the fruitful land, which are then described in superabundant terms. Honey out of the rock and oil out of the flint-stone, i.e., the most valuable productions out of the most unproductive places, since God so blessed the land that even the rocks and stones were productive. The figure is derived from the fact that Canaan abounds in wild bees, which make their hives in clefts of the rock, and in olive-trees which grow in a rocky soil. "Rock-flints,"i.e., rocky flints. The nouns in Deu 32:14 are dependent upon "to suck"in Deu 32:13, as the expression is not used literally. "Things which are sweet and pleasant to eat, people are in the habit of sucking"( Ges. thes . p. 601). חמאה and חלב (though הלב seems to require a form חלב ; vid., Ewald , §213, b .) denotes the two forms in which the milk yielded by the cattle was used; the latter, milk in general, and the former thick curdled milk, cream, and possibly also butter. The two are divided poetically here, and the cream being assigned to the cattle, and the milk to the sheep and goats. "The fat of lambs," i.e., "lambs of the best description laden with fat"( Vitringa ). Fat is a figurative expression for the best (vid., Num 18:12). " And rams: "grammatically, no doubt, this might also be connected with "the fat,"but it is improbable from a poetical point of view, since the enumeration would thereby drag prosaically; and it is also hardly reconcilable with the apposition בשׁן בּני , i.e., reared in Bashan (vid., Eze 39:18), which implies that Bashan was celebrated for its rams, and not merely for its oxen. This epithet, which Kamphausen renders "of Bashan's kind,"is unquestionably used for the best description of rams. The list becomes poetical, if we take "rams"as an accusative governed by the verb "to suck"(Deu 32:13). " Kidney-fat (i.e., the best fat) of wheat ,"the finest and most nutritious wheat. Wine is mentioned last, and in this case the list passes with poetic freedom into the form of an address. " Grape-blood "for red wine (as in Gen 49:11). חמר , from חמר to ferment, froth, foam, lit., the foaming, i.e., fiery wine, serves as a more precise definition of the "blood of the grape."

Deu 32:15-18

Israel had repaid its God for all these benefits by a base apostasy. - Deu 32:15. "But Righteous-nation became fat, and struck out - thou becamest fat, thick, gross - and let go God who made him, and despised the rock of his salvation." So much is certain concerning Jeshurun , that it was an honourable surname given to Israel; that it is derived from ישׁר , and describes Israel as a nation of just or right men (a similar description to that given by Balaam in Num 23:10), because Jehovah, who is just and right (Deu 32:4), had called it to uprightness, to walk in His righteousness, and chosen it as His servant (Isa 44:2). The prevalent opinion, that Jeshurun is a diminutive, and signifies rectalus , or "little pious"( Ges. and others), has no more foundation than the derivation from Israel, and the explanation, "little Israel,"since there is no philological proof that the termination un ever had a diminutive signification in Hebrew (see Hengstenberg, Balaam, p. 415); and an appellatio blanda et charitativa is by no means suitable to this passage, much less to Deu 33:5. The epithet Righteous-nation , as we may render Jeshurun , was intended to remind Israel of its calling, and involved the serverest reproof of its apostasy. "By placing the name of righteous before Israel, he censured ironically those who had fallen away from righteousness; and by thus reminding them with what dignity they had been endowed, he upbraided them with the more severity for their guilt of perfidy. For in other places (sc., Deu 33:5, Deu 33:26) Israel is honoured with an eulogium of the same kind, without any such sinister meaning, but with simple regard to its calling; whilst here Moses shows reproachfully how far they had departed from that pursuit of piety, to the cultivation of which they had been called"( Calvin ). The words, "became fat, and struck out,"are founded upon the figure of an ox that had become fat, and intractable in consequence (vid., Isa 10:27; Hos 4:16; and for the fact itself, Deu 6:11; Deu 8:10; Deu 31:20). To sharpen this reproof, Moses repeats the thought in the form of a direct address to the people: "Thou hast become fat, stout, gross."Becoming fat led to forsaking God, the Creator and ground of its salvation. "A full stomach does not promote piety, for it stands secure, and neglects God"( Luther ). נבּל is no doubt a denom . verb from נבל , lit., to treat as a fool, i.e., to despise (vid., Micah. Deu 7:6).

Deu 32:16-18

" They excited His jealousy through strange (gods), they provoked Him by abominations. They sacrificed to devils, which (were) not-God; to gods whom they knew not, to new (ones) that had lately come up, whom your fathers feared not. The rock which begat thee thou forsookest, and hast forgotten the God that bare thee ."These three verses are only a further expansion of Deu 32:15 . Forsaking the rock of its salvation, Israel gave itself up to the service of worthless idols. The expression"excite to jealousy"is founded upon the figure of a marriage covenant, under which the relation of the Lord to Israel is represented (vid., Deu 31:16, and the com. on Exo 34:15). "This jealousy rests upon the sacred and spiritual marriage tie, by which God had bound the people to Himself"( Calvin ). "Strange gods,"with which Israel committed adultery, as in Jer 2:25; Jer 3:13. The idols are called "abominations"because Jehovah abhorred them (Deu 7:25; Deu 27:15; cf. 2Ki 23:13). שׁדים signifies demons in Syriac, as it has been rendered by the lxx and Vulgate here; lit., lords, like Baalim. It is also used in Psa 106:37. - "Not-God," a composite noun, in apposition to Shedim (devils), like the other expressions which follow: "gods whom they knew not,"i.e., who had not made themselves known to them as gods by any benefit or blessing (vid., Deu 11:28); "new (ones), who had come from near,"i.e., had but lately risen up and been adopted by the Israelites. "Near,"not in a local but in a temporal sense, in contrast to Jehovah , who had manifested and attested Himself as God from of old (Deu 32:7). שׂער , to shudder, construed here with an accusative, to experience a holy shuddering before a person, to revere with holy awe. - In Deu 32:18 Moses returns to the thought of Deu 32:15, for the purpose of expressing it emphatically once more, and paving the way for a transition to the description of the acts of the Lord towards His rebellious nation. To bring out still more prominently the base ingratitude of the people, he represents the creation of Israel by Jehovah, the rock of its salvation, under the figure of generation and birth, in which the paternal and maternal love of the Lord to His people had manifested itself. חולל , to twist round, then applied to the pains of childbirth. The ἁπ. λεγ. תּשׁי is to be traced to שׁיה , and is a pausal form like יחי in Deu 4:33. שׁיה = שׁהה , to forget, to neglect.

Deu 32:19-33

For this foolish apostasy the Lord would severely visit His people. This visitation is represented indeed in Deu 32:19, as the consequence of apostasy that had taken place, - not, however, as a punishment already inflicted, but simply as a resolution which god had formed and would carry out, - an evident proof that we have no song here belonging to the time when God visited with severe punishments the Israelites who had fallen into idolatry. In Deu 32:19 the determination to reject the degenerate children is announced, and in Deu 32:20-22 this is still further defined and explained.

Deu 32:19

"And the Lord saw it, and rejected - from indignation at His sons and daughters." The object to "saw"may easily be supplied from the context: He saw the idolatry of the people, and rejected those who followed idols, and that because of indignation that His sons and daughters practised such abominations. The expression "he saw"simply serves to bring out the causal link between the apostasy and the punishment. ויּנאץ has been very well rendered by Kamphausen , "He resolved upon rejection,"since Deu 32:20. clearly show that the rejection had only been resolved upon by God, and was not yet carried out. In what follows, Moses puts this resolution into the mouth of the Lord Himself.

Deu 32:20-21

"And He said, I will hide My face from them, I will see what their end will be: for they are a generation full of perversities, children in whom is no faithfulness. They excited My jealousy by a no-god, provoked Me by their vanities: and I also will excite their jealousy by a no-people, provoke them by a foolish nation. For a fire blazes up in My nose, and burns to the lowest hell, and consumes the earth with its increase, and sets on fire the foundations of the mountains." The divine purpose contains two things: - first of all (Deu 32:20) the negative side, to hide the face, i.e., to withdraw His favour and see what their end would be, i.e., that their apostasy would bring nothing but evil and destruction; for they were "a nation of perversities"( taphuchoth is moral perversity, Pro 2:14; Pro 6:14), i.e., "a thoroughly perverse and faithless generation"( Knobel ); - and then, secondly (Deu 32:21), the positive side, viz., chastisement according to the right of complete retaliation. The Israelites had excited the jealousy and vexation of God by a no-god and vanities; therefore God would excite their jealousy and vexation by a no-people and a foolish nation. How this retaliation would manifest itself is not fully defined however here, but is to be gathered from the conduct of Israel towards the Lord. Israel had excited the jealousy of God by preferring a no-god, or הבלים , nothingnesses, i.e., gods that were vanities or nothings ( Elilim , Lev 19:4), to the true and living God, its Father and Creator. God would therefore excite them to jealousy and ill-will by a no-people, a foolish nation, i.e., by preferring a no-people to the Israelites, transferring His favour to them, and giving the blessing which Israel had despised to a foolish nation. It is only with this explanation of the words that full justice is done to the idea of retribution; and it was in this sense that Paul understood this passage as referring to the adoption of the Gentiles as the people of God (Rom 10:19), and that not merely by adaptation, or by connecting another meaning with the words, as Umbreit supposes, but by interpreting it in exact accordance with the true sense of the words.

(Note: But when Kamphausen , on the other hand, maintains that this thought, which the apostle finds in the passage before us, would be"quite erroneous if taken as an exposition of the words,"the assertion is supported by utterly worthless arguments: for example, (1) that throughout this song the exalted heathen are never spoken of as the bride of God, but simply as a rod of discipline used against Israel; (2) that this verse refers to the whole nation of Israel, and there is no trace of any distinction between the righteous and the wicked; and (3) that the idea that God would choose another people as the covenant nation would have been the very opposite of that Messianic hope with which the author of this song was inspired. To begin with the last, the Messianic hope of the song consisted unquestionably in the thought that the Lord would do justice to His people, His servants, and would avenge their blood, even when the strength of the nation should have disappeared (Deu 32:36 and Deu 32:43). But this thought, that the Lord would have compassion upon Israel at last, by no means excludes the reception of the heathen into the kingdom of God, as is sufficiently apparent from Rom 9-11. The assertion that this verse refers to the whole nation is quite incorrect. The plural suffixes used throughout in Deu 32:20 and Deu 32:21 show clearly that both verses simply refer to those who had fallen away from the Lord; and nowhere throughout the whole song is it assumed, that the whole nation would fall away to the very last man, so that there would be no further remnant of faithful servants of the Lord, to whom the Lord would manifest His favour again. And lastly, it is nowhere affirmed that God would simply use the heathen as a rod against Israel. The reference is solely to enemies and oppressors of Israel; and the chastisement of Israel by foes holds the second, and therefore a subordinate, place among the evils with which God would punish the rebellious. It is true that the heathen are not described as the bride of God in this song, but that is for no other reason than because the idea of moving them to jealousy with a not-people is not more fully expanded.)

The adoption of the Gentile world into covenant with the Lord involved the rejection of the disobedient Israel; and this rejection would be consummated in severe judgments, in which the ungodly would perish. In this way the retribution inflicted by the Lord upon the faithless and perverse generation of His sons and daughters becomes a judgment upon the whole world. The jealousy of the Lord blazes up into a fire of wrath, which burns down to sheol. This aspect of the divine retribution comes into the foreground in what follows, from Deu 32:23 onwards; whilst the adoption of the Gentile world, which the Apostle Paul singles out as the leading thought of this verse, in accordance with the special purpose of the song, falls back behind the thought, that the Lord would not utterly destroy Israel, but when all its strength had disappeared would have compassion upon His servants, and avenge their blood upon His foes. The idea of a no-people is to be gathered from the antithesis no-god . As Schultz justly observes, "the expression no-people can no more denote a people of monsters, than the no-god was a monster, by which Israel had excited the Lord to jealousy."This remark is quite sufficient to show that the opinion of Ewald and others is untenable and false, namely, that "the expression no-people signifies a truly inhuman people, terrible and repulsive."No-god is a god to whom the predicate of godhead cannot properly be applied; and so also no-people is a people that does not deserve the name of a people or nation at all. The further definition of no-god is to be found in the word "vanities"No-god are the idols, who are called vanities or nothingnesses, because they deceive the confidence of men in their divinity; because, as Jeremiah says (Jer 14:22), they can give no showers of rain or drops of water from heaven. No-people is explained by a "foolish nation."A "foolish nation"is the opposite of a wise and understanding people, as Israel is called in Deu 4:6, because it possessed righteous statutes and rights in the law of the Lord. The foolish nation therefore is not "an ungodly nation, which despises all laws both human and divine"( Ros ., Maur .), but a people whose laws and rights are not founded upon divine revelation. Consequently the no-people is not "a barbarous and inhuman people"( Ros .), or "a horde of men that does not deserve to be called a people"( Maurer ), but a people to which the name of a people or nation is to be refused, because its political and judicial constitution is the work of man, and because it has not the true God for its head and king; or, as Vitringa explains, "a people not chosen by the true God, passed by when a people was chosen, shut out from the fellowship and grace of God, alienated from the commonwealth of Israel, and a stranger from the covenant of promise (Eph 2:12)."In this respect every heathen nation was a "no-people,"even though it might not be behind the Israelites so far as its outward organization was concerned. This explanation cannot be set aside, either by the objection that at that time Israel had brought itself down to the level of the heathen, by its apostasy from the Eternal, - for the notion of people and no-people is not taken from the outward appearance of Israel at any particular time, but is derived from its divine idea and calling, - or by an appeal to the singular, "a foolish nation,"whereas we should expect "foolish nations"to correspond to the "vanities,"if we were to understand by the no-people not one particular heathen nation, but the heathen nations generally. The singular,"a foolish nation,"was required by the antithesis, upon which it is founded, the "wise nation,"from which the expression no-people first receives its precise definition, which would be altogether obliterated by the plural. Moreover, Moses did not intend to give expression to the thought that God would excite Israel to jealousy by either few, or many, or all the Gentile nations.

Deu 32:22

In Deu 32:22, the determination of the Lord with regard to the faithless generation is explained by the threat, that the wrath of the Lord which was kindled against this faithlessness would set the whole world in flames down to the lowest hell. We may see how far the contents of this verse are from favouring the conclusion that "no-people"means a barbarous and inhuman horde, from the difficulty which the supporters of this view had found in dealing with the word כּי . Ewald renders it doch (yet), in total disregard of the usages of the language; and Venema , certe , profecto (surely); whilst Kamphausen supposes it to be used in a somewhat careless manner. The contents of Deu 32:22, which are introduced with כּי , by no means harmonize with the thought, "I will send a barbarous and inhuman horde;"whilst the announcement of a judgment setting the whole world in flames may form a very suitable explanation of the thought, that the Lord would excite faithless Israel to jealousy by a"no-people." This judgment, for example, would make the worthlessness of idols and the omnipotence of the God of Israel manifest in all the earth, and would lead the nations to seek refuge and salvation with the living God; and, as we learn from the history of the kingdom of God, and the allusions of the Apostle Paul to this mystery of the divine counsels, the heathen themselves would be the first to do so when they saw all their power and glory falling into ruins, and then the Israelites, when they saw that God had taken the kingdom from them and raised up the heathen who were converted to Him to be His people. The fire in the nose of the Lord is a figurative description of burning wrath and jealousy (vid., Deu 29:19). The fire signifies really nothing else than His jealousy, His vital energy, and in a certain sense His breath; it therefore naturally burns in the nose (vid., Psa 18:9). In this sense the Lord as "a jealous God"is a consuming fire (vid., Deu 4:24, and the exposition of Exo 3:2). This fire burns down even to the lower hell. The lower hell, i.e., the lowest region of sheol, or the lower regions, forms the strongest contrast to heaven; though we cannot deduce any definite doctrinal conclusions from the expression as to the existence of more hells than one. This fire "consumes the earth with its increase,"i.e., all its vegetable productions, and sets on fire the foundations of the mountains. This description is not a hyperbolical picture of the judgment which was to fall upon the children of Israel alone ( Kamphausen , Aben-Ezra , etc.); for it is a mistake to suppose that the judgment foretold affected the Israelitish nation only. The thought is weakened by the assumption that the language is hyperbolical. The words are not intended to foretell one particular penal judgment, but refer to judgment in its totality and universality, as realized in the course of centuries in different judgments upon the nations, and only to be completely fulfilled at the end of the world. " Calvin is right therefore when he says, "As the indignation and anger of God follow His enemies to hell, to eternal flames and infernal tortures, so they devour their land with its produce, and burn the foundations of the mountains;...there is no necessity therefore to imagine that there is any hyperbole in the words, 'to the lower hell.'"This judgment is then depicted in Deu 32:23-33 as it would discharge itself upon rebellious Israel.

Deu 32:23

"I will heap up evils upon them, use up My arrows against them." The evils threatened against the despisers of the Lord and His commandments would be poured out in great abundance by the Lord upon the foolish generation. ספה , to add one upon the other (vid., Num 32:14); hence in Hiphil to heap up, sweep together. These evils are represented in the second clause of the verse as arrows, which the Lord as a warrior would shoot away at his foes (as in Deu 32:42; cf. Psa 38:3; Psa 91:6; Job 6:4). כּלּה , to bring to an end, to use up to the very last.

Deu 32:24-25

"Have they wasted away with hunger, are they consumed with pestilential heat and bitter plague: I will let loose the tooth of beasts upon them, with the poison of things that crawl in the dust." (Deu 32:25) "If the sword without shall sweep them away, and in the chambers of terrors, the young man as the maiden, the suckling with the grey-haired man." The evils mentioned are hunger, pestilence, plague, wild beasts, poisonous serpents, and war. The first hemistich in Deu 32:24 contains simply nouns construed absolutely, which may be regarded as a kind of circumstantial clause. The literal meaning is, "With regard to those who are starved with hunger, etc., I will send against them;"i.e., when hunger, pestilence, plague, have brought them to the verge of destruction, I will send, etc. מזי , construct state of מזה , ἁπ. λεγ. with which Cocceius compares מצה and מצץ , to suck out, and for which Schultens has cited analogies from the Arabic. "Sucked out by hunger,"i.e., wasted away. "Tooth of beasts and poison of serpents:"poetical for beasts of prey and poisonous animals. See Lev 26:22, where wild beasts are mentioned as a plague along with pestilence, famine, and sword.

Deu 32:25

These are accompanied by the evils of war, which sweeps away the men outside in the slaughter itself by the sword, and the defenceless - viz., youths and maidens, sucklings and old men - in the chambers by alarm. אימה is a sudden mortal terror, and Knobel is wrong in applying it to hunger and plague. The use of the verb שׁכּל , to make childless, is to be explained on the supposition that the nation or land is personified as a mother, whose children are the members of the nation, old and young together. Ezekiel has taken the four grievous judgments out of these two verses: sword, famine, wild beasts, and pestilence (Eze 14:21 : see also Eze 5:17, and Jer 15:2-3).

Deu 32:26-28

"I should say, I will blow them away, I will blot out the remembrance of them among men; if I did not fear wrath upon the enemy, that their enemies might mistake it, that they might say, Our hand was high, and Jehovah has not done all this." The meaning is, that the people would have deserved to be utterly destroyed, and it was only for His own name's sake that God abstained from utter destruction. אמרתּי to be construed conditionally requires לוּלי : if I did not fear (as actually was the case) I should resolve to destroy them, without leaving a trace behind. "I should say," used to denote the purpose of God, like "he said"in Deu 32:20. The ἁπ. λεγ. אפאיחם , which has been rendered in very different ways, cannot be regarded, as it is by the Rabbins, as a denom . verb from פּאה , a corner; and Calvin's rendering, "to scatter through corners,"does not suit the context; whilst the meaning, "to cast or scare out of all corners,"cannot be deduced from this derivation. The context requires the signification to annihilate, as the remembrance of them was to vanish from the earth. We get this meaning if we trace it to פּאה , to blow, - related to פּעה (Isa 42:14) and פּהה , from which comes פּה , - in the Hiphil "to blow away,"not to blow asunder. השׁבּית , not "to cause to rest,"but to cause to cease, delere (as in Amo 8:4). "Wrath upon the enemy," i.e., "displeasure on the part of God at the arrogant boasting of the enemy, which was opposed to the glory of God"( Vitringa ). פּן

Constable: Deu 31:1--34:12

VII. MOSES' LAST ACTS chs. 31--34

Having completed the major addresses to the Israelites recorded to this point in Deuteronomy, Moses needed only to make a few final arrangements before Israel was ready to enter the land. The record of these events concludes the book. Chapters 31-34 constitute several appendices to the main body of Deuteronomy (cf. Judg. 17-21; 2 Sam. 21-24).

"This final section of the covenant document has as its unifying theme the perpetuation of the covenant relationship. Of special importance is the subject of the royal succession, which is also prominent in the extra-biblical suzerainty treaties . . . This succession is provided for by the appointment and commissioning of Joshua as dynastic heir to Moses in the office of mediatorial representative of the Lord (ch. 31). The testamentary assignment of kingdom inheritance to the several tribes of Israel (ch. 33) reckons with the status of all God's people as royal heirs. Included also are two other standard elements in the international treaties. One is the invocation of covenant witnesses, here represented chiefly by the Song of Witness (ch. 32). The other is the directions for the disposition of the treaty document after the ceremony (31:9-13). By way of notarizing the document, an account of the death of Moses is affixed at the end (ch. 34)."³²⁸

Constable: Deu 32:1-43

2. The song itself 32:1-43

One writer called the Song of Moses "one of the most impressive religious poems in the entire Old Testament."³³⁶ It contrasts the faithfulness and loyal love of God with the unfaithfulness and perversity of His people. As other important poems in the Pentateuch (e.g., Gen. 49; Exod. 15; Num. 24), it also teaches major themes.

"The song embraces the whole of the future history of Israel, and bears all the marks of a prophetic testimony from the mouth of Moses, in the perfectly ideal picture which it draws, on the one hand, of the benefits and blessings conferred by the Lord upon His people; and on the other hand, of the ingratitude with which Israel repaid its God for them all."³³⁷

Moses set this song in the form of a lawsuit in which Yahweh leveled a charge against Israel.³³⁸ It's central theme is "Israel's apostasy and God's threatening judgment."³³⁹

32:1-4 Moses called on the whole earth to listen to what follows (vv. 1-2). The subject of this song would be God. The name of God is the expression of His character as He revealed this. The purpose of the song is that everyone would recognize God as the great God He is and that His people would respond to Him appropriately. The description of God as the Rock (vv. 4, 15, 18, 30, 31) occurs first here in Scripture, but it appears many times later. This metaphor pictures God as a reliable refuge for His people on whom they could build and who had been solidly faithful to them.

32:5-6 Israel, on the other hand, was "perverse and crooked" (v. 5). Moses also called God the Father of the Israelites (v. 6) whom His people had repaid with corrupt behavior for His many gifts.

32:7-14 The writer graphically described God's choice and care of Israel in these verses.³⁴⁰ Of all the nations of the earth she had experienced the greatest blessing. This is the last of 16 times Moses challenged the Israelites to remember in Deuteronomy, beginning in 4:10. The desert place where Yahweh found Israel was Egypt (v. 10), a wilderness. The pupil of the eye (lit. the little man of the eye, v. 10) is the part a person protects most carefully (cf. Ps. 17:8; Prov. 7:2). The "apple of the eye" is an English idiom meaning anything that one holds very dear or cherishes greatly.

32:15-18 Israel's rebellion against her Father stands in stark contrast to God's gracious care. "Jeshurun" (v. 5; cf. 33:26; Num. 23:10) means "upright one" or "righteous nation." This pet name reminded Israel of her holy calling. As an ox, Jeshurun had become unresponsive due to the fatness she had gained as a result of God's blessings.

"The chiastic structure by which vv. 4-14 match vv. 15-18 in reverse suggests the reversal of Israel's pledges of covenant commitment to the Lord."³⁴¹

32:19-25 God would discipline Israel because of her rebellion. He would make the punishment fit the crime (v. 21). The nations referred to as being "not a people" (v. 21) are those that had no divine calling as a people as Israel did. There is no other nation like Israel in the sense that it is the people of God. Fire (v. 22) is the symbol of God's wrath and judgment (cf. 4:24; Exod. 3:2; Heb. 12:29).

32:26-38 However, Israel's unfaithfulness would not thwart God's purposes for her. God would use other nations to discipline His people, but He would judge them too. The Old Testament writers compared Israel to Sodom and Gomorrah many times (v. 32), but they never compared the heathen nations to those wicked cities.

"One of the well-known sermons in American history was preached by Jonathan Edwards in 1741 from this verse [v. 35] and particularly from this clause: In due time their foot will slip.' The sermon subject was Sinners in the Hands of an Angry God.' Edwards thought that the verse was directed at the unbelieving Israelites, but his application of it reached to all wicked people."³⁴²

32:39-43 The biblical writers also represented God frequently as a warrior hero who engaged in battle for Israel against her enemies (vv. 41-42; cf. Ps. 7:13). Loving God indicates faithful covenant obedience (cf. 5:10; 6:5; 7:9; 10:12; 11:1, 13, 22; 13:3; 19:9; 30:6, 16, 20), and hating Him describes those who either have no covenant relationship with Him or who live in rebellion against Him (cf. 5:9; 7:10; 2 Chron. 19:2; Ps. 81:15; 139:20-21).

"Again it can be seen that the text portrays the Torah as God's gift of life to his people in much the same way as the Tree of Life was put into the midst of the Garden of Eden (Ge 2:8-17). Just as obedience to the Lord's command not to eat of the Tree of Knowledge of Good and Evil was the key to their access to the Tree of Life (Ge 2:16-17), so obedience to the Lord's command in the Torah was to be the key to Israel's living long in the land' that God had prepared for them."³⁴³

This song was one more instrument God used to teach His people to obey Him along with Moses' sermons, the rituals, the monuments, etc. (vv. 46-47).

"It will . . . act as a mnemonic, an aid to memory, because during the intervening period it will have lived unforgotten in the mouth of the reader or hearer, ready to come to mind when the troubles arrive. Poetry is thus a kind of time bomb; it awaits its hour and then springs forward into harsh remembrance. . . . It will live in their minds and mouths, bringing them back, whether they like it or not, to the harsh memory of the desert sojourn. Once learned it will not easily be forgotten. The words will stick, they will be importunate, they will not let us alone."³⁴⁴

The lesson this song teaches is that when God's people forget His gracious goodness to them and turn away from Him to follow idols, they can expect discipline. When God appears to withdraw His blessings we should not question His ability or motives but examine the state of our relationship with Him.

Guzik: Deu 32:1-52

Deuteronomy 32 - The Song of Moses

A. The song of Moses.

1. (1-4) Introduction.

Give ear, O heavens, and I will speak;

And hear, O earth, the words of my mouth.

Let my teaching drop as the rain,

My speech distill as the dew,

As raindrops on the tender herb,

And as showers on the grass.

For I proclaim the name of the LORD:

Ascribe greatness to our God.

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.

a. Give ear, O heavens . . . and hear, O earth: Moses began by asking for attention, not only from Israel, but from all of creation.

b. I proclaim the name of the LORD: Ascribe greatness to our God: He then gave praise to God, both for who God is (He is the Rock . . . Righteous and upright is He) and for what God does (His work is perfect; for all His ways are justice).

2. (5-6) The accusation: The child has forsaken its father.

They have corrupted themselves;

They are not His children,

Because of their blemish:

A perverse and crooked generation.

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?

a. They have corrupted themselves: Moses spoke as a witness against a rebellious Israel.

b. Is He not your Father, who bought you? Has He not made you and established you? Their sin is even more foolish and unwise in light of what God has done for them. It is foolish and unwise to rebel against the God who has did so much for them.

3. (7-14) Moses recounts God's past faithfulness to Israel.

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:

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.

For the Lord's portion is His people;

Jacob is the place of His inheritance.

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.

As an eagle stirs up its nest,

Hovers over its young,

Spreading out its wings, taking them up,

Carrying them on its wings,

So the LORD alone led him,

And there was no foreign god with him.

He made him ride in the heights of the earth,

That he might eat the produce of the fields;

He made him draw honey from the rock,

And oil from the flinty rock;

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.

a. Remember the days of old: Considering that this song was meant to be a witness against a rebellious Israel, Moses reminded Israel of all God's goodness to them. This was to both bring a greater conviction of sin, and to remind them of God's love and grace they could return to.

4. (15-18) Israel responded to God's kindness with apostasy.

But Jeshurun grew fat and kicked;

You grew fat, you grew thick,

You are obese!

Then he forsook God who made him,

And scornfully esteemed the Rock of his salvation.

They provoked Him to jealousy with foreign gods;

With abominations they provoked Him to anger.

They sacrificed to demons, not to God,

To gods they did not know,

To new gods, new arrivals

That your fathers did not fear.

Of the Rock who begot you, you are unmindful,

And have forgotten the God who fathered you.

a. Jeshurun: This is a title for Israel, which literally means the upright one (Isaiah 44:2).

b. They sacrificed to demons: In forsaking God, Israel turned to the pagan idols of the nations around them and actually worshipped demons. There was a dark spiritual reality behind the idols of the nations, and Israel embraced that dark spiritual reality.

5. (19-27) God's reaction: Withdrawal from and punishment of Israel.

And when the LORD saw it, He spurned them,

Because of the provocation of His sons and His daughters.

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.

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.

For a fire is kindled by 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.

I will heap disasters on them;

I will spend My arrows on them.

They shall be wasted with hunger,

Devoured by pestilence and bitter destruction;

I will also send against them the teeth of beasts,

With the poison of serpents of the dust.

The sword shall destroy outside;

There shall be terror within

For the young man and virgin,

The nursing child with the man of gray hairs.

I would have said, "I will dash them in pieces,

I will make the memory of them to cease from among men,"

Had I not feared the wrath of the enemy,

Lest their adversaries should misunderstand,

Lest they should say, "Our hand is high;

And it is not the LORD who has done all this."

a. I will hide My face from them: When God's people forsake Him, He withdraws the intimacy of His presence. At first, this is sometimes seen as a relief, because the conviction of sin is not so great. But then the darkness and desperation sets in.

b. I will heap disasters upon them: When the hiding of His face does not draw God's people into repentance, God then sends His hand of correction, and allows calamity to bring the attention of His people back upon Him.

6. (28-43) The LORD states His case and makes a plea unto Israel.

For they are a nation void of counsel,

Nor is there any understanding in them.

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

That they would consider their latter end!

How could one chase a thousand,

And two put ten thousand to flight,

Unless their Rock had sold them,

And the LORD had surrendered them?

For their rock is not like our Rock,

Even our enemies themselves being judges.

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.

Their wine is the poison of serpents,

And the cruel venom of cobras.

Is this not laid up in store with Me,

Sealed up among My treasures?

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 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.

He will say: 'Where are their gods,

The rock in which they sought refuge?

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.

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.

For I raise My hand to heaven,

And say, "As I live forever,

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.

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."

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.

a. That they would consider their latter end: This can be a remarkably effective preventative to backsliding. When we are in a backslidden state, we should consider where it will lead us.

b. And have compassion on His servants: When we are in a backslidden state, we should also see the compassion of God we could receive.

c. There is no God besides Me: When we are in a backslidden state, we should see the greatness of God. The backslidden man needs to know more of God's His character and nature.

7. (44-47) Moses encourages Israel.

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

a. It is not a futile thing: One of Satan's great lies to us is that it is a futile thing to serve God and obey His word. It often seems that those who are against God prosper more than those who are for Him. Yet, we need to see and understand - from an eternal perspective - that it is not a futile thing to love and obey God.

8. (48-52) God's final command to Moses.

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, just as Aaron your brother died on Mount Hor and was gathered to his people; 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. 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."

a. Go up this mountain . . . and die on the mountain: Moses, as the last act of his 120 years, will climb Mount Nebo, and die at the summit of the mountain.

b. You shall see the land before you, though you shall not go there: Though Moses will not be allowed to cross the Jordan and enter the Promised Land, he can view the land of Canaan.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: Deuteronomy (Book Introduction)

DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.

JFB: Deuteronomy (Outline)

• MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46)
• THE STORY IS CONTINUED. (Deu. 2:1-37)
• CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20)
• AN EXHORTATION TO OBEDIENCE. (Deu 4:1-13)
• A PARTICULAR DISSUASIVE AGAINST IDOLATRY. (Deu. 4:14-40)
• A COMMEMORATION OF THE COVENANT IN HOREB. (Deu. 5:1-29)
• MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25)
• ALL COMMUNION WITH THE NATIONS FORBIDDEN. (Deu. 7:1-26)
• AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20)
• MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS. (Deu. 9:1-25)
• GOD'S MERCY IN RESTORING THE TWO TABLES. (Deu. 10:1-22)
• AN EXHORTATION TO OBEDIENCE. (Deu. 11:1-32)
• MONUMENTS OF IDOLATRY TO BE DESTROYED. (Deu 12:1-15)
• BLOOD PROHIBITED. (Deu 12:16-25)
• HOLY THINGS TO BE EATEN IN THE HOLY PLACE. (Deu 12:26-32)
• ENTICERS TO IDOLATRY TO BE PUT TO DEATH. (Deu 13:1-5)
• WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18)
• GOD'S PEOPLE MUST NOT DISFIGURE THEMSELVES IN MOURNING. (Deu 14:1-2)
• WHAT MAY BE EATEN, AND WHAT NOT. (Deu. 14:3-21)
• OF BEASTS. (Deu 14:4-8)
• THE SEVENTH YEAR, A YEAR OF RELEASE FOR THE POOR. (Deu 15:1-11)
• HEBREW SERVANTS' FREEDOM. (Deu 15:12-19)
• THE FEAST OF THE PASSOVER. (Deu. 16:1-22)
• THINGS SACRIFICED MUST BE SOUND. (Deu 17:1)
• IDOLATERS MUST BE SLAIN. (Deu 17:2-7)
• THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES. (Deu 17:8-13)
• THE ELECTION AND DUTY OF A KING. (Deu 17:14-20)
• THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deu 18:1-8)
• THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14)
• CHRIST THE PROPHET IS TO BE HEARD. (Deu 18:15-19)
• OF THE CITIES OF REFUGE. (Deu 19:1-13)
• THE LANDMARK IS NOT TO BE REMOVED. (Deu 19:14)
• TWO WITNESSES REQUIRED. (Deu 19:15)
• PUNISHMENT OF A FALSE WITNESS. (Deu 19:16-21) But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on Exo 21:23; see also Lev 24:20).
• THE PRIESTS' EXHORTATION TO ENCOURAGE THE PEOPLE TO BATTLE. (Deu. 20:1-20)
• EXPIATION OF UNCERTAIN MURDER. (Deu 21:1-9)
• THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deu 21:10-23)
• OF HUMANITY TOWARD BRETHREN. (Deu 22:1-4)
• THE SEX TO BE DISTINGUISHED BY APPAREL. (Deu 22:5-12)
• WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)
• OF DIVORCES. (Deu. 24:1-22)
• STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19)
• THE CONFESSION OF HIM THAT OFFERS THE BASKET OF FIRST FRUITS. (Deu 26:1-15)
• THE PEOPLE ARE TO WRITE THE LAW UPON STONES. (Deu 27:1-10)
• THE TRIBES DIVIDED ON GERIZIM AND EBAL. (Deu 27:11-13)
• THE BLESSINGS FOR OBEDIENCE. (Deu. 28:1-68)
• AN EXHORTATION TO OBEDIENCE. (Deu. 29:1-29)
• THE COMMANDMENT IS MANIFEST. (Deu 30:11-14)
• DEATH AND LIFE ARE SET BEFORE THE ISRAELITES. (Deu 30:15-20)
• MOSES ENCOURAGES THE PEOPLE AND JOSHUA. (Deu 31:1-8)
• HE DELIVERS THE LAW TO THE PRIESTS, TO READ IT EVERY SEVENTH YEAR TO THE PEOPLE. (Deu 31:9-13)
• MOSES' SONG, WHICH SETS FORTH THE PERFECTIONS OF GOD. (Deu. 32:1-43)
• THE MAJESTY OF GOD. (Deu. 33:1-28)
• MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deu 34:1-12)

TSK: Deuteronomy (Book Introduction)

The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a revelation from God. The Law of Moses is more properly the Law of Jehovah, יהוה [Strong’s 03068] תורה [Strong’s 08451], torah yehowah , the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal - no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God’s law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose. every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, " Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, " There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, " Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day - books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets - books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence - books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!

TSK: Deuteronomy 32 (Chapter Introduction)

Overview

Deu 32:1, Moses song, which sets forth God’s mercy and vengeance; Deu 32:46, He exhorts them to set their hearts upon it; Deu 32:48, God sends him up to mount Nebo, to see the land, and to die.

Poole: Deuteronomy (Book Introduction)

FIFTH BOOK of MOSES, CALLED DEUTERONOMY

THE ARGUMENT

Moses, in the two last months of his life, rehearseth what God had done for them, and their frequent murmurings, rebellions, and constant ingratitude. He begs to enter into the land, but is permitted only to see it. He forbiddeth any communion with the nations for several reasons, De 8 . He gives a short repetition of those sundry laws, moral, ceremonial, judicial, and military, which he had given them, from whence this book is called DEUTERONOMY. Then, after many exhortations, he prophesieth of Christ; afterwards he shows how matters of war are to be managed, and, giving many other particular directions with reference to duties, conditions, and persons of both sexes, he pronounceth blessings on the obedient, and curses on the disobedient: he then gives a charge for laying up and reading of the law at certain times, and every seven years to be solemnly read before all the people; he composeth a song for common use, comprising the wonderful things here mentioned: he prophesieth of Christ’ s coming, and the calling of the Gentiles, seeth the land, and dieth, leaving Joshua, after he had consecrated him, to succeed.

Poole: Deuteronomy 32 (Chapter Introduction)

CHAPTER 32

The Divine song, in which God’ s power, mercy to his people, and vengeance on his enemies exalted, their ingratitude is rebuked, Deu 32:1-18 . God’ s wrath and future judgments, Deu 32:19-26 . Yet the idolatrous nations to be destroyed, and they at last to be enlarged, Deu 32:27-43 . He exhorts them to set their hearts on these words for their good, Deu 32:41-47 . God sendeth him up to Mount Nebo, there to see the promised land and die, Deu 32:48-52 .

MHCC: Deuteronomy (Book Introduction)

This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, both by word of mouth, that it might affect, and by writing, that it might abide. The men of that generation to which the law was first given were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, now they were going to possess the land of Canaan. The wonderful love of God to his church is set forth in this book; how he ever preserved his church for his own mercies sake, and would still have his name called upon among them. Such are the general outlines of this book, the whole of which shows Moses' love for Israel, and marks him an eminent type of the Lord Jesus Christ. Let us apply the exhortations and persuasions to our own consciences, to excite our minds to a believing, grateful obedience to the commands of God.

MHCC: Deuteronomy 32 (Chapter Introduction)

(Deu 32:1, Deu 32:2) The song of Moses.

(Deu 32:3-6) The character of God, The character of Israel.

(Deu 32:7-14) The great things God had done for Israel.

(Deu 32:15-18) The wickedness of Israel.

(Deu 32:19-25) The judgments which would come upon them for their sins.

(Deu 32:26-38) Deserved vengeance withheld.

(Deu 32:39-43) God's deliverance for his people.

(Deu 32:44-47) The exhortation with which the song was delivered.

(Deu 32:48-52) Moses to go up mount Nebo to die.

Matthew Henry: Deuteronomy (Book Introduction)

An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy

This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copius reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation , Lev 1:1. The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos 8:12. II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa 28:10. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phi 3:1) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable: - 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17, 18, 19. 2. It was to be written upon great stones plastered, at their passing over Jordan, Deu 27:2, Deu 27:3. 3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, Deu 31:9, etc. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect.

This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced (ch. 27 and 28) with promises and threatenings, blessings and curses, formed into a covenant, ch. 29 and 30. Care is taken to perpetuate the remembrance of these things among them (ch. 31), particularly by a song (ch. 32), and so Moses concludes with a blessing, ch. 33. All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare Deu 1:3 with Jos 4:19, the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, It is written, he fetched all his quotations out of this book, Mat 4:4, Mat 4:7, Mat 4:10.

Matthew Henry: Deuteronomy 32 (Chapter Introduction)

In this chapter we have, I. The song which Moses, by the appointment of God, delivered to the children of Israel, for a standing admonition to them, to take heed of forsaking God. This takes up most of the chapter, in which we have, 1. The preface (Deu 32:1, Deu 32:2). 2. A high character of God, and, in opposition to that, a bad character of the people of Israel (Deu 32:3-6). 3. A rehearsal of the great things God had done for them, and in opposition to that an account of their ill carriage towards him (Deu 32:7-18). 4. A prediction of the wasting destroying judgments which God would bring upon them for their sins, in which God is here justified by the many aggravations of their impieties (Deu 32:19-33). 5. A promise of the destruction of their enemies and oppressors at last, and the glorious deliverance of a remnant of Israel (Deu 32:36-43). II. The exhortation with which Moses delivered this song to them (Deu 32:41-47). III. The orders God gives to Moses to go up to Mount Nebo and die (Deu 32:48, etc.).

Constable: Deuteronomy (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible was its first two words, elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began with exactly the same words.¹ So the Jewish title gives a strong clue to the literary character of Deuteronomy.

The English title comes from the Septuagint (Greek) translation. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land. This is not the case. It came from a mistranslation of a phrase in 17:18. There God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium from which Deuteronomy is a transliteration. Deuteronomy is to some extent, however, a repetition to the new generation of the Law God gave at Mt. Sinai. Thus God overruled the translators' error and gave us a title for the book in English that is appropriate in view of the contents of the book.

Date and Writer

Moses evidently wrote this book on the plains of Moab shortly before his death, which occurred about 1406 B.C.

The Mosaic authorship of this book is quite easy to establish. The book claims to be the words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 29) and his writing (31:9, 22, 24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed Moses wrote Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47) as did the Apostle Peter (Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the Epistle to the Hebrews (Heb. 10:28).

"The authorship of no other book in the Old Testament is so explicitly emphasized."²

The form in which Moses wrote Deuteronomy is very similar to that of ancient Near Eastern suzerainty-vassal treaties dating before and during the Mosaic era. This structural evidence confirms an early date of composition.³

Most conservative commentators prefer to regard the record of Moses' death and a few editorial comments as the work of a later writer or writers. Of course, Moses could have written these verses too.

In spite of such conclusive evidence some scholars prefer a later date for Deuteronomy. The critics favor a post-Mosaic but pre-seventh century date, a seventh century date in King Josiah's era, or a postexilic date.⁴

Scope

Deuteronomy is similar to Leviticus in that both books contain a record of instructions and speeches almost exclusively. Deuteronomy is not so much a book of history, as Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus, however, Moses addressed Deuteronomy to all the Israelites more than to the priests and Levites.

The scope of history covered in Deuteronomy is very brief. All the events recorded took place on the plains of Moab probably within a few weeks just before Israel's entrance into Canaan.

"According to the Index locorum of Nestle's Novum Testamentum Graece Deuteronomy is quoted or otherwise cited at least 95 times in the New Testament (compared to 103 for Genesis, 113 for Exodus, 35 for Leviticus, and 20 for Numbers), making it one of the favorite Old Testament books of Jesus and the apostles."⁵

Character

"The book of Deuteronomy is the document prepared by Moses as a witness to the dynastic covenant which the Lord gave to Israel in the plains of Moab (cf. 31:26)."⁶

Theology

"In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure . . . It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology.

"Covenant by its very definition demands at least three elements--the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."⁷

"The theological values of Deuteronomy can hardly be exaggerated. It stands as the wellspring of biblical historical revelation. It is a prime source for both OT and NT theology. Whether the covenant, the holiness of God, or the concept of the people of God is the unifying factor of OT theology, each finds emphasis and remarkable definition in Deuteronomy."⁸

Message⁹

Let me share with you a couple of quotations that point out the importance of this book.

"Deuteronomy is one of the greatest books of the Old Testament. Its significance on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament . . . in all but six books . . . and thus it belongs to a small group of four Old Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which the early Christians made frequent reference."¹⁰

"The book of Deuteronomy is the most important book in the Old Testament from the standpoint of God's revelation to man."¹¹

Deuteronomy is not just a recapitulation of things previously revealed in Exodus, Leviticus, and Numbers. It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face. His words in Deuteronomy spring from a personal and intimate knowledge of God that had matured over 120 years.

One of the striking features of this book is the frequent references to love that recur throughout it. God's love for the patriarchs and later the whole nation of Israel is obvious in the previous four books of the Pentateuch, but Moses never articulated it directly. In Deuteronomy for the first time Moses revealed that it was God's love for Israel that motivated Him to deal with the Israelites as He had.

One of the great revelations of this book is the motivation of God. God's love for people moved Him to bless. Moses referred to God's love for people as the motivation of His government in three of the book's major sections.

It constitutes the climax of Moses' first address to the people (1:6-4:40) in which he reviewed God's faithfulness to the Israelites. It was because God loved them that He had treated them as He had (4:32-40, esp. v. 37).

In the second address, which is an exposition of the Mosaic Law (chs. 5-26), Moses explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5; et al.).

In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he again reminded the people of God's love for them (33:2-5, esp. v. 3a).

Not only does Deuteronomy reveal that God's love is what motivates Him to govern His people as He does. It also emphasizes that man's love for God should be what motivates us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.

In Moses' review of the law (chs. 5-26) he called on the Israelites to love God (5:9-10; 6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites' obedience to God's laws expressed their love for God. Love is the most proper and adequate motivation for obedience and service.

We hear this theme again in Moses' third address (chs. 29-30) in which Moses exhorted the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-20).

The message of the book then is that God's love for man is the motivation of His government, and man's love for God should be the motivation of his obedience.

This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated.

Since Moses set Deuteronomy in the form of a suzerain-vassal treaty we can learn much about how he viewed Israel's relationship to God.

To quote Thompson again, "Both the literary shape of Deuteronomy and its underlying central concept provide an important clue to the basic theology of the book. Yahweh, the God of Israel, appears in a strong covenantal setting. He is the great King, the Lord of the covenant. From this central concept Israel's finest theological ideas derived."¹²

These "ideas" include the fact that Yahweh is the Lord of the covenant and the God of history.

Obedience to God and His covenant brings blessing whereas disobedience incurs curses. Israel was the people of the covenant.

The people were to worship their Lord by loving Him with their hearts and remembering Him and His acts with their minds.

There are perhaps four basic implications of this revelation and these correspond to four major sections of the book.

1. It is important to remember God's past faithfulness to appreciate His love (1:6-4:40). God commanded the Israelites to remember. Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To forget was to rebel against God. Remembering the past would remind the people of God's love and rekindle their love for Him. Love as well as trust rests on confidence. We can love God only when we have confidence in Him.

2. God's laws are an expression of His love (chs. 5-26). Because man is a sinner he needs divine laws. God's provision of these laws is an expression of His love for mankind. The specific laws in the Mosaic Code expressed God's love because God intended them to result in Israel's blessing and welfare. Often we think laws are undesirable because they curb our freedom. However, God curbs our freedom to keep us from evil, not to keep us from good.

3. Only love for God will adequately motivate a person to be obedient to God's laws (chs. 27-28). These laws in Israel were so severe that the only motive strong enough to produce consistent obedience was love. Moses urged the Israelites to cultivate their love for God as they prepared to renew the covenant. Self-confidence had failed their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter experience depending on one's motivation.

When we know God we love Him, and when we love God we will want to obey Him.

4. Obedience to God demonstrates love for Him (chs. 29-30). While it is possible to obey God with lesser motives, it is impossible to be consistently obedient without love for God. Consistent obedience is not the same as sinless perfection. The measure of one's love for God is the measure of his or her obedience to the revealed will of God (1 John 5:3). The degree of our commitment to do the will of God is the true measure of our love for God. The real test of our love for God is what we do more than how we feel.

Constable: Deuteronomy (Outline)

Outline

I. Introduction: the covenant setting 1:1-5

II. Moses' first major address: a review of God's faithfulness 1:6-4:40

A. God's past dealings with Israel 1:6-3:29

1. God's guidance from Sinai to Kadesh 1:6-46

2. The march from Kadesh to the Amorite frontier 2:1-23

3. The conquest of the kingdom of Sihon 2:24-37

4. The conquest of the kingdom of Og 3:1-11

5. A review of the distribution of the conquered land 3:12-20

6. Moses' anticipation of future blessing 3:21-29

B. An exhortation to observe the law faithfully 4:1-40

1. The appeal to hearken and obey 4:1-8

2. God's appearance at Mt. Horeb 4:9-14

3. The prohibition of idolatry 4:15-24

4. The consequences of idolatry 4:25-31

5. The uniqueness of Yahweh and Israel 4:32-40

III. Historical interlude: preparation for the covenant text 4:41-49

A. The appointment of cities of refuge in Transjordan 4:41-43

B. Introduction to the second address 4:44-49

IV. Moses' second major address: an exposition of the law chs. 5-26

A. The essence of the law and its fulfillment ch. 5-11

1. Exposition of the Decalogue and its promulgation ch. 5

2. Exhortation to love Yahweh ch. 6

3. Examples of the application of the principles chs. 7-11

B. An exposition of selected covenant laws 12-25

1. Laws arising from the first commandment 12:1-31

2. Laws arising from the second commandment 12:32-13:18

3. Laws arising from the third commandment 14:1-21

4. Laws arising from the fourth commandment 14:22-16:17

5. Laws arising from the fifth commandment 16:18-18:22

6. Laws arising from the sixth commandment 19:1-22:8

7. Laws arising from the seventh commandment 22:9-23:18

8. Laws arising from the eighth commandment 23:19-24:7

9. Laws arising from the ninth commandment 24:8-25:4

10. Laws arising from the tenth commandment 25:5-19

C. Covenant celebration, confirmation, and conclusion ch. 26

1. Laws of covenant celebration and confirmation 26:1-15

2. Summary exhortation 26:16-19

V. Preparations for renewing the covenant chs. 27:1-29:1

A. The ceremony at Shechem 27:1-13

B. The curses that follow disobedience to specific stipulations 27:14-26

C. The blessings that follow obedience 28:1-14

D. The curses that follow disobedience to general stipulations 28:15-68

E. Narrative interlude 29:1

VI. Moses' third major address: an exhortation to obedience chs. 29:2-30:20

A. An appeal for faithfulness 29:2-29

1. Historical review 29:2-8

2. The purpose of the assembly 29:9-15

3. The consequences of disobedience 29:16-29

B. A call to decision ch. 30

1. The possibility of restoration 30:1-10

2. The importance of obedience 30:11-20

VII. Moses' last acts chs. 31-34

A. The duties of Israel's future leaders 31:1-29

1. The presentation of Joshua 31:1-8

2. The seventh year covenant renewal ceremony 31:9-13

3. The commissioning of Joshua 31:14-23

4. The preservation of God's words 31:24-29

B. The Song of Moses 31:30-32:44

1. The introduction to the song 31:30

2. The song itself 32:1-43

3. The conclusion to the song 32:44

C. Narrative interlude 32:45-52

1. Moses' exhortation to obedience 32:45-47

2. The announcement of Moses' death 32:48-52

D. Moses' blessing of the tribes ch. 33

E. Moses' death and burial: narrative epilogue ch. 34

You will notice that there is a general alternation between narrative (sections I, III, V, and VII) and didactic (sections II, IV, and VI) material. However there is some mixture of narrative and didactic material in sections V and VII.

We can also divide the revelation in this book according to the general arrangement of the typical form of a suzerain-vassal treaty that was common in the ancient Near East.¹³

I. Preamble: Covenant mediator 1:1-5

II. Historical prologue: Covenant history 1:6-4:49

III. Stipulations: Covenant life chs. 5-26

A. The Great Commandment chs. 5-11

B. Ancillary commandments chs. 12-26

IV. Sanctions: Covenant ratification chs. 27-30

V. Dynastic disposition: Covenant continuity chs. 31-34

Constable: Deuteronomy

Deuteronomy

Bibliography

Adams, Jay. Marriage, Divorce and Remarriage in the Bible. Phillipsburg, N.J.: Presbyterian and Reformed Publishing Co., 1980.

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

_____. "Some Remarks on the Song of Moses in Deuteronomy XXXII." Vetus Testamentum 9 (1959):339-46.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

"Annotated Bibliography on Deuteronomy." Biblical Viewpoint 19:2 (November 1985):78-89.

Ap-Thomas, D. R. "All the King's Horses." In Proclamation and Presence, pp. 135-151. Edited by J. I. Durham and J. R. Porter. Richmond: John Knox, 1970.

Ashley, Timothy R. The Book of Numbers. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1993.

Baker, John Austin. "Deuteronomy and World Problems." Journal for the Study of the Old Testament 29 (1984):3-17.

Baltzer, Klaus. The Covenant Formulary. Philadelphia: Fortress Press, 1971.

Baly, Dennis. "Elath, Ezion-geber, and the Red Sea." Biblical Illustrator 9:3 (Spring 1983):66-69.

_____. The Geography of the Bible. New York: Harper, 1957.

Barrett, Michael P. V. "True Religion: A Matter of the Heart." Biblical Perspective 19:2 (November 1985):21-28.

Beitzel, Barry J. "The Right of the Firstborn (Pi Snayim) in the Old Testament." In A Tribute to Gleason Archer, pp. 179-90. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Bell, Robert D. "The Cures for Self-Righteousness." Biblical Viewpoint 19:2 (November 1985):16-20.

Bellefontaine, Elizabeth. "Deuteronomy 21:18-21: Reviewing the Case of the Rebellious Son." Journal for the Study of the Old Testament 13 (July 1979):12-31.

Betlyon, John Wilson. "The Cult of Aserah/Elat at Sidon." Journal of Near Eastern Studies 44:1 (January 1985):53-56.

Blenkinsopp, J. A History of Prophecy in Israel. Philadelphia: Westminster Press, 1983.

Block, Daniel I. "Recovering the Voice of Moses: The Genesis of Deuteronomy." Journal of the Evangelical Theological Society 44:3 (September 2001):385-408.

Boston, James R. "The Wisdom Influence upon the Song of Moses." Journal of Biblical Literature 87 (1968):198-202.

Bralik, Georg. "Law as Gospel: Justification and Pardon According to the Deuteronomic Torah." Interpretation 38 (January 1984):5-14.

Cairns, I. Word and Presence: A Commentary on the Book of Deuteronomy. International Theological Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1992.

Carmichael, Calum M. "Forbidden Mixtures." Vetus Testamentum 32:4 (1982):394-415.

Carroll, R. P. "The Elijah-Elisha Sagas: Some Remarks on Prophetic Succession in Ancient Israel." Vetus Testamentum 19:4 (October 1969):408-14.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1948.

Chan, Kim-Kwong. "You Shall Not Eat These Abominable Things: An Examination Of Different Interpretations On Deuteronomy 14:3-20." East Asia Journal of Theology 3:1 (1985):88-106.

Chirichigno, Greg. "A Theological Investigation of Motivation in Old Testament Law." Journal of the Evangelical Theological Society 24:4 (December 1981):303-13.

Chisholm, Robert B., Jr. "Divine Hardening in the Old Testament." Bibliotheca Sacra 153:612 (October-December 1996):410-34.

Cole, Mary M. "Transmitting Values to New Generations." Studies in Formative Spirituality 7:1 (February 1986):21-32.

Collier, Gary D. "The Problem of Deuteronomy: In Search of a Perspective." Restoration Quarterly 26:4 (1983):215-33.

Craigie, Peter C. The Book of Deuteronomy. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1976.

_____. The Problem of War in the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

_____. Ugarit and the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Crater, Tim. "Bill Gothard's View of the Exception Clause." Journal of Pastoral Practice 4 (1980):5-12.

Cross, Frank Moore, Jr. and David Noel Freedman. "The Blessing of Moses." Journal of Biblical Literature 67 (1948):191-210.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Davies, Eryl W. "The Meaning of Pi Senayim in Deuteronomy XXI 17." Vetus Testamentum 36:3 (July 1986):341-47.

Day, John. "Asherah in the Hebrew Bible and Northwest Semitic Literature." Journal of Biblical Literature 105:3 (September 1986):385-408.

de Boer, Pieter A. H. "Some Observations on Deuteronomy VI 4 and 5." In Von Kanaan bis Kerala, pp. 45-52. Edited by W. C. Delssman, et al. Kevelaer, Germany: Verlag Butzer and Bercker, 1982.

Deere, Jack S. "Deuteronomy." In The Bible Knowledge Commentary: Old Testament, pp. 259-324. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fla.: Schoettle Publishing Co., 1992.

Dion, Paul E. "Early Evidence for the Ritual Significance of the Base of the Altar' around Deut. 12:27 LXX." Journal of Biblical Literature 106:4 (1987):487-92.

Doron, Pinchas. "Motive Clauses in the Laws of Deuteronomy: Their Forms, Functions and Contents." Hebrew Annual Review 2 (1978):61-77.

Douglas, Mary. Purity and Danger. London: Routledge and Kegan Paul, 1966.

Driver, Samuel R. A Critical and Exegetical Commentary on Deuteronomy. 3rd. ed. International Critical Commentary series. Edinburgh: T. and T. Clark, 1902.

Duke, Rodney K. "The Portion of the Levite: Another Reading of Deuteronomy 18:6-8." Journal of Biblical Literature 106:2 (1987):193-201.

Dumbrell, William. J. Covenant and Creation. Nashville: Thomas Nelson, 1984.

Duncan, Dan. "Berachoth and Taanith." Exegesis and Exposition 3:1 (Fall 1988):55-57.

Elayi, Josette. "Name of Deuteronomy's Author Found on Seal Ring." Biblical Archaeology Review 13:5 (September-October 1987):54-56.

Eliade, M. The Sacred and the Profane. New York: Harper & Row, 1978.

Epstein, Isidore. Judaism. Baltimore: Penguin Books, 1959.

Eslinger, L. "Watering Egypt (Deuteronomy XI 10-11)." Vetus Testamentum 37:1 (January 1987):85-90.

Fawver, Jay D., and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca Sacra 147:587 (July-September):270-85.

Fisch, Harold. Poetry with a Purpose: Biblical Poetics and Interpretation. Indiana Studies in Biblical Literature series. Bloomington, Ind.: Indiana University Press, 1988.

Fisher, Eugene J. "Lex Talionis in the Bible and Rabbinic Tradition." Journal of Ecumenical Studies 19:3 (Summer 1982):582-87.

Fitzmyer, Joseph A. "The Matthean Divorce Texts and Some New Palestinian Evidence." Theological Studies 37:2 (June 1976):197-226.

Fruchtenbaum, Arnold G. "Israel and the Church" In Issues in Dispensationalism, pp. 113-30. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Gaster, Theodor H. "An Ancient Eulogy on Israel: Deuteronomy 33 3-5, 26-29." Journal of Biblical Literature 66 (1947):53-62.

Geldard, Mark. "Jesus' Teaching on Divorce: Thoughts on the Meaning of porneia in Matthew 5:32 and 19:9." Churchman 92:2 (1978):134-43.

Goldberg, Michael L. "The Story of the Moral: Gifts or Bribes in Deuteronomy?" Interpretation 38:1 (January 1984):15-25.

Gordis, Robert. "The Text and Meaning of Deuteronomy 33 27." Journal of Biblical Literature 67 (1947):69-72.

Gray, John. The Legacy of Canaan. Vol. 5 of Supplements to Vetus Testamentum series. 2nd revised edition. Leidon, Netherlands: E. J. Brill, 1965.

Haffner, Al. The High Cost of Free Love. San Bernardino, Calif.: Here's Life Publishers, 1989.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Hasel, Gerhard F. "The Sabbath in the Pentateuch." In The Sabbath in Scripture and History, pp. 21-43. Edited by Kenneth A. Strand. Washington: Review and Herald Publishing Association, 1982.

Hays, J. Daniel. "Applying the Old Testament Law Today." Bibliotheca Sacra 158:629 (January-March 2001):21-35.

Heiser, Michael S. "Deuteronomy 32:8 and the Sons of God." Bibliotheca Sacra 158:629 (January-March 2001):52-74.

Heth, William A., and Gordon J Wenham. Jesus and Divorce. London: Hodder and Stoughton, 1984.

Hoftijzer, J., and G. van der Kooij. Aramaic Texts from Deir Alla. Leiden, Netherlands: Brill, 1976.

Hoppe, Leslie J. "Deuteronomy and the Poor." The Bible Today 24:6 (November 1986):371-75.

_____. "Elders and Deuteronomy." Eglise et Theologie 14 (1983):259-72.

Houtman, C. "Another Look at Forbidden Mixtures." Vetus Testamentum 24:2 (1984):226-28.

Hurley, James B. Man and Woman in Biblical Perspective. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

International Standard Bible Encyclopedia. 1939 ed., S.v. "Deuteronomy," by George L. Robinson.

Isaksson, Abel. "Marriage and Ministry in the New Temple." Translated by Neil Tomkinson. Th.D. dissertation, University of Uppsala, 1965.

Janzen, J. Gerald. "On the Most Important Word in the Shema (Deuteronomy VI 4-5)." Vetus Testamentum 37:3 (July 1987):280-300.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Johnston, Robert M. "The Least of the Commandments': Deuteronomy 22:6-7 in Rabbinic Judaism and Early Christianity." Andrews University Seminary Studies 20:3 (Autumn 1982):205-15.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Toward Old Testament Ethics. Grand Rapids: Zondervan Publishing House, 1983.

Kalland, Earl S. "Deuteronomy." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

Kaufman, Stephen A. "The Stucture of the Deuteronomic Law." MAARAV 1 (1978-79):105-58.

Keil, C.F., and Franz Delitzsch. The Pentateuch, 3 vols. Translated by James Martin. Biblical Commentary on the Old Testament. N.p., reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

Kline, Meredith G. "Deuteronomy." In The Wycliffe Bible Commentary, pp. 155-204. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

_____. Treaty of the Great King. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1963.

Laney, J. Carl. "Deuteronomy 24:1-4 and the Issue of Divorce." Bibliotheca Sacra 149:593 (January-March 1992):9-13

_____. The Divorce Myth. Minneapolis: Bethany House Publishers, 1981.

Hartley, J. E. Leviticus. Word Biblical Commentary series. Dallas: Word Books, 1992.

Lemaire, Andre. "Who or What Was Yahweh's Asherah?" Biblical Archaeology Review 10:6 (November-December 1984):42-51.

Lemche, N. P. "The Manumission of Slaves--The Fallow Year--The Sabbatical Year--The Jobel Year." Vetus Testamentum 26 (January 1976):38-59.

Livingston, G. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Longman, Tremper, III. "The Divine Warrior: The New Testament Use of an Old Testament Motif." Westminster Theological Journal 44 (Fall 1982):290-307.

Manor, Dale W. "A Brief History of Levirate Marriage as It Relates to the Bible." Near Eastern Archaeological Society Bulletin NS20 (Fall 1982):33-52.

Marcus, David. "Juvenile Delinquency in the Bible and the Ancient Near East." Journal of the Ancient Near Eastern Society of Columbia University 13 (1981):31-52.

Mattill, A. J., Jr. "Representative Universalism and the Conquest of Canaan." Concordia Theological Monthly 35:1 (1967):8-17.

Mayes, A. D. H. Deuteronomy. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co.; and London: Marshall, Morgan, and Scott; 1981.

McBride, S. Dean, Jr. "Polity of the Covenant People." Interpretation 41:3 (July 1987):229-44.

McCarthy, Dennis J. "Notes on the Love of God in Deuteronomy and the Father-Son Relationship between Yahweh and Israel." Catholic Biblical Quarterly 27 (1965):144-47.

_____. Treaty and Covenant. 2nd ed. Analecta Biblica. Rome: Pontifical Biblical Institute, 1978.

McKeating, Henry. "Sanctions Against Adultery in Ancient Israelite Society." Journal for the Study of the Old Testament 11 (1979):57-72.

Merrill, Eugene H. Deuteronomy. New American Commentary series. N.c.: Broadman & Holman Publishers, 1994.

_____. "Deuteronomy, New Testament Faith, and the Christian Life." In Integrity of Heart, Skillfulness of Hands, pp. 19-33. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Remembering: A Central Theme in Biblical Worship." Journal of the Evangelical Theological Society 43:1 (March 2000):27-36.

_____. "A Theology of the Pentateuch." In A Biblical Theology of the Old Testament, pp. 7-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Millard, Alan R. "King Og's Iron Bed: Fact or Fancy?" Bible Review 6:2 (April 1990):16-21, 44.

_____ "The Question of Israelite Literacy." Bible Review 3:3 (Fall 1987):22-31.

Miller, Patrick D. Deuteronomy. Interpretation series. Louisville: John Knox Press, 1990.

_____. "The Human Sabbath: A Study in Deuteronomic Theology." Princeton Seminary Bulletin NS6:2 (1985):81-97.

Minnick, Mark. "The Lesson of the Dietary Laws." Biblical Viewpoint 19:2 (November 1985):29-37.

Moessner, David P. "Luke 9:1-50: Luke's Preview of the Journey of the Prophet Like Moses of Deuteronomy." Journal of Biblical Literature 102:4 (December 1983):575-605.

Monson, James M. The Land Between. By the Author, P.O. Box 1276, Jerusalem, 1983.

Moran, William L. "The Ancient Near Eastern Background of the Love of God in Deuteronomy." Catholic Biblical Quarterly 35 (1963):77-87.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morgan, J. P. "The Morality of Suicide: Issues and Options." Bibliotheca Sacra 148:590 (April-June 1991):214-30.

Morris, Leon. The Epistle to the Romans. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1988.

Murray, John. Divorce. Philadelphia: Presbyterian and Reformed Publishing Co., 1972.

Neal, Marshall. "A God Who Desires to Communicate." Biblical Viewpoint 19:2 (November 1985):38-47.

Nestle, D. Eberhard, ed. Novum Testamentum Graece. 21st ed. Stuttgart: Privileg. Wurtt. Bibelanstalt, 1952.

New Scofield Reference Bible. Edited by Frank E. Gaebelein, William Culbertson, Charles L. Feinberg, Allan A. MacRae, Clarence Mason, Alva J. McClain, Wilbur M. Smith, and John F. Walvoord. New York: Oxford University Press, 1967.

Nicholson, E. W. Deuteronomy and Tradition. Philadelphia: Fortress Press, 1967.

Noth, Martin. The Deuteronomistic History. 1943. English translation of the 2nd ed. Vol. 15 of the Supplement series. Sheffield, England: Journal for the Study of the Old Testament, 1981.

Payne, David F. Deuteronomy. Daily Study Bible series. Philadelphia: Westminster Press, 1985.

Pentecost, J. Dwight. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Rofe, Alexander. "The Monotheistic Argumentation in Deuteronomy IV 32-40: Contents, Composition and Text." Vetus Testamentum 35:4 (October 1985):434-45.

Rowley, Harold H. "Moses and the Decalogue." Bulletin of the John Rylands Library of the University of Manchester 34:1 (September 1951):81-118.

Rude, Terry. "The Theological Apex." Biblical Viewpoint 19:2 (November 1985):48-53.

_____. "The Theology of Deuteronomy." Biblical Viewpoint 19:2 (November 1985):62-72.

Ryrie, Charles C. "Biblical Teaching on Divorce and Remarriage." N.c.: By the Author, 1981.

_____. Dispensationalism. Chicago: Moody Press, 1995.

_____. Dispensationalism Today. Chicago: Moody Press, 1965.

_____. "The Doctrine of Capital Punishment." Bibliotheca Sacra 129:515 (July-September 1972):211-17.

_____. You Mean the Bible Teaches That . . .. Chicago: Moody Press, 1974.

Sailhamer, John H. "Exegetical Notes: Genesis 1:1-2:4a." Trinity Journal 5 NS (Spring 1984):73-82.

_____. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Scalise, Pamela J. "The Significance of Curses and Blessings." Biblical Illustrator 13:1 (Fall 1986):57-59.

Schulte, John Andrew. "Vows." Exegesis and Exposition 3:1 (Fall 1988):48-51.

Schultz, Samuel J. Deuteronomy. Everyman's Bible Commentary series. Chicago: Moody Press, 1971.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Seeligmann, I. L. "A Psalm from Pre-Regal Times." Vetus Testamentum 14 (1964):75-92.

Skehan, Patrick W. "The Structure of the Song of Moses in Deuteronomy (Deut. 32:1-43)." Catholic Biblical Quarterly 13:2 (April 1951):153-63.

Smedes, Lewis B. "An Introduction to Mission Beyond the Mission'." Theology, News and Notes 30:3 (October 1983):2-3.

Sprinkle, Joe M. "Old Testament Perspectives on Divorce and Remarriage." Journal of the Evangelical Theological Society 40:4 (December 1997):529-50.

Stevens, David E. "Does Deuteronomy 32:8 Refer to Sons of God' or Sons of Israel'?" Bibliotheca Sacra 154:614 (April-June 1997):131-41.

Steveson, Pete. "The Law: God's Standard for Life." Biblical Viewpoint 19:2 (November 1985):10-15.

Strauss, Lehman. The Eleven Commandments. 2nd ed. Neptune, N.J.: Loizeaux Brothers, 1975.

Student Map Manual. Jerusalem: Pictorical Archive (Near Eastern History) Est., 1979.

Terrien, Samuel. The Elusive Presence. New York: Harper & Row, 1978.

Thompson, J. A. Deuteronomy. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1974.

Townsend, Jeffrey L. "Fulfillment of the Land Promise in the Old Testament." Bibliotheca Sacra 142:568 (October-December 1985):320-37.

Van Leeuwen, Raymond C. "What Comes out of God's Mouth: Theological Wordplay in Deuteronomy 8." Catholic Biblical Quarterly 47 (January 1985):55-57.

von Rad, Gerhard. Deuteronomy. London: SCM, 1966.

Walton, John H. "Deuteronomy: An Exposition of the Spirit of the Law." Grace Theological Journal 8:2 (Fall 1987):213-25.

Watson, Thomas. The Ten Commandments. 1692; reprint ed., Edinburgh: The Banner of Truth Trust, 1976.

Weinfeld, Moshe. Deuteronomy and the Deuteronomic School. Oxford: Clarendon Press, 1972.

Wenham, Gordon J. The Book of Leviticus. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1979.

_____. "The date of Deuteronomy: linch-pin of Old Testament Criticism." Themelios 10:3 (April 1985):15-20; 11:1 (September 1985):15-18.

_____. "The Structure and Date of Deuteronomy." Ph.D. dissertation, University of London, 1969.

Wisdom, Thurman. "The Message of the Song of Moses." Biblical Viewpoint 19:2 (November 1985):54-61.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, Chris. "Principles of Punishment in Deuteronomy." Third Way 6:7 (July-August 1983):15-16.

Wright, Christopher J. H. "What Happened Every Seven Years in Israel?" Evangelical Quarterly 56:3 (July 1984):129-38; 56:4 (October 1984):193-201.

Wright, David P. "Deuteronomy 21:1-9 as a Rite of Elimination." Catholic Biblical Quarterly 49:3 (July 1987):387-403.

Wright, G. Ernest. "The Lawsuit of God: A Form-Critical Study of Deuteronomy 32." In Israel's Prophetic Heritage, pp. 26-67. Edited by Bernhard W. Anderson and Walter Harrelson. London: SCM Press, 1962.

Wright, G. Ernest, and Reginald H Fuller. The Book of the Acts of God. Garden City, N.Y.: Doubleday, 1960.

Wright, Logan S. "MKR in 2 Kings XII 5-17 and Deuteronomy XVIII 8." Vetus Testamentum 39:4 (October 1989):438-48.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Book Introduction)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim . (Challoner) --- It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock) --- The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. iv. 41, and following, and a supplement from the Book of Numbers is given to this discourse. Chap. v., a fresh exhortation to the people commences, which continues until chap. xxii., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered them to write, (chap. xxxi. 19,) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo in the 120th year of his age. (Calmet) --- There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel. The whole nation of the Jews has all along maintained, that Moses wrote these books: and he himself repeatedly asserts that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Cæsar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. xxxi.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)

Gill: Deuteronomy (Book Introduction)

INTRODUCTION TO DEUTERONOMY

This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishneh Torah", the repetition of the law; and so in the Syriac version, with which agrees the Arabic title of it; and when the Greeks, and we after them, call it "Deuteronomy", it is not to be understood of a second, a new, or another law, but of the law formerly delivered, but now repeated, and also more largely explained; to which are likewise added several particular laws, instructions, and directions; all which were necessary, on account of the people of Israel, who were now a new generation, that either were not born, or not at an age to hear and understand the law when given on Mount Sinai; the men that heard it there being all dead, excepting a very few; and these people were also now about to enter into the land of Canaan, which they were to enjoy as long as they kept the law of God, and no longer, and therefore it was proper they should be reminded of it; and besides, Moses was now about to leave them, and having an hearty desire after their welfare, spends the little time he had to be with them, by inculcating into them and impressing on them the laws of God, and in opening and explaining them to them, and enforcing them on them, which were to be the rule of their obedience, and on which their civil happiness depended. And sometimes the Jews call this book "the book of reproofs", because there are in it several sharp reproofs of the people of Israel for their rebellion and disobedience; and so the Targums of Jonathan and Jerusalem begin it by calling it the words of reproof which Moses spake, &c. That this book was written by Moses there can be no doubt, from Deu 1:1, only the eight last verses, which give an account of his death, and of his character, were wrote by another hand, equally inspired by God, as either Eleazar the priest, as some, or Samuel the prophet, as others; or, as it is the more commonly received opinion of the Jews, Ezra; though it is highly probable they were wrote by Joshua his successor. This book was written and delivered by Moses, at certain times in the last month of his life, and towards the close of the fortieth year of the children of Israel's coming out of Egypt. And that it is of divine authority need not be questioned, when the several quotations out of it are observed, as made by the apostles of Christ, in Act 3:22, Heb 10:30 out of Deu 18:15 and by our Lord himself, Mat 18:16 from Deu 19:15. Yea, it is remarkable, that all the passages of Scripture produced by Christ, to repel the temptations of Satan, are all taken out of this book, Mat 4:7 compared with Deu 8:3, and the voice from heaven, directing the apostles to hearken to him, refers to a prophecy of him in Deu 18:15.

Gill: Deuteronomy 32 (Chapter Introduction)

INTRODUCTION TO DEUTERONOMY 32

This chapter contains the song mentioned and referred to in the former, the preface to it, Deu 32:1; the character of the divine and illustrious Person it chiefly respects, Deu 32:4; the ingratitude of the people of the Jews to him, who were a crooked and perverse generation, aggravated by his having bought, made, and established them, Deu 32:5; and which is further aggravated by various instances of divine goodness to them, first in providing and reserving a suitable country for them, at the time of the division of the earth to the sons of men, with the reason of it, Deu 32:7; then by what the Lord did for them in the wilderness, Deu 32:10; after that in the land of Canaan, where they enjoyed plenty of all good things, and in the possession of which they were, when the illustrious Person described appeared among them, Deu 32:13; and then the sin of ingratitude to him, before hinted at, is fully expressed, namely, lightly esteeming the rock of salvation, the Messiah, Deu 32:15; nor could they stop here, but proceed to more ungodliness, setting up other messiahs and saviours, which were an abomination to the Lord, Deu 32:16; continuing sacrifices when they should not, which were therefore reckoned no other than sacrifices to demons, and especially the setting up of their new idol, their own righteousness, was highly provoking; and by all this they clearly showed they had forgot the rock, the Saviour, Deu 32:17; wherefore, for the rejection of the Messiah and the, persecution of his followers, they would be abhorred of God, Deu 32:19; who would show his resentment by the rejection of them, by the calling of the Gentiles, and by bringing the nation of the Romans upon them, Deu 32:20; whereby utter ruin and destruction in all its shapes would be brought upon them, Deu 32:22; and, were it not for the insolence of their adversaries, would be entirely destroyed, being such a foolish and unwise people, which appears by not observing what the enemies of the Messiah themselves allow, that there is no rock like him, whom they despised, Deu 32:26; which enemies are described, and the vengeance reserved for them pointed out, Deu 32:32; and the song closed with promises of grace and mercy to the Lord's people, and wrath and ruin to his and their enemies, on which account all are called upon to rejoice in the latter day, Deu 32:36; and this song being delivered by Moses, the people of Israel are exhorted seriously to attend to it, it being of the utmost importance to them, Deu 32:44; and the chapter is concluded with a relation of Moses being ordered to go up to Mount Nebo and die, with the reason of it, Deu 32:48.