Text -- Deuteronomy 32:1-40 (NET)

Invocation of Witnesses

32:1 Listen, O heavens, and I will speak; hear, O earth, the words of my mouth. 32:2 My teaching will drop like the rain, my sayings will drip like the dew, as rain drops upon the grass, and showers upon new growth. 32:3 For I will proclaim the name of the Lord; you must acknowledge the greatness of our God. 32:4 As for the Rock, his work is perfect, for all his ways are just. He is a reliable God who is never unjust, he is fair and upright. 32:5 His people have been unfaithful to him; they have not acted like his children– this is their sin. They are a perverse and deceitful generation. 32:6 Is this how you repay the Lord, you foolish, unwise people? Is he not your father, your creator? He has made you and established you. 32:7 Remember the ancient days; bear in mind the years of past generations. Ask your father and he will inform you, your elders, and they will tell you. 32:8 When the Most High gave the nations their inheritance, when he divided up humankind, he set the boundaries of the peoples, according to the number of the heavenly assembly. 32:9 For the Lord’s allotment is his people, Jacob is his special possession. 32:10 The Lord found him in a desolate land, in an empty wasteland where animals howl. He continually guarded him and taught him; he continually protected him like the pupil of his eye. 32:11 Like an eagle that stirs up its nest, that hovers over its young, so the Lord spread out his wings and took him, he lifted him up on his pinions. 32:12 The Lord alone was guiding him, no foreign god was with him. 32:13 He enabled him to travel over the high terrain of the land, and he ate of the produce of the fields. He provided honey for him from the cliffs, and olive oil from the hardest of rocks, 32:14 butter from the herd and milk from the flock, along with the fat of lambs, rams and goats of Bashan, along with the best of the kernels of wheat; and from the juice of grapes you drank wine.

Israel’s Rebellion

32:15 But Jeshurun became fat and kicked, you got fat, thick, and stuffed! Then he deserted the God who made him, and treated the Rock who saved him with contempt. 32:16 They made him jealous with other gods, they enraged him with abhorrent idols. 32:17 They sacrificed to demons, not God, to gods they had not known; to new gods who had recently come along, gods your ancestors had not known about. 32:18 You have forgotten the Rock who fathered you, and put out of mind the God who gave you birth.

A Word of Judgment

32:19 But the Lord took note and despised them because his sons and daughters enraged him. 32:20 He said, “I will reject them, I will see what will happen to them; for they are a perverse generation, children who show no loyalty. 32:21 They have made me jealous with false gods, enraging me with their worthless gods; so I will make them jealous with a people they do not recognize, with a nation slow to learn I will enrage them. 32:22 For a fire has been kindled by my anger, and it burns to lowest Sheol; it consumes the earth and its produce, and ignites the foundations of the mountains. 32:23 I will increase their disasters, I will use up my arrows on them. 32:24 They will be starved by famine, eaten by plague, and bitterly stung; I will send the teeth of wild animals against them, along with the poison of creatures that crawl in the dust. 32:25 The sword will make people childless outside, and terror will do so inside; they will destroy both the young man and the virgin, the infant and the gray-haired man.

The Weakness of Other Gods

32:26 “I said, ‘I want to cut them in pieces. I want to make people forget they ever existed. 32:27 But I fear the reaction of their enemies, for their adversaries would misunderstand and say, “Our power is great, and the Lord has not done all this!”’ 32:28 They are a nation devoid of wisdom, and there is no understanding among them. 32:29 I wish that they were wise and could understand this, and that they could comprehend what will happen to them.” 32:30 How can one man chase a thousand of them, and two pursue ten thousand; unless their Rock had delivered them up, and the Lord had handed them over? 32:31 For our enemies’ rock is not like our Rock, as even our enemies concede. 32:32 For their vine is from the stock of Sodom, and from the fields of Gomorrah. Their grapes contain venom, their clusters of grapes are bitter. 32:33 Their wine is snakes’ poison, the deadly venom of cobras. 32:34 “Is this not stored up with me?” says the Lord, “Is it not sealed up in my storehouses? 32:35 I will get revenge and pay them back at the time their foot slips; for the day of their disaster is near, and the impending judgment is rushing upon them!” 32:36 The Lord will judge his people, and will change his plans concerning his servants; when he sees that their power has disappeared, and that no one is left, whether confined or set free. 32:37 He will say, “Where are their gods, the rock in whom they sought security, 32:38 who ate the best of their sacrifices, and drank the wine of their drink offerings? Let them rise and help you; let them be your refuge!

The Vindication of the Lord

32:39 “See now that I, indeed I, am he!” says the Lord, “and there is no other god besides me. I kill and give life, I smash and I heal, and none can resist my power. 32:40 For I raise up my hand to heaven, and say, ‘As surely as I live forever,

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 32:1

You lifeless and senseless creatures, which he calls upon partly to accuse the stupidity of Israel, that were more dull of hearing than these: and partly as witnesses of the truth of his sayings and the justice of God's proceedings against them.

Wesley: Deu 32:2

Look what effect rain and dew have upon herbs and grass which they make fresh and fragrant and growing, the same effect may my discourse have upon your hearts, that is, to make them soft and pliable and fruitful.

Wesley: Deu 32:3

His glorious excellencies and righteous actions, by which he hath made himself known as a man is known by his name, and by which it will appear both that there is no blame to be laid upon him whatsoever befals you, and that it is gross madness to forsake such a God for dumb idols.

Wesley: Deu 32:3

As I am about to publish the majesty and glory of God, so do you also acknowledge it.

Wesley: Deu 32:4

As for the stability of his nature, and invincibleness of his power, so also for his fixedness and immutability in his counsels and promises and ways; so that is there shall be a sad change in your affairs, remember that this proceeds from yourselves and from the change of your ways towards God, and not from God, in whom there is no variableness or shadow of change, Jam 1:17.

Wesley: Deu 32:4

All his works and actions are unblameable, perfect, wise and righteous.

Wesley: Deu 32:4

All his administrations in the world and particularly with you are managed with wisdom and justice.

Wesley: Deu 32:4

Constant to his promises: you cannot accuse him of any unfaithfulness to this day.

Wesley: Deu 32:5

The Israelites.

Wesley: Deu 32:5

The wickedness with which they are stained, is not of his children - Plainly shews they are not his children, but the devil's. God's children have no such spot. Indeed this text does not affirm, they have any spot at all.

Wesley: Deu 32:5

Froward and untractable: Crooked - Irregular and disorderly.

Wesley: Deu 32:6

Fools and double fools! Fools indeed, to disoblige one, on whom you so entirely depend! Who hath bewitched you! To forsake your own mercies for lying vanities! Bought thee - That hath redeemed thee from Egyptian bondage.

Wesley: Deu 32:6

Not only in a general by creation, but in a peculiar manner by making thee his peculiar people.

Wesley: Deu 32:6

That is, renewed and confirmed his favour to thee, and not taken it away, which thou hast often provoked him to do.

Wesley: Deu 32:7

The events of ancient days or former ages, and thou wilt find that I had a respect unto thee not only in Abraham's time, but long before it.

Wesley: Deu 32:8

When God by his providence allotted the several parts of the world to several people, which was done Gen. 10:1-32, Gen 11:1-9.

Wesley: Deu 32:8

Divided them in their languages and habitations according to their families.

Wesley: Deu 32:8

That is, he disposed of the several lands and limits of the people so as to reserve a sufficient place for the great numbers of the people of Israel. And therefore he so guided the hearts of several people, that the posterity of Canaan, which was accursed of God, and devoted to ruin, should be seated in that country which God intended for the children of Israel, that so when their iniquities were ripe, they might be rooted out, and the Israelites come in their stead.

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.

Wesley: Deu 32:10

Not by chance, but as it were looking out and seeking for him. He did indeed manifest himself to him in Egypt, but it was in the wilderness at Sinai, God found him in an eminent manner, and revealed his will to him, and entered into covenant with him, and imparted himself and his grace and blessing to him. By this word he also signifies both their lost condition in themselves, and that their recovery was not from themselves, but only from God who sought and found them out by his grace.

Wesley: Deu 32:10

In a place destitute of all the necessaries and comforts of life, which also was a type of that desolate and comfortless condition in which all men are before the grace of God finds them out; where instead of the voices of men, is nothing heard but the howlings and yellings of ravenous birds and beasts.

Wesley: Deu 32:10

He conducted them frons place to place by his cloudy pillar and providence. Or, he compassed him about, by his provident care, watching over him and preserving him on every side.

Wesley: Deu 32:10

As men use to keep the apple of their eye, that is, with singular care and diligence, this being as a most tender, so a most useful part.

Wesley: Deu 32:11

Her young ones in the nest; which she by her cry and motion provoketh to fly.

Wesley: Deu 32:11

As preparing herself to fly.

Wesley: Deu 32:11

Or, as on her wings, that is, gently, and tenderly and safely too, as if she carried them not in her claws for fear of hurting them, but upon her wings. Some say, the eagle doth usually carry her young ones upon her wings.

Wesley: Deu 32:12

When they were shut up in Egypt as in their nest whence they durst not venture to fly nor stir, he taught and encouraged and enabled them to fly out from that bondage, he dealt tenderly with them, bearing with their infirmities, keeping them from all harms.

Wesley: Deu 32:12

To assist him at that work or to deliver them. The more unworthy they in giving to idols a share in that worship which they owe to God only.

Wesley: Deu 32:13

To conquer their strongest holds, which often are in the mountains, and their cities fenced with walls of greatest height and strength. To ride upon, in scripture phrase, is to subdue or conquer.

Wesley: Deu 32:13

This being a land flowing with honey, where the bees made honey in the holes of rocks, or in the trees that grew upon or among the rocks.

Wesley: Deu 32:13

The olive - trees grow and bear most fruit in rocky or hilly places.

Wesley: Deu 32:14

For though the fat wherewith the inward parts were covered was not to be eaten by them, but offered to God, yet that fat which was mixed with the flesh they might eat, as the Jewish doctors note.

Wesley: Deu 32:14

A place famous for excellent cattle.

Wesley: Deu 32:14

With the finest of the grains of wheat; compared to kidneys for their shape and largeness.

Wesley: Deu 32:15

Israel whom he calls right or upright, (as the word signifies) partly by way of instruction to mind them what they professed and ought to be; and partly by way of exprobration, to shew them what a shame it was to degenerate so much from their name and profession.

Wesley: Deu 32:15

As well fed cattle use to do: he grew insolent and rebellious against God and against his word and spirit.

Wesley: Deu 32:16

To anger and fury, for jealousy is the rage of a man. And withall it implies the ground of his anger, their falseness to God whom they had accepted as their husband, and their spiritual whoredom with other gods.

Wesley: Deu 32:17

Unto idols, which the devils brought into the world in opposition to God, in and by which the devils often manifested themselves to men, and gave them answers, and received their worship. The Gentiles pretended to worship God in those idols, and the devils which inspired them, deluded the nations with pretences that they were a sort of lower gods. Moses takes off this mark, and shews the Israelites that these pretended gods were really devils, and therefore that it was the height of madness to honour or worship them.

Wesley: Deu 32:17

For God utterly rejected those sacrifices which they offered to him together with idols.

Wesley: Deu 32:17

Or, who never knew them, that is, never shewed any kindness to them, or did them any good: New gods - Not simply or absolutely, for some of these had been worshipped for many generations, but comparatively to the true God, who is the ancient of days, Deu 7:9, and who was worshipped from the beginning of the world.

Wesley: Deu 32:17

Served not, worshipped not.

Wesley: Deu 32:18

Of God, one of whose titles this is, or of Christ, who is called the rock, 1Co 10:4, whom the Israelites tempted.

Wesley: Deu 32:19

Such they were by calling and profession.

Wesley: Deu 32:20

I will make them and others see, what the fruit of such actions shall be.

Wesley: Deu 32:20

No fidelity: perfidious, that have broken their covenant so solemnly made with me.

Wesley: Deu 32:21

With the Heathen nations, who are none of my people, who scarce deserve the name of a people, as being without the knowledge and fear of God, which is the foundation of all true policy and government, and many of them destitute of all government, laws and order. And yet these people I will take in your stead, receive them and reject you; which, when it came to pass how desperately did it provoke the Jews to jealousy? A foolish nation - So the Gentiles were both in the opinion of the Jews and in truth and reality, notwithstanding all their pretences to wisdom, there being nothing more foolish or brutish than the worship of idols.

Wesley: Deu 32:22

Great and grievous judgments shall be inflicted, which often come under the name of fire. Are they proud of their plenty? It shall burn up the increase of the earth. Are they confident of their strength? It shall destroy the very foundations of the mountains. It shall burn unto the lowest hell: it shall bring them to the very depth of misery in this world, which yet will he but a faint resemblance of their endless misery in the next.

Wesley: Deu 32:23

Even empty my quiver, and send upon them all my plagues, which, like arrows shot by a skilful and strong hand, shall speedily reach and certainly hit and mortally wound them.

Wesley: Deu 32:24

With famine, which burns and parches the inward parts, and make the face black as a coal, Lam 4:8.

Wesley: Deu 32:24

From fevers or carbuncles, or other inflaming distempers.

Wesley: Deu 32:27

Their rage against me, as it is expressed, Isa 37:28-29, their furious reproaches against my name, as if I were cruel to my people or unable to deliver them. The fear hereof is ascribed to God after the manner of men.

Wesley: Deu 32:27

Insolenty and arrogantly above what they used to do.

Wesley: Deu 32:28

Their enemies are foolish people, and therefore make so false and foolish a judgment upon things.

Wesley: Deu 32:29

Israel.

Wesley: Deu 32:29

What their end will be, and that tho' God spare them long, yet at last judgment will certainly overtake them.

Wesley: Deu 32:30

Israelite.

Wesley: Deu 32:30

Their God, who was their refuge and defence.

Wesley: Deu 32:30

Namely, for bond - slaves, had given themselves up into their enemies hands.

Wesley: Deu 32:30

As it were in the net which their enemies had laid for them.

Wesley: Deu 32:31

Who by their dear bought experience have been forced to acknowledge that our God was far stronger than they and their false gods together.

Wesley: Deu 32:32

As if he had said, This is the reason why their rock hath shut them up.

Wesley: Deu 32:32

The people of Israel, which I planted as a choice vine, are now degenerated and become like the vine of Sodom, their principles and practices are all corrupt and abominable.

Wesley: Deu 32:32

Their fruits are loathsome to me, mischievous to others, and at last will be pernicious to themselves.

Wesley: Deu 32:34

All their wickedness mentioned before. My long suffering towards them may make them think I have forgotten their sins, but I remember them punctually, they are sealed up as in a bag, Job 14:17, and as men seal up their treasures.

Wesley: Deu 32:35

They who now think they stand fast and unmoveable, shall fall into utter destruction.

Wesley: Deu 32:35

Though not so soon as some may expect, yet in that time when it shall be most proper, when they have filled up the measure of their sins.

Wesley: Deu 32:35

Heb. is near. So the scripture often speaks of those things which are at many hundred years distance, to signify, that though they may be afar off as to our measures of time, yet in God's account they are near, they are as near as may be, when the measure of their sins is once full, the judgment shall not be deferred.

Wesley: Deu 32:36

Or, nevertheless, having spoken of the dreadful calamity which would come upon his people, he now turns his discourse into a more comfortable strain, and begins to shew that after God had sorely chastised his people, he would have mercy upon them and turn their captivity.

Wesley: Deu 32:36

Shall plead their cause, shall protect and deliver them.

Wesley: Deu 32:36

Of the evils he hath brought upon them.

Wesley: Deu 32:36

Either in their strong cities or castles or other hiding places, or in the enemies hands or prisons, whence there might be some hope or possibility of redemption; and none left, as the poor and contemptible people are neglected and usually left by the conquerors in the conquered land, but all seem to be cut off and destroyed.

Wesley: Deu 32:37

The Lord, before he deliver his people, will first convince them of their former folly in forsaking him and following idols.

Wesley: Deu 32:38

That is, to whom you offered sacrifices and oblations after the manner of the Gentiles.

Wesley: Deu 32:38

If they can.

Wesley: Deu 32:39

Learn by your own sad experience what vain and impotent things idols are.

Wesley: Deu 32:39

The only true, omnipotent and irresistible God.

Wesley: Deu 32:40

I solemnly swear, that I will do what here follows.

Wesley: Deu 32:40

As sure as I live.

JFB: Deu 32:1

The magnificence of the exordium, the grandeur of the theme, the frequent and sudden transitions, the elevated strain of the sentiments and language, entitle this song to be ranked amongst the noblest specimens of poetry to be found in the Scriptures.

JFB: Deu 32:2-3

The language may justly be taken as uttered in the form of a wish or prayer, and the comparison of wholesome instruction to the pure, gentle, and insinuating influence of rain or dew, is frequently made by the sacred writers (Isa 5:6; Isa 55:10-11).

JFB: Deu 32:4

A word expressive of power and stability. The application of it in this passage is to declare that God had been true to His covenant with their fathers and them. Nothing that He had promised had failed; so that if their national experience had been painfully checkered by severe and protracted trials, notwithstanding the brightest promises, that result was traceable to their own undutiful and perverse conduct; not to any vacillation or unfaithfulness on the part of God (Jam 1:17), whose procedure was marked by justice and judgment, whether they had been exalted to prosperity or plunged into the depths of affliction.

JFB: Deu 32:5

That is, the Israelites by their frequent lapses and their inveterate attachment to idolatry.

JFB: Deu 32:5

This is an allusion to the marks which idolaters inscribe on their foreheads or their arms with paint or other substances, in various colors and forms--straight, oval, or circular, according to the favorite idol of their worship.

JFB: Deu 32:6

Or emancipated thee from Egyptian bondage.

JFB: Deu 32:6

Advanced the nation to unprecedented and peculiar privileges.

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).

JFB: Deu 32:10

Took him into a covenant relation at Sinai, or rather "sustained," "provided for him" in a desert land.

JFB: Deu 32:10

A common Oriental expression for a desert infested by wild beasts.

JFB: Deu 32:11

This beautiful and expressive metaphor is founded on the extraordinary care and attachment which the female eagle cherishes for her young. When her newly fledged progeny are sufficiently advanced to soar in their native element, she, in their first attempts at flying, supports them on the tip of her wing, encouraging, directing, and aiding their feeble efforts to longer and sublimer flights. So did God take the most tender and powerful care of His chosen people; He carried them out of Egypt and led them through all the horrors of the wilderness to the promised inheritance.

JFB: Deu 32:13-14

All these expressions seem to have peculiar reference to their home in the trans-jordanic territory, that being the extent of Palestine that they had seen at the time when Moses is represented as uttering these words. "The high places" and "the fields" are specially applicable to the tablelands of Gilead as are the allusions to the herds and flocks, the honey of the wild bees which hive in the crevices of the rocks, the oil from the olive as it grew singly or in small clumps on the tops of hills where scarcely anything else would grow, the finest wheat (Psa 81:16; Psa 147:14), and the prolific vintage.

JFB: Deu 32:15

This is a poetical name for Israel. The metaphor here used is derived from a pampered animal, which, instead of being tame and gentle, becomes mischievous and vicious, in consequence of good living and kind treatment. So did the Israelites conduct themselves by their various acts of rebellion, murmuring, and idolatrous apostasy.

JFB: Deu 32:17

(See on Lev 17:7).

JFB: Deu 32:21

That is, not favored with such great and peculiar privileges as the Israelites (or, rather poor, despised heathens). The language points to the future calling of the Gentiles.

JFB: Deu 32:23

War, famine, pestilence (Psa 77:17) are called in Scripture the arrows of the Almighty.

JFB: Deu 32:29

The terrible judgments, which, in the event of their continued and incorrigible disobedience, would impart so awful a character to the close of their national history.

JFB: Deu 32:32

This fruit, which the Arabs call "Lot's Sea Orange," is of a bright yellow color and grows in clusters of three or four. When mellow, it is tempting in appearance, but on being struck, explodes like a puffball, consisting of skin and fiber only.

Clarke: Deu 32:1

On the inimitable excellence of this ode much has been written by commentators, critics, and poets - and it is allowed by the best judges to contain a specimen of almost every species of excellence in composition. It is so thoroughly poetic that even the dull Jews themselves found they could not write it in the prose form; and hence it is distinguished as poetry in every Hebrew Bible by being written in its own hemistichs or short half lines, which is the general form of the Hebrew poetry; and were it translated in the same way it would be more easily understood. The song itself has suffered both by transcribers and translators, the former having mistaken some letters in different places, and made wrong combinations of them in others. As to the translators, most of them have followed their own fancy, from good Mr. Ainsworth, who ruined it by the most inanimate rhyming version, to certain latter poets, who have cast it unhallowedly into a European mould. See the observations at the end of the chapter, Deu 32:52

Clarke: Deu 32:1

Give ear, O ye heavens - Let angels and men hear, and let this testimony of God be registered both in heaven and earth. Heaven and earth are appealed to as permanent witnesses.

Clarke: Deu 32:2

My doctrine - לקחי likchi , from לקח lakach , to take, carry away; to attract or gain over the heart by eloquence or persuasive speech

Hence the Septuagint translate the word αποφθεγμα, an apophthegm, a sententious and weighty saying, for the regulation of the moral conduct such, properly, are the sayings in this inimitable ode

Clarke: Deu 32:2

Shall drop as the rain - It shall come drop by drop as the shower, beginning slowly and distinctly, but increasing more and more till the plenitude of righteousness is poured down, and the whole canon of Divine revelation completed

Clarke: Deu 32:2

My speech shall distil as the dew - אמרתי imrathi ; my familiar, friendly, and affectionate speeches shall descend gently and softly, on the ear and the heart, as the dew, moistening and refreshing all around. In hot regions dew is often a substitute for rain, without it there could be no fertility, especially in those places where rain seldom falls. And in such places only can the metaphor here used be felt in its perfection. Homer uses a similar figure when speaking of the eloquence of Ulysses; he says, Il. iii., ver. 221: -

Αλλ ’ ὁτε δη ῥοπα τε μεγαλην εκ στηθεος ἱει,

Και επεα νιφαδεσσιν εοικοτα χειμεριῃσιν -

"But when he speaks what elocution flows

Soft as the fleeces of descending snows.

On the manner in which dew is produced, philosophers are not yet agreed. It was long supposed to descend, and to differ only from rain as less from more; but the experiments of a French chemist seemed to prove that dew ascended in light thin vapours, and that, meeting with a colder region of the air, it became condensed and fell down upon the earth. Other recent experiments, though they have not entirely invalidated the former, have rendered the doctrine of the ascent of dew doubtful. Though we know nothing certain as to the manner of its production, yet we know that the thing exists, and that it is essentially useful. So much we know of the sayings of our God, and the blessed effects produced by them: God hath spoken, and the entering in of his words gives light and life. See the note on Gen 2:6

Clarke: Deu 32:2

As the small rain - שעירם seirim , from שער saar , to be rough or tempestuous; sweeping showers, accompanied with a strong gale of wind

Clarke: Deu 32:2

And as the showers - רביבים rebibim , from רבה rabah to multiply, to increase greatly; shower after shower, or rather a continual rain, whose drops are multiplied beyond calculation, upon the earth; alluding perhaps to the rainy seasons in the East, or to those early and latter rains so essentially necessary for the vegetation and perfection of the grain

No doubt these various expressions point out that great variety in the word or revelation of God whereby it is suited to every place, occasion, person, and state; being "profitable for doctrine, reproof, and edification in righteousness."Hence the apostle says that God, at sundry times and in divers manners, spake in time past unto the fathers by the prophets, and in these last times has spoken unto us by his Son; Heb 1:1, Heb 1:2. By every prophet, evangelist, and apostle, God speaks a particular language; all is his doctrine, his great system of instruction, for the information and salvation of the souls of men. But some portions are like the sweeping showers, in which the tempest of God’ s wrath appears against sinners. Others are like the incessant showers of gentle rain, preparing the soil for the germination of the grain, and causing it to take root. And others still are like the dew, mildly and gently insinuating convictions, persuasions, reproofs, and consolations. The preacher of righteousness who wishes to handle this word profitably, must attend closely to those distinctions, that he may rightly divide the word of truth, and give each of his hearers his portion of the bread of life in due season.

Clarke: Deu 32:4

He is the Rock - The word צור tsur is rendered Creator by some eminent critics; and khalyk is the reading in the Arabic Version. Rab. Moses ben Maimon, in his valuable work, Moreh Nebochim, observes that the word צור tsur , which is ordinarily translated rock, signifies origin, fountain, first cause, etc., and in this way it should be translated here: "He is the first principle, his work is perfect."As he is the cause of all things, he must be infinitely perfect; and consequently all his works must be perfect in their respective kinds. As is the cause, so must the effect be. Some think the word rock gives a very good sense: for, as in those lands, rocks were the ordinary places of defense and security, God may be metaphorically represented thus, to signify his protection of his followers. I prefer the opinion of Maimon.

Clarke: Deu 32:5

Their spot is not the spot of his children - This verse is variously translated and variously understood. They are corrupted, not his, children of pollution - Kennicott. They are corrupt, they are not his children, they are blotted - Houbigant. This is according to the Samaritan. The interpretation commonly given to these words is as unfounded as it is exceptionable: "God’ s children have their spots, i. e., their sins, but sin in them is not like sin in others; in others sin is exceedingly sinful, but God does not see the sins of his children as he sees the sins of his enemies,"etc. Unfortunately for this bad doctrine, there is no foundation for it in the sacred text, which, though very obscure, may be thus translated: He (Israel) hath corrupted himself. They (the Israelites) are not his children: they are spotted. Coverdale renders the whole passage thus: "The froward and overthwart generation have marred themselves to himward, and are not his children because of their deformity."This is the sense of the verse. Let it be observed that the word spot, which is repeated in our translation, occurs but once in the original, and the marginal reading is greatly to be preferred: He hath corrupted to himself, that they are not his children; that is their blot. And because they had the blot of sin on them, because they were spotted with iniquity and marked idolaters, therefore God renounces them. There may be here an allusion to the marks which the worshippers of particular idols had on different parts of their bodies, especially on their foreheads; and as idolatry is the crime with which they are here charged, the spot or mark mentioned may refer to the mark or stigma of their idol. The different sects of idolaters in the East are distinguished by their sectarian marks, the stigma of their respective idols. These sectarian marks, particularly on the forehead, amount to nearly one hundred among the Hindoos, and especially among the two sects, the worshippers of Seeva, and the worshippers of Vishnoo. In many cases these marks are renewed daily, for they account it irreligious to perform any sacred rite to their god without his mark on the forehead; the marks are generally horizontal and perpendicular lines, crescents, circles, leaves, eyes, etc., in red, black, white, and yellow. This very custom is referred to in Rev 20:4, where the beast gives his mark to his followers, and it is very likely that Moses refers to such a custom among the idolatrous of his own day. This removes all the difficulty of the text. God’ s children have no sinful spots, because Christ saves them from their sins; and their motto or mark is, Holiness to the Lord.

Clarke: Deu 32:8

When the Most High divided to the nations, etc. - Deu 32:8 and Deu 32:9, says Dr. Kennicott, give us express authority for believing that the earth was very early divided in consequence of a Divine command, and probably by lot, (see Act 17:26); and as Africa is called the land of Ham, (Psa 78:51; Psa 105:23, Psa 105:27; Psa 106:22), probably that country fell to him and to his descendants, at the same time that Europe fell to Japheth, and Asia to Shem, with a particular reserve of Palestine to be the Lord’ s portion, for some one peculiar people. And this separation of mankind into three bodies, called the general migration, was commanded to Noah, and by him to his sons, so as to take place in the days of Peleg, about two hundred years afterwards. This general migration was prior to the partial dispersion from Babel by about five hundred years

Clarke: Deu 32:8

He set the bounds of the people according to the number of the children of Israel - The Septuagint is very curious, Εστησεν ὁρια εθνων κατα αριθμον αγγελων του Θεου . "He established the bounds of the nations according to the number of the angels of God."The meaning of the passage seems to be, that when God divided the earth among mankind, he reserved twelve lots, according to the number of the sons of Jacob, which he was now about to give to their descendants, according to his promise.

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.

Clarke: Deu 32:10

He - the Lord, found him - Jacob, in his descendants, in a desert land - the wilderness. He led him about forty years in this wilderness, Deu 8:2, or יסבבנהו yesobebenhu , he compassed him about, i. e., God defended them on all hands, and in all places. He instructed him - taught them that astonishing law through which we have now almost passed, giving them statutes and judgments which, for depth of wisdom, and correct political adaptation to times, places, and circumstances, are so wondrously constructed, as essentially to secure the comfort, peace, and happiness of the individual, and the prosperity and permanency of the moral system. Laws so excellent that they have met with the approbation of the wise and good in all countries, and formed the basis of the political institutions of all the civilized nations in the universe

Notwithstanding the above gives the passage a good sense, yet probably the whole verse should be considered more literally. It is certain that in the same country travelers are often obliged to go about in order to find proper passes between the mountains, and the following extracts from Mr. Harmer well illustrate this point

"Irwin farther describes the mountains of the desert of Thebais (Upper Egypt) as sometimes so steep and dangerous as to induce even very bold and hardy travelers to avoid them by taking a large circuit; and that for want of proper knowledge of the way, such a wrong path may be taken as may on a sudden bring them into the greatest dangers, while at other times a dreary waste may extend itself so prodigiously as to make it difficult, without assistance, to find the way to a proper outlet. All which show us the meaning of those words of the song of Moses, Deu 32:10 : He led him about, he instructed him, he kept him as the apple of his eye

"Jehovah certainly instructed Israel in religion by delivering to him his law in this wilderness; but it is not, I presume, of this kind of teaching Moses speaks, as Bishop Patrick supposes, but God’ s instructing Israel how to avoid the dangers of the journey, by leading the people about this and that dangerous, precipitous hill, directing them to proper passes through the mountains, and guiding them through the intricacies of that difficult journey which might, and probably would, have confounded the most consummate Arab guides. They that could have safely enough conducted a small caravan of travelers through this desert, might have been very unequal to the task of directing such an enormous multitude, encumbered with cattle, women, children, and utensils. The passages of Irwin, that establish the observation I have been making, follow here: ‘ At half past eleven we resumed our march, and soon came to the foot of a prodigious hill, which we unexpectedly found we were to ascend. It was perpendicular, like the one we had passed some hours before; but what rendered the access more difficult, the path which we were to tread was nearly right up and down. The captain of the robbers seeing the obstacles we had to overcome, wisely sent all his camels round the mountain where he knew there was a defile, and only accompanied us with the beast he rode. We luckily met with no accident in climbing this height.’ p. 325. They afterwards descended, he tells us, into a valley, by a passage easy enough, and stopping to dine at half past five o’ clock, they were joined by the Arabs, who had made an astonishing march to overtake them, p. 326. ‘ We soon quitted the dale, and ascended the high ground by the side of a mountain that overlooks it in this part. The path was narrow and perpendicular, and much resembled a ladder. To make it worse, we preceded the robbers, and an ignorant guide among our people led us astray. Here we found ourselves in a pretty situation: we had kept the lower road on the side of the hill, instead of that towards the summit, until we could proceed no farther; we were now obliged to gain the heights, in order to recover the road, in performing which we drove our poor camels up such steeps that we had the greatest difficulty to climb after them. We were under the necessity of leaving them to themselves, as the danger of leading them through places where the least false step would have precipitated both man and beast to the unfathomable abyss below, was too critical to hazard. We hit at length upon the proper path, and were glad to find ourselves in the road of our unerring guides the robbers, after having won every foot of the ground with real peril and fatigue.’ p. 324. Again: ‘ Our road after leaving the valley lay over level ground. As it would be next to an impossibility to find the way over these stony flats, where the heavy foot of a camel leaves no impression, the different bands of robbers have heaped up stones at unequal distances for their direction through this desert. We have derived great assistance from the robbers in this respect, who are our guides when the marks either fail, or are unintelligible to us.’ The predatory Arabs were more successful guides to Mr. Irwin and his companions, than those he brought with him from Ghinnah; but the march of Israel through deserts of the like nature, was through such an extent and variety of country, and in such circumstances as to multitudes and incumbrances, as to make Divine interposition necessary. The openings through the rocks seem to have been prepared by Him to whom all things from the beginning of the world were foreknown, with great wisdom and goodness, to enable them to accomplish this stupendous march."See Harmer’ s Observat., vol. iv. p. 125

He kept him as the apple of his eye - Nothing can exceed the force and delicacy of this expression. As deeply concerned and as carefully attentive as man can be for the safety of his eyesight, so was God for the protection and welfare of this people. How amazing this condescension!

Clarke: Deu 32:11

As an eagle stirreth up her nest - Flutters over her brood to excite them to fly; or, as some think, disturbs her nest to oblige the young ones to leave it; so God by his plagues in Egypt obliged the Israelites, otherwise very reluctant, to leave a place which he appeared by his judgments to have devoted to destruction

Clarke: Deu 32:11

Fluttereth over her young - ירחף yeracheph , broodeth over them, communicating to them a portion of her own vital warmth: so did God, by the influences of his Spirit, enlighten, encourage, and strengthen their minds. It is the same word which is used in Gen 1:2

Clarke: Deu 32:11

Spreadeth abroad her wings, etc. - In order, not only to teach them how to fly, but to bear them when weary. For to this fact there seems an allusion, it having been generally believed that the eagle, through extraordinary affection for her young, takes them upon her back when they are weary of flying, so that the archers cannot injure them but by piercing the body of the mother. The same figure is used Exo 19:4 (note); in the note. The נשר nesher , which we translate eagle, is supposed by Mr. Bruce to mean the rachama, a bird remarkable for its affection to its young, which it is known actually to bear on its back when they are weary.

Clarke: Deu 32:12

So the Lord alone did lead him - By his power, and by his only, were they brought out of Egypt, and supported in the wilderness

Clarke: Deu 32:12

And there was no strange god - They had help from no other quarter. The Egyptian idols were not able to save their own votaries; but God not only saved his people, but destroyed the Egyptians.

Clarke: Deu 32:13

He made him ride - ירכבהו yarkibehu , he will cause him to ride. All the verbs here are in the future tense, because this is a prophecy of the prosperity they should possess in the promised land. The Israelites were to ride - exult, on the high places, the mountains and hills of their land, in which they are promised the highest degrees of prosperity; as even the rocky part of the country should be rendered fertile by the peculiar benediction of God

Clarke: Deu 32:13

Suck honey out of the rock, and oil out of the flinty rock - This promise states that even the most barren places in the country should yield an abundance of aromatic flowers, from which the bees should collect honey in abundance; and even the tops of the rocks afford sufficient support for olive trees, from the fruit of which they should extract oil in abundance: and all this should be occasioned by the peculiar blessing of God upon the land.

Clarke: Deu 32:14

Fat of kidneys of wheat - Almost every person knows that the kidney is enveloped in a coat of the purest fat in the body of the animal, for which several anatomical reasons might be given. As the kidney itself is to the abundantly surrounding fat, so is the germ of the grain to the lobes or farinaceous parts. The expression here may be considered as a very strong and peculiarly happy figure to point out the finest wheat, containing the healthiest and most vigorous germ, growing in a very large and nutritive grain; and consequently the whole figure points out to us a species of wheat, equally excellent both for seed and bread. This beautiful metaphor seems to have escaped the notice of every commentator

Clarke: Deu 32:14

Pure blood of the grape - Red wine, or the pure juice of whatever color, expressed from the grapes, without any adulteration or mixture with water: blood here is synonymous with juice. This intimates that their vines should be of the best kind, and their wine in abundance, and of the most delicious flavour.

Clarke: Deu 32:15

Jeshurun - ישרון the upright. This appellative is here put for Israel, and as it comes from ישר yashar , he was right, straight, may be intended to show that the people who once not only promised fair, but were really upright, walking in the paths of righteousness, should, in the time signified by the prophet, not only revolt from God, but actually fight against him; like a full fed horse, who not only will not bear the harness, but breaks away from his master, and endeavors to kick him as he struggles to get loose. All this is spoken prophetically, and is intended as a warning, that the evil might not take place. For were the transgression unavoidable, it must be the effect of some necessitating cause, which would destroy the turpitude of the action, as it referred to Israel; for if the evil were absolutely unavoidable, no blame could attach to the unfortunate agent, who could only consider himself the miserable instrument of a dire necessity. See a case in point, 1Sa 23:11-12 (note), where the prediction appears in the most absolute form, and yet the evil was prevented by the person receiving the prediction as a warning. The case is the following: -

The Philistines attacked Keilah and robbed the threshing-floors; David, being informed of it, asked counsel of God whether he should go and relieve it; he is ordered to go, and is assured of success; he goes, routs the Philistines, and delivers Keilah. Saul, hearing that David was in Keilah, determines to besiege the place. David, finding that Saul meditated his destruction, asked counsel of the Lord, thus: "O Lord God of Israel, thy servant hath certainly heard that Saul seeketh to come to Keilah, to destroy the city for my sake. Will the men of Keilah deliver me up into his hand? Will Saul come down, as thy servant hath heard? And the Lord said, He will come down. Then said David, Will the men of Keilah deliver me and my men into the hand of Saul? And the Lord said, They will deliver thee up. Then David and his men (about six hundred) arose and departed out of Keilah, and went whithersoever they could go: and it was told Saul that David was escaped from Keilah, and he forbore to go forth."Here was the most positive prediction that Saul would come to Keilah, and that the men of Keilah would deliver David into his hands; yet neither of these events took place, because David departed from Keilah. But had he continued there, Saul would have come down, and the men of Keilah would have betrayed their deliverer. Thus the prediction was totally conditional; and so were all these prophecies relative to the apostasy of Israel. They were only fulfilled in those who did not receive them as warnings. See Jer 18:8-10

Clarke: Deu 32:15

The Rock of his salvation - He ceased to depend on the fountain whence his salvation issued; and thinking highly of himself, he lightly esteemed his God; and having ceased to depend on him, his fall became inevitable. The figure is admirably well supported through the whole verse. We see, first, a miserable, lean steed, taken under the care and into the keeping of a master who provides him with an abundance of provender. We see, secondly, this horse waxing fat under this keeping. We see him, thirdly, breaking away from his master, leaving his rich pasturage, and running to the wilderness, unwilling to bear the yoke or harness, or to make any returns for his master’ s care and attention. We see, fourthly, whence this conduct proceeds - from a want of consciousness that his strength depends upon his master’ s care and keeping; and a lack of consideration that leanness and wretchedness must be the consequence of his leaving his master’ s service, and running off from his master’ s pasturage. How easy to apply all these points to the case of the Israelites! and how illustrative of their former and latter state! And how powerfully do they apply to the case of many called Christians, who, having increased in riches, forget that God from whose hand alone those mercies flowed!

Clarke: Deu 32:17

They sacrificed unto devils - The original word שדים shedim has been variously understood. The Syriac, Chaldee, Targums of Jerusalem and Jonathan, and the Samaritan, retain the original word: the Vulgate, Septuagint, Arabic, Persic, Coptic, and Anglo-Saxon, have devils or demons. The Septuagint has εθυσαν δαιμονιοις, they sacrificed to demons: the Vulgate copies the Septuagint: the Arabic has sheeateen , the plural of Sheetan , Satan, by which the rebellious angels appear to be intended, as the word comes from the root shatana , he was obstinate, proud, refractory, went far away. And it is likely that these fallen spirits, having utterly lost the empire at which they aimed, got themselves worshipped under various forms and names in different places. The Anglo-Saxon has devils

Clarke: Deu 32:17

New gods that came newly up - מקרב באו mikkarob bau , "which came up from their neighbors;"viz., the Moabites and Amorites, whose gods they received and worshipped on their way through the wilderness, and often afterwards.

Clarke: Deu 32:18

Of the Rock that begat thee - צור tsur , the first cause, the fountain of thy being. See the note on Deu 32:4.

Clarke: Deu 32:19

When the Lord saw it, etc. - More literally, And the Lord saw it, and through indignation he reprobated his sons and his daughters. That is, When the Lord shall see such conduct, he shall be justly incensed, and so reject and deliver up to captivity his sons and daughters.

Clarke: Deu 32:20

Children in whom is no faith - לא אמן בם lo emon bam , "There is no steadfastness in them,"they can never be depended on. They are fickle, because they are faithless.

Clarke: Deu 32:21

They have moved me to jealousy - This verse contains a very pointed promise of the calling of the Gentiles, in consequence of the rejection of the Jews, threatened Deu 32:19; and to this great event it is applied by St. Paul, Rom 10:19.

Clarke: Deu 32:22

The lowest hell - שאול תחתית sheol tachtith , the very deepest destruction; a total extermination, so that the earth - their land, and its increase, and all their property, should be seized; and the foundations of their mountains - their strongest fortresses, should be razed to the ground. All this was fulfilled in a most remarkable manner in the last destruction of Jerusalem by the Romans, so that of the fortifications of that city not one stone was left on another. See the notes on Matthew 24 (note).

Clarke: Deu 32:23

I will spend mine arrows upon them - The judgments of God in general are termed the arrows of God, Job 6:4; Psa 38:2, Psa 38:3; Psa 91:5; see also Eze 5:16; Jer 50:14; 2Sa 22:14, 2Sa 22:15. In this and the following verses, to the 28th inclusive, (Deu 32:23-28), God threatens this people with every species of calamity that could possibly fall upon man. How strange it is that, having this law continually in their hands, they should not discern those threatened judgments, and cleave to the Lord that they might be averted

It was customary among the heathens to represent any judgment from their gods under the notion of arrows, especially a pestilence; and one of their greatest deities, Apollo, is ever represented as bearing a bow and quiver full of deadly arrows; so Homer, Il. i., ver. 43, where he represents him, in answer to the prayer of his priest Chryses, coming to smite the Greeks with the pestilence: -

Ὡς εφατ ’ ευχομενος· του δ ’ εκλυε Φοιβος Απολλων·

Βη δε κατ ’ Ουλυμποιο καρηνων χωομενος κηρ,

Τοξ ’ ωμοισιν εχων αμφηρεφεα τε φαρετρην. -

Ἑζετ ’ επειτ ’ απανευθε νεων· μετα δ ’ ιον ἑηκε·

Δεινη δε κλαγγη γενετ ’ αργυρεοιο βιοιο. κ. τ. λ.

"Thus Chryses pray’ d; the favoring power attends

And from Olympus’ lofty tops descends

Bent was his bow the Grecian hearts to wound

Fierce as he moved, his silver shafts resound; -

The fleet in view, he twang’ d his deadly’ bow

And hissing fly the feather’ d fates below

On mules and dogs the infection first began

And last the vengeful arrows fix’ d in man.

How frequently the same figure is employed in the sacred writings, every careful reader knows; and quotations need not be multiplied.

Clarke: Deu 32:24

They shall be burnt with hunger - Their land shall be cursed, and famine shall prevail. This is one of the arrows

Clarke: Deu 32:24

Burning heat - No showers to cool the atmosphere; or rather boils, blains, and pestilential fevers; this was a second

Clarke: Deu 32:24

Bitter destruction - The plague; this was a third

Clarke: Deu 32:24

Teeth of beasts - with the poison of serpents - The beast of the field should multiply upon and destroy them; this was a fourth: and poisonous serpents, infesting all their steps, and whose mortal bite should produce the utmost anguish, were to be a fifth arrow. Added to all these, the sword of their enemies - terror among themselves, Deu 32:25, and captivity were to complete their ruin, and thus the arrows of God were to be spent upon them. There is a beautiful saying in the Toozuki Teemour, which will serve to illustrate this point, while it exhibits one of the finest metaphors that occurs in any writer, the sacred writers excepted

"It was once demanded of the fourth Khaleefeh, (Aaly), on whom be the mercy of the Creator, ‘ If the canopy of heaven were a Bow; and if the earth were the cord thereof; and if calamities were Arrows; if mankind were the mark for those arrows; and if Almighty God, the tremendous and the glorious, were the unerring Archer; to whom could the sons of Adam flee for protection?’ The Khaleefeh answered, saying, ‘ The sons of Adam must flee unto the Lord.’ "

Clarke: Deu 32:27

Were it not that I feared the wrath of the enemy - Houbigant and others contend that wrath here refers not to the enemy, but to God; and that the passage should be thus translated: "Indignation for the adversary deters me, lest their enemies should be alienated, and say, The strength of our hands, and not of the Lord’ s, hath done this."Had not God punished them in such a way as proved that his hand and not the hand of man had done it, the heathens would have boasted of their prowess, and Jehovah would have been blasphemed, as not being able to protect his worshippers, or to punish their infidelities. Titus, when he took Jerusalem, was so struck with the strength of the place, that he acknowledged that if God had not delivered it into his hands, the Roman armies never could have taken it.

Clarke: Deu 32:29

That they would consider their latter end! - אחריתם archaritham , properly, their latter times - the glorious days of the Messiah, who, according to the flesh, should spring up among them. Should they carefully consider this subject, and receive the promised Savior, they would consequently act as persons under infinite obligations to God; his strength would be their shield, and then: -

Clarke: Deu 32:30

How should one chase a thousand - If therefore they had not forgotten their Rock, God their author and defense, it could not possibly have come to pass that a thousand of them should flee before one of their enemies.

Clarke: Deu 32:31

For their rock - The gods and pretended protectors of the Romans

Clarke: Deu 32:31

Is not as our Rock - Have neither power nor influence like our God

Clarke: Deu 32:31

Our enemies themselves being judges - For they often acknowledged the irresistible power of that God who fought for Israel. See Exo 14:25; Num 23:8-12, Num 23:19-21; 1Sa 4:8

There is a passage in Virgil, Eclog. iv., ver. 58, very similar to this saying of Moses: -

Pan Deus Arcadia mecum si judice certet

Pan etiam Arcadia dicat se judice victum

"Should the god Pan contend with me,"(in singin

the praises of the future hero, the deliverer

prophesied of in the Sibylline books), "were eve

Arcadia judge, Pan would acknowledge himself to b

vanquished, Arcadia herself being judge."

Clarke: Deu 32:32

For their vine is of the vine of Sodom - The Jews are as wicked and rebellious as the Sodomites; for by the vine the inhabitants of the land are signified; see Isa 5:2, Isa 5:7

Clarke: Deu 32:32

Their grapes - Their actions, are gall and worm-wood-producing nothing but mischief and misery to themselves and others

Clarke: Deu 32:32

Their clusters are bitter - Their united exertions, as well as their individual acts, are sin, and only sin, continually. That by vine is meant the people, and by grapes their moral conduct, is evident from Isa 5:1-7. It is very likely that the grapes produced about the lake Asphaltites, where Sodom and Gomorrah formerly stood, were not only of an acrid, disagreeable taste, but of a deleterious quality; and to this, it is probable, Moses here alludes.

Clarke: Deu 32:33

Their wine - Their system of doctrines and teaching, is the poison of dragons, etc., fatal and destructive to all them who follow it.

Clarke: Deu 32:34

Sealed up among my treasures? - Deeds or engagements by which persons were bound at a specified time to fulfill certain conditions, were sealed and laid up in places of safety; so here God’ s justice is pledged to avenge the quarrel of his broken covenant on the disobedient Jews, but the time and manner were sealed in his treasures, and known only to himself. Hence it is said: -

Clarke: Deu 32:35

Their foot shall slide in due time, etc. - But Calmet thinks that this verse is spoken against the Canaanites, the enemies of the Jewish people.

Clarke: Deu 32:36

The Lord shall judge his people - He has an absolute right over them as their Creator, and authority to punish them for their rebellions as their Sovereign; yet he will repent himself - he will change his manner of conduct towards them, when he seeth that their power is gone - when they are entirely subjugated by their adversaries, so that their political power is entirely destroyed; and there is none shut up or left - not one strong place untaken, and not one family left, all being carried into captivity, or scattered into strange lands. Or, he will do justice to his people, and avenge them of their adversaries; see Deu 32:35.

Clarke: Deu 32:37

He shall say - He shall begin to expostulate with them, to awaken them to a due sense of their ingratitude and rebellion. This may refer to the preaching of the Gospel to them in the latter days.

Clarke: Deu 32:39

See now that I-am he - Be convinced that God alone can save, and God alone can destroy, and that your idols can neither hurt nor help you

Clarke: Deu 32:39

I kill, and I make alive, etc. - My mercy is as great as my justice, for I am as ready to save the penitent as I was to punish the rebellious.

Clarke: Deu 32:40

For I lift up my hand to heaven - See concerning oaths and appeals to God in the note on Deu 6:13 (note).

Calvin: Deu 32:1

1.Give ear, O ye heavens Moses commences in a strain of magnificence, lest the people should disdain this song with their usual pride, or even reject it altogether, being exasperated by its severe censures and reproaches. For we well know how the world naturally longs to be flattered, and that no strain can be gratifying to it unless it tickles and soothes the ear with praise. But Moses here not only inveighs bitterly against the vices of the people, but with the utmost possible vehemence stigmatizes their perverse nature, their utterly corrupt morals, their obstinate ingratitude, and incorrigible contumacy. Moreover, he desired that these accusations, whereby he rendered their name detestable, should daily echo from their tongues; and thus they became still more offensive. It was, therefore, requisite that their impatience should be bridled, as it were, in order that they might patiently and humbly receive these just reproofs, however severe they might be. If, therefore, they should repudiate this song, or should turn a deaf ear to it, he declares at the outset that heaven and earth would be witnesses of their prodigious obtuseness; nay, he turns and addresses himself to heaven and earth, and thus signifies that it was worthy of the attention of all creatures, even although they were without intelligence or feeling. For it is a hyperbolical mode of expression, when he assigns the faculty of hearing, and being instructed, to the senseless elements; just as Isaiah, when he would intimate that he found none to give heed to him amongst the whole people, in like manner appeals to the heavens and the earth, and even summons them to bear witness to the prodigious iniquity, that there should be less of intelligence amongst the whole people than in oxen and asses. (Isa 1:2.) For it is but a meager exposition, which some give of these words, that they are used, by metonymy, for angels and men. ²⁴⁷

Calvin: Deu 32:2

2.My doctrine shall drop as the rain Some, as I think improperly, here resolve the future tense into the optative mood, ²⁴⁸ for in this splendid eulogium he rather celebrates, in order to commend his doctrine, the fruitfulness ²⁴⁹ which is actually imparted to it by the Holy Spirit, than asks for it to be given to him; and my readers must at once perceive that such a request would have been by no means seasonable. He therefore compares his speech to rain or dew, as if he had said that, if only the people were like the soil in a state of softness and preparation, he would deliver doctrine to them which would irrigate them unto abundant fruitfulness.

Although this expression refers especially, and κατ ᾿ ἐξοχὴν to the Song, still its force and propriety extends to all divine teaching; for God never speaks except to render men fruitful in good works, just as, by instilling succulency and vigor into the earth by means of rain, He makes it fertile for the production of fruit. But, like the rocks and stones, which imbibe no moisture from the most abundant rains, so many are hindered by their own perversity from being fertilized by spiritual irrigation. Wherefore Moses indirectly throws the blame upon the Israelites, if the doctrine of this Song should drop upon them in vain.

Calvin: Deu 32:3

3.Because I will publish the name of the Lord He signifies by these words that, if there were any spark of piety in the Israelites, it must be manifested by their welcoming this address, wherein the majesty of God shines forth. The first clause of the verse, therefore, stands last in order, since it is an assignment of a reason for the other. For when he exhorts them that they should ascribe to God the glory He deserves, he inculcates upon them obedience and attention, as if he had said that, unless they reverently submit themselves to his teaching, God would be defrauded of this due honor; and this he confirms by adding as a reason that he will sincerely and faithfully publish the name of God. For the word invoke ²⁵⁰ is not used here as in many other passages, but is equivalent to making a profession of God. Moses, then, declares himself to be His proclaimer, in order that, under cover of His most Holy name, he may awaken attention to his words.

Calvin: Deu 32:4

4.His work is perfect Those who take these expressions generally, and without particular reference to this passage, not only obscure their meaning, but also lessen the force of the doctrine they contain. Let us, then, understand that the perfection of God’s works, the rectitude of His ways, etc., are contrasted with the rebellion of the people; for if there were anything ²⁵¹ in God’s works imperfect and in arranged, if His mode of dealing were deficient in rectitude, if His truth were doubtful; if, in a word, there were anything wanting, then there would have been a natural excuse why the people should have sought for something better than they found in Him, since the desire of obtaining that which is best is deserving of no reprehension. Lest, then, the Israelites should offer any such pretext, Moses anticipates them. Before he begins to treat of the wicked ingratitude of the people, he lays down this principle, that they were not induced to transfer their affections elsewhere by any deficiency in God. The general statement is indeed true in itself, and may be applied to various purposes; but we must consider what the object of Moses here is, namely, to remove from the people every pretext for their impious and perfidious rebellion, and this in order that their amazing folly may be more apparent, when they forsake the fountain of living waters, and hew them out cisterns with holes in them, as God himself complains in Jer 2:13. We perceive therefore, that every honorable distinction which is here attributed to God, brands the people with a corresponding mark of ignominy, in that they had knowingly and voluntarily deprived themselves of the plenitude of all good things, which might have been enjoyed by them had they not alienated themselves from God.

God’s work is spoken of, not only with reference to the creation of the world, but to the whole course of His providence; as if it were said that nothing could be discovered in God’s works which could be found fault with.

Now this perfection is not perceptible in every individual thing, for even vermin are God’s creatures; and amongst men some are blind, some lame, some deaf, and others mutilated in one of their members; and many fruits also never arrive at maturity. Yet we plainly see that it is foolish and misplaced to bring forward such questions as these as objections to the perfection of God, here celebrated by Moses, inasmuch as the very defects and blemishes of our bodies tend to this object, that God’s glory may be made manifest. (Joh 9:3.)

The next statement, that all his ways are right, ²⁵² conveys a similar truth; for it is well known that the word משפט , mishphat, is used for rectitude, and works and ways are synonymous.

The latter part of the verse is a confirmation of the former part, since Moses signifies in both that all who censure God may be clearly convicted of petulant impiety, since supreme justice shines forth in all His acts.

The words I have rendered, “God is truth,” others construe with the genitive case, “a God of truth.” Either is true, and agreeable to the usage of Scripture; but the apposition is more emphatic, which declares that God is not only true, but the Truth itself. At any rate, this applies to the persons who pay entire allegiance to the word of God, for their expectations shall never be frustrated. Thus the people are indirectly reproved for their unbelief, in that they deserted God, whose faithfulness was not only tried and proved, but who is the very fountain of truth.

Although what follows, that there is no iniquity in God, seems to some to have but little force, it is nevertheless of great importance; for we well know how often men are so absurd in their subterfuges, as in a manner to arraign God instead of themselves; and although they do not dare to accuse Him openly, still they do not hesitate to acquit themselves, and thus to cast direct obloquy upon Him. Elsewhere, therefore, God inquires by His Prophet, “what iniquity the people had found in Him?” (Jer 2:5,) and in another place expostulates with them, because He was loaded with their hatred and abuse, as if He dealt unjustly with such sinners. (Eze 18:2.) When, therefore, He vindicates Himself from such calumnies, it follows that no blame attaches itself to Him, but that the wickedness of those who turn away from Him is abundantly condemned.

Calvin: Deu 32:5

5.They have corrupted themselves Moses now inveighs unhesitatingly against the perfidy of the people, and gives loose to the most unmeasured upbraidings; for if God be just and true, then it was plain enough that the Israelites were a depraved and perverse nation. This perverse nation, he says, has corrupted itself towards Him, namely Him, whom he has just lauded for His perfect justice and faithfulness; and he accuses them of having basely prostituted to every sort of sin the chastity which they had promised to God. There is no doubt but that they were sorely wounded by these epithets, and would have been transported with rage, had they not seen that God’s incomparable servant, when he had now been called upon to die by God’s command, spoke as it were from heaven. The voice, therefore, of the dying man restrained their pride, so that they did not now dare to oppose him as a mortal; and afterwards, when the condemnation had been assented to by public authority, and by general accord, they were less at liberty to vent their madness against it. He introduces, by way of anticipation, the statement that they were not His children; for else they might obviously have made the objection that the sacred race of Abraham, which God had adopted, should be dealt with less reproachfully. Moses, therefore, declares that they are not children, because they are a perverse nation. For although their adoption always stood firm, still its efficacy was restricted to the elect part of them, so that God, without breaking His covenant, might reject the general body. But to explain the matter more clearly, it must be borne in mind that the Spirit, on different grounds, at one time assigns the name of God’s children to hypocrites, at another takes it away; for sometimes it is an aggravation of their criminality, when they are called the children of Abraham and Jacob as well as of God, an instance of which will soon occur. Here, however, in order that they may cease to glory without cause, they are said not to be children, because they are degenerate, and therefore disinherited by God, so as no longer to retain their honorable position. In this sense Moses declares that they are not children, as having cast off God from being their Father. It is added this was done with their spot (or disgrace; ²⁵³) unless it be thought preferable to take it that. they were corrupted by their spots, or by their sins, to which I willingly assent; although I do not reject the other sense, namely, that their alienation from God had rendered them ignominious, or that they had contracted the stain of disgrace by their faithlessness.

Calvin: Deu 32:6

6.Do ye thus requite the Lord In order to expose the ingratitude of the people to greater infamy, he now begins to commemorate the benefits whereby God had laid them under obligation to Himself: for the more liberally God deals with us, the more earnest ought to be the piety awakened in our hearts; nay, His goodness, as soon as we have tasted of it, ought to draw us at once to Him. Now God, although he has been always bountiful towards the whole human race, had, in a peculiar manner showered down an immense abundance of His bounty upon that people; this, then, Moses alleges, and shows how basely ungrateful they had been. He first expostulates with them interrogatively, asking them whether this was a fitting return for God’s especial blessings; and then proceeds to enumerate them. He inquires of them, then, whether God was not their father, from the time when He had honored them with the distinction of His adoption: and under this single head he comprehends many things, because from this source proceeded whatever blessings God had conferred upon them. Not, however, to examine every point with the accuracy it deserves, what more binding obligation could be imagined than that God should have chosen one nation for Himself out of the whole world, whose father He should be by special privilege? For, although all human beings, since they were created in the image of God, are sometimes called His children, still to be accounted His children was the special privilege of the sons of Abraham. And, in order to prove that this was not a natural, but an acquired dignity, Moses immediately afterwards explains in what way God was their Father: viz., that he purchased, made, and prepared them. The foundation and origin, then, was the gratuitous good pleasure of God, when He took them to be His own peculiar people. Elsewhere, indeed, His second purchase of them is mentioned, when He redeemed them from Egypt; here, however, Moses goes back farther, viz., to the covenant made with Abraham, whereby they were separated from other nations, as will presently more clearly appear. I reject, as not in harmony with the context, the translation which some give of the word, קנה , kanah, i.e., to possess. ²⁵⁴

In the same sense it is added, that they were made by God: which does not. refer to the general creation, but only to the privilege of adoption, whereby they became God’s new work, and in which another form was imparted to them; in which sense also He is called their framer, or Maker. Elsewhere, also, when the Prophet says,

“Know ye that the Lord he is God: it is he that hath made us, and not we ourselves,” (Psa 100:3,)

he undoubtedly magnifies that special prerogative, whereby God had distinguished the sons of Abraham above all other races. For, since the fall of Adam had brought disgrace upon all his posterity, God restores those, whom He separates as His own, so that their condition may be better than that of all other nations. At the same time it must be remarked, that this grace of renewal is effaced in many who have afterwards profaned it. Consequently the Church is called God’s work and creation, in two senses, i.e., generally with respect to its outward calling, and specially with respect to spiritual regeneration, as far as regards the elect; for the covenant of grace is common to hypocrites and true believers. On this ground all whom God gathers into His Church, are indiscriminately said to be renewed and regenerated: but the internal renovation belongs to believers only; whom Paul, therefore, calls God’s “workmanship, created unto good works, which God hath prepared,” etc. (Eph 2:10.) The same is the tendency of the third word, which may, however, be taken for to “establish;” ²⁵⁵ although I have preferred to follow the more received sense, viz, that God had prepared His people, as the artificer fashions and fits his work.

Calvin: Deu 32:7

7.Remember the days of old This is an explanation of the preceding verse, for Moses again shows how God had acquired this people, viz., because he had chosen to separate them from other nations according to His own good pleasure. But, since the Israelites might be inflated by their present superiority, they are reminded of their origin, and Moses commands them not to consider what they now are, but also from whence they had been taken, and with this view he says, Remember the old times; ask the elders, etc. For we know how men, when they do not reflect that whatever they have, proceeded from God, and is held, as it were, at will, are blinded by their dignity, so as not only to despise others, but also to exalt themselves against, the Author of all good things. Moses, in order to subdue this arrogance, says that all peoples were alike under the hand and power of God, and thus that their diversity was not in their original nature, but derived from elsewhere, i.e., from God’s free choice. In the word בהנחל , behanchel, there is some ambiguity: for some translate it, When the Most High divided the earth to the nations; and, though I do not reject this, still I have preferred the meaning more in accordance with the context; ²⁵⁶ for Moses says the same thing twice over, and the second clause is the explanation of the first. He says, therefore, that God distributed the nations, as an inheritance is divided; and then this is more clearly repeated, when he mentions the separation of the sons of Adam. When, in the latter part of the verse, it is said, that He set bounds to the nations according to the number of the children of Israel, it is commonly explained that He set bounds to the nations in such sort, that the habitation of the sons of Abraham was secured to them. Some of the Hebrews take it in a more restricted sense, viz., that in the distribution of the world, so much was given to the seven nations of Canaan as should be sufficient for the children of Israel. In my opinion, however, his meaning is, that in the whole arrangement of the world, the object which God had in view was to provide for His elect people: for, although His bounty extended to all, still He had such regard for His own, that, chiefly on their account, His care also extended to others. The word number is expressly employed; as if Moses had said, that, however small a portion of the human race the posterity, of Abraham might be, nevertheless that number was before God’s eyes, when He ordered the state of the whole world; unless it be preferred to take the word מספר , misphar, ²⁵⁷ for a ratio; but it will not be unsuitable to the passage to understand it that this small body was so precious to God, that he arranged the whole distribution of the world with a view to their welfare. Some refer it to the calling of the Gentiles, as if Moses had said that the empire of the whole world was destined to the seed of Abraham, because it was to be propagated through all the regions of the world; but this is altogether erroneous, for nothing is here indicated but the distinction, formerly conferred upon one nation. ²⁵⁸

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.

Calvin: Deu 32:10

10.He found him in a desert land If the intention of Moses had been to record all the instances of God’s paternal kindness towards the people, he must have commenced from the time of Abraham; like the prophet who, when presenting a complete narrative in the Psalm, begins from that original covenant, which God had made with the fathers, (Psa 105:8;) and also introduces the benefits which He had conferred upon them, when they were but few in number, and strangers in the land, when they went from one nation to another, yet he suffered no man to do them wrong, and reproved kings for their sakes. (Psa 105:14.) But Moses, studying brevity, deemed it sufficient to bring forward a more recent and more notorious blessing; nay, he omits the early part of their deliverance, and only makes mention of the desert, he says, then, that God found them in the desert; not because He then first began to take pity upon them, since they had been previously rescued from the tyranny of Pharaoh by His marvelous power, and had passed the Red Sea dry-shod, but because it was profitable for them to have set before their eyes how they had been extricated from the deep abyss of death, in order that they might more readily acknowledge this to have been, as it were, the beginning of their life. For what was that waste and barren desert, in which not a crumb of bread, nor a drop of water was to be found, but a grave to swallow up a thousand lives? and, therefore, it is further called “the devastation of horror.” ²⁵⁹ The suae is, that it was a kind of type of resurrection, not from one death only, but from innumerable deaths, that the people should have escaped from it in safety. That they should have done so, even had their march through it been straight and speedy, could not have been the case without a miracle; but, inasmuch as they wandered therein for forty years, our minds can hardly comprehend a hundredth part of the miracles (which followed one upon the other. ²⁶⁰) Thus the word “led about,” is not superfluous, for God’s power was far more conspicuous than as if they had flown swiftly through the air. I apply the same meaning to what follows, “he instructed him;” for some, in my opinion improperly, refer it to the Law, ²⁶¹ whereas it rather relates to the teaching of experience. For there was manifold, and no ordinary instruction in all these acts of bounty and punishment, wherein God, as it were, put forth His hand, and manifested His glory.

Two similitudes follow, to express God’s love, mingled with solicitude more than paternal. First, he says, that God no less anxiously protected them from all injury and annoyance than every one is wont to protect the pupil of his eye, which is the most tender part of the body, and against the injury of which the greatest precautions are taken. And David also, when requesting that he may be kept safe under the special guardianship of God, uses the same expression. (Psa 17:8.) Secondly, God compares Himself to an eagle, which not only fosters her young ones under her outspread wings, but also indulgently, and with maternal tenderness tempts them to fly. It would be unseasonable to enter here into more subtle philosophical discussions respecting the nature of the eagle. The Jews, who are wont to trifle hazardously with things they do not understand, have invented fables respecting this passage, which have no relation to the meaning of Moses, who unquestionably spoke of the eagle as he might of any other bird. Nor can it be doubted but that Christ, when He compares Himself to a hen, desired to express the same sedulous care.

“How often (he says) would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” (Mat 23:37.)

If, however, any should choose to apply here, what Aristotle writes respecting the eagle, I would not stand in his way: although I do not think Moses had anything in his mind, beyond what the words naturally express. And, surely that which at once occurs to us ought to be sufficient for us, viz., that we ought to be ravished with just. admiration of God’s inestimable goodness and indulgence, when He condescends so to stoop to us as to protect us with His wings, like a bird, and, hovering before us, to instruct and accustom us to follow Him: in which latter words a more than maternal anxiety to teach us is represented.

Calvin: Deu 32:12

12.So the Lord alone did lead hive This is spoken by anticipation, in order to take away every pretext from the Israelites, provided they should seek, according to their custom, to mingle their superstitions with the pure service of God. For, when they were bringing in, from all quarters, gods of various nations, this was the excuse they commonly made, that God was not thus despoiled of His due honor: and hence it came to pass, that they permitted themselves to heap together a multitude of false gods, whom they worshipped as their patrons. But Moses anticipates them, and declares that God, as having no need of external aid, had not associated with Himself any strange gods in His preservation of the people. Hence it follows, that whatever gods the people introduced, they transferred to them the honor due to the one true God. Let us then learn from this passage, that, unless God be served without a rival, religion is altogether perverted by the impious admixture.

Calvin: Deu 32:13

13.He made him ride on the high places Theirs is but a frivolous imagination, who suppose that Judea was so called as being the navel or center of the earth; ²⁶² it is more likely that it was called high in reference to Egypt; and, indeed, it is by no means an unusual expression, that those who go into Egypt, are said to go down, and those who come into Judea to come up. Still I am rather disposed Lo think that by height he denotes its excellency; inasmuch as that land, on account of its illustrious endowments, was, as it were, the most noble theater in the world.

Moses celebrates its fertility, when he says that the people sucked honey from the rock and oil from the stones: for he means to indicate, that no part of it was unproductive, since they gathered honey from the rocks, and upon them also the olive grew. The same is the intention of the other figures, that they ate “butter of kine, and milk of sheep;” by which he signifies that the land was full of rich pastures. By “fat of lambs,” he undoubtedly means the plumpness of their flesh, because it was not lawful to eat their actual fat; but it is not unusual to denote by this word any kind of richness, as soon afterwards he calls the best meal or flour, from which the more delicate kind of bread was made, “the fat of wheat.” With respect to the wine, he magnifies God’s liberality by the use of a poetic figure, when he says they drank of the blood of the grape. There is no doubt but that he alludes to its color; yet he takes occasion to extol more highly the beneficence of God, by intimating that, when the juice of the grapes is expressed, it is just as if their blood flowed forth for the nutriment of men. Since, then, the metaphor is taken from the redness of wine, I have not hesitated to translate the epithet חמר , chamer, at the end of the verse, red. ²⁶³ From many passages it appears to have been very delicious; and in Isa 27:2 the word חמר , chamer, is used for a vine of great preciousness and of exquisite flavor. Those who render it pure, have rather taken into consideration the fact, than the signification of the word.

Calvin: Deu 32:15

15.But Jeshurun ²⁶⁴ waxed fat. Moses here severely censures the ingratitude of the people, because when filled with delicacies, they began to wax wanton against God; for, according to the vulgar proverb, satiety breeds violence; but this arises from men’s detestable depravity, who ought rather to be inclined to humility and gentleness by the loving-kindness of God, since the more abundantly He supplies us with food, the more does He invite us to show forth the affection that becomes children, inasmuch as He thus more closely and familiarly declares Himself to be our Father. Intolerable, then, is the impiety of profane persons, who increase in insolence against Him, when they have gorged themselves with an abundance of all good things. They are here compared to restive horses, which, if they are well fed, without exercise, kick under their rider, and are rendered almost intractable. By using the word “upright” for Israel, he ironically taunts them with having departed from rectitude, and, reminding them of the high dignity conferred upon them, more severely reproves their sin of unfaithfulness. For elsewhere ²⁶⁵ Israel is honored with the same title without any evil imputation in respect to their calling; but here Moses reproachfully shows them how far they had departed from the pursuit of that piety, to the cultivation of which they had been called.

Calvin: Deu 32:16

16.They provoked him to jealousy It is only figuratively that jealousy is attributed to God, who is free from all passions; but, since men never sufficiently reflect how great pollution they contract by their idolatries, it is necessary that the grossness of the sin should be expressed in such terms as this, implying that men do no less injury to God, when they transfer to others the honor due to Him, and that the offense is no lighter than as if a licentious woman should provoke her husband’s mind to jealousy, and inflict a wound upon him by running after adulterers. This jealousy has reference to the sacred and spiritual marriage, whereby God had bound His people to Himself. The suae is, that the Israelites were as insulting to God by their superstitions as if they had designedly provoked Him.

In the next verse an amplification follows, viz., that they had transferred to devils the worship due to God alone. By the general consent of all nations God ought to be worshipped by sacrifices; for, although the Gentiles invented for themselves divers gods, still the persuasion continued to prevail, that this service was the peculiar prerogative of Deity. Nothing, then, could be more disgraceful or detestable than to rob God of His honor, and to offer it to demons. This, indeed, would never have been admitted by the Israelites, inasmuch as they pretended that their minor gods were their advocates with the supreme and only Creator of the world, and did not hesitate to account as rendered to Him whatever they shared among their idols. Here, however, He first of all repudiates all such mixtures whereby His holy name is unworthily profaned, and suffers Himself not to be associated with idols; and, secondly, by whatever titles they may dignify their idols, He declares all false gods to be demons. Hence it follows that the sacrifices made to them are infected with sacrilege. Both of these points are worthy of careful remark, viz., that God abominates all corruptions of His service; and also, that whatever names the world may invent for its gods, they are so many masks, under which the devil hides himself for the deception of the simple.

Furthermore, Moses reproves the folly of the Israelites in having promiscuously devoted themselves to unknown gods; just as an adulterous woman might prostitute herself indiscriminately to all comers. When he says that they came from near, ²⁶⁶ it has reference to time, and is equivalent to saying that they had lately sprung up. Thirdly, it is said, that these gods were not honored by their fathers; for thus their perverse love of novelty is proved against them, inasmuch as they had not been even led by imitation of their fathers, but in their restless innovation had procured for themselves new and unwonted gods. Not that the law of piety is founded on antiquity alone, as if it were sufficient to follow the customs handed down by our ancestors; for thus any of the religions of the Gentiles might be proved true, but because the genuine and faithful tradition of their fathers would be the sure and approved rule for the worship of God. For Moses assumes a higher principle, viz., that their fathers were truly and most unmistakably instructed who was the one and only God, in whom alone they ought to trust. Yet a distinction is here to be drawn between these holy fathers and the reprobate; for the imitation of their fathers, which here seems to be deemed praiseworthy, is elsewhere severely condemned, because the Jews were carried away, without discrimination, after the bad examples of their fathers. Moses, therefore, here refers to no other fathers than those who were in a position to hand down what they had learned from God Himself. The word fear often comprises, by synecdoche, the whole service of God, and sometimes is applied to outward ceremonies: the word שער , sagnar however, is here used, which means properly to stand in awe of, or to dread; ²⁶⁷ but still in the same sense.

Calvin: Deu 32:18

18.Of the Rock ²⁶⁸ that begat thee. He again aggravates the criminality of the people by referring to their ingratitude, inasmuch as they did not fall through ignorance, but willfully stifled that knowledge of God, which ought to have shone brightly in all their hearts: for this is the effect of the reproach, that they were unmindful of their Rock: as much as to say, that they would never have given themselves up to their impious superstitions, unless they had cast into voluntary oblivion that God whom, by the most conspicuous proofs, they had experimentally found to be the foundation and support of their salvation.

Calvin: Deu 32:19

19.And when the Lord saw it The seeing of God, which is mentioned here, has reference to His forbearance in judgment: as if it were said, that He does not act hastily, and is not alienated from His children, without having duly weighed their case; in the same way as it is said elsewhere: “Because the cry of Sodom is great, I will go down now and see whether” it is so, and “I will know.” (Gen 18:20) Assuredly God has no need to make any examination, since nothing escapes His eyes, however hidden it may be; but this going down and inquiring is contrasted with preposterous haste. Thus in this passage Moses shows that God was wroth, when he saw His sons and His daughters drawn away so faithlessly after their idols. Again, when he calls them God’s children, he does not judge them to be so on account of their merits, but in reference to God’s adoption, which, although it was canceled as regarded themselves, still had the effect of aggravating the guilt of their ingratitude. And for the same reason that he had just. said that God saw them, Moses introduces Him deliberating, as it were, that the time for punishing them might be perceived to be fully come. But we must notice the degrees; for God does not at once break forth into extreme severity, but is said to hide His face, that He might secretly consider what they would do: since this is a middle course between the manifest exhibition of His grace and favor, and the tokens of His wrath. God is, indeed, elsewhere said, in many passages, to hide His face, when He rejects men’s prayers, and withdraws His aid; but here He assumes the character of a man who, when he sees that he produces no effect by acting, ²⁶⁹ goes aside to some place, from whence he may quietly contemplate the result, And thus God’s weariness of them is expressed; for when He at length saw that His efforts to control them were thrown away, He abandoned the care of them. It is a false inference, which some draw from hence, that men, when forsaken by God, recover themselves by the exercise of their own free-will; as if God sat calmly and inactively in a watch-tower expecting what they may do; inasmuch as this hiding of Himself has reference only to the outward manifestation of His grace. In a word, it is a similitude taken from the conduct of men, whereby God signifies that He is overcome with weariness, and will no more be the leader and guardian of the people, until it shall effectually appear that they are altogether intractable. And this is gathered from the reason, which is presently added, wherein He censures their forward nature and want of faith, as much as to say, that, after long trial, nothing remained for Him but to abandon them.

Calvin: Deu 32:21

21.They have moved me to jealousy He now proceeds further, viz., that God, after having withdrawn Himself for a time, would, at length be the open enemy of the people, so as to repay them in kind. And he points out the mode of this retaliation, that as they had insultingly brought into antagonism with God empty phantoms and vanities, so on His part, He would exalt against them barbarous and worthless nations. This similitude is also taken from jealous husbands, who, when they perceive themselves to be despised by their adulterous wives, avenge themselves by their own amours. Why God should attribute to Himself the feeling of jealousy has been explained under the Second Commandment; Moses now only shows that it would be a most equitable mode of revenge, that God should insult, by means of despised and ignoble nations, those apostates, who had made to themselves idols in disparagement of Him.

The fulfillment of this sentence was manifested from time to time, when they were tyrannically oppressed by the neighboring nations. It is true, indeed, that the Egyptians, the Assyrians, and the Chaldeans were included among those people of nought and foolish nations, although they were preeminent in power and wealth, and famous for other splendid endowments; but it is no matter of surprise that, in comparison with that dignity which God had conferred upon the Israelites, all other nations should be accounted but refuse. The suae is, that God’s vengeance was ready whereby He would punish the vanities of His people, inasmuch as He could create out of nothing the enemies by whom they should be reduced to nothing. There is much elegance in the allusion of Paul, in which he extends this sentence further, inasmuch as, when God introduced the Gentiles into His Church, He stirred up the Jews to jealousy, in order that they might be led to repentance by a sense of their ignominy. Surely the calling of the Gentiles was exactly as if He created shadows, whom he might prefer to His reprobate people. (Rom 10:19.)

Calvin: Deu 32:22

22.For a fire is kindled in mine anger He confirms what went before, but more generally; for He compares His anger to a burning fire, which should penetrate to the deepest abysses, and should utterly consume their land, so as not to spare the very roots of the mountains. This metaphor is, indeed, of frequent occurrence; but here more is expressed by it than in other passages. In the same sense also it is presently added, that God would spend all his scourges and arrows upon them; since, when His implacable anger is once aroused, there are no bounds to His severity. The verb אספה aspheh, may, however, also be taken for to heap, or to superadd; ²⁷⁰ but I willingly follow the more received interpretation, viz., that God will not omit anything to destroy them, as if He would apply to this purpose all weapons which were at hand.

Calvin: Deu 32:24

24.They shall be burnt with hunger He now descends to some particular modes of punishment, not, indeed, to enumerate them all, but only to adduce such specimens of them as to inspire the people with greater terror, inasmuch as mere generalities would not have sufficiently affected them. He mentions three especial scourges, pestilence, famine, and the sword, on which the prophets constantly dilate, when their object was to apply the Law to the actual use of the people, from whence it arose that they familiarly employ many of the expressions used by Moses. He introduces indeed other punishments, which the prophets also mention; but the sum of what he says is this, that the Israelites should feel that God was armed with all the punishments which were only too well known by experience, and by them would utterly destroy them.

First., he says, that they should be dried up, or rather roasted with hunger. ²⁷¹ Instead of pestilence he uses the words burning (uredinem,) and bitter destruction: and before he speaks of the sword, declares that He would send forth beasts and serpents, so that on the one hand, open violence should assail them, and, on the other, secret wiles. Amos has also imitated this figure:

“The day of the Lord (he says) is darkness and not light: as if a man did flee from a lion and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him.”
(Amo 5:18.)

To war, and the cruelty of enemies he adds another evil, viz., terror: and this is, indeed, an aggravation worse than death itself, when we tremble within with terror, for it would be better to be slain ten times over bravely fighting in battle, than to be consumed with constant fear, as by a lingering death. ²⁷²

Let us learn, then, from this passage, that, whatever perils surround us, and whatever adversities, they are God’s weapons, and that they do not occur by chance to this or that person, but are directed by His hand. Thus it is the case that He not; only stirs up enemies against us, but fierce and noisome beasts also; that He shuts up the heaven and the earth; that He infects the atmosphere with deadly disease; that, in a word, he draws forth from all the elements manifold means of destruction.

But if it be the fact, that the godly are involved in similar punishments, since they suffer from hunger and want, and are not exempt from any evil; for even Paul acknowledges that he had himself experienced what God here denounces against those that wickedly despise Him, for he says that he was troubled without with fightings, and within with fears, (2Co 7:5;) we must bear in mind that all adversities are in themselves signs of God’s wrath, since they derive their origin from sin; but that through God’s marvelous provision it comes to pass, that to believers they are exercises of their faith and proofs of their patience. Hence we often see God’s children afflicted in common with the ungodly, but to a different end; though nevertheless all adversities are proofs of God’s wrath against the reprobate. On this point I have spoken at greater length in treating of the curses of the Law.

Calvin: Deu 32:26

26.I said, I would scatter them God again represents Himself in the character of a man, as if He were meditating opposite determinations, and restrained His vehemence in consideration of the impediments He encountered. What it amounts to, however, is this, that God suspended His final judgment upon them for no other reason but because He had regard to His own glory, which would else have been subjected to the taunts of the Gentiles. Hence the Jews were reminded that, whereas they had deserved certain destruction, they were preserved on no other grounds but because God was unwilling to give the reins to the insolence of the Gentiles. The expression wrath, is here used for arrogant boasting, because in their prosperity ungodly and profane men burst forth into cruelty; unless it be preferred to render it simply irritation, ²⁷³ in which sense it is used in 2Kg 23:0 Immediately afterwards it is explained, “lest the adversaries should behave themselves strangely.” נכר , nacar, signifies sometimes to be strange, sometimes to put on a different face, sometimes to acknowledge. Thus I do not doubt but that Moses meant to express the arrogance of those who in a manner transform themselves that they may dazzle the eyes of the simple by their pomp and empty exaltation. If any approve of a different sense, i.e., lest they should separate themselves from God, and arrogate to themselves what belongs to Him alone, I make no objection: and this, indeed, seems to agree with what follows, ²⁷⁴ “Our high hand, and not the Lord, has done this:” for when men indulge in such unbridled license, they go so far astray as to have nothing in common with God. Thus the judgment of God, which should have been conspicuous in these punishments, would have been put out of sight, when the enemies appropriated to themselves the glory of the people’s destruction. Nevertheless the ungodly did not cease to pride themselves on their victories, (as God complains by Isaiah, and Habakkuk confirms;) ²⁷⁵ although their insolence was in some measure repressed, as long as there were some remnants of the elect people preserved. ²⁷⁶

It is only figuratively that God says, he feared this insolence, which He might have easily remedied and restrained: but I have already stated, that He speaks after the manner of men, to show the Israelites that they escaped rather on account of their enemies, than by their own merits. The question, however, arises, how such a consultation as this could have taken place after God had determined to consume them with the fire of His wrath; ²⁷⁷ I reply, that the consump tion there indicated was not such as totally to annihilate the nation, so that no ruins should remain as witnesses of their former state; whereas He now speaks of the destruction, which should altogether blot out the name of the nation, as if it had never been chosen by God.

Calvin: Deu 32:28

28.For they are a nation void of counsel The cause is assigned why God had almost blotted out altogether the memory of the people, viz., because their faculty was incurable: for He does not merely indicate that their conduct was rash and inconsiderate, because they lacked reason mid discretion: but that they could be by no means brought to their senses, and, in fact, that not one drop of sagacity existed in them. The proof of this immediately follows, viz., that the tokens of God’s wrath were too clearly set before their eyes to escape their notice, unless they were utterly blind and stupid. The word לו , lu, which they render, “Would that” ²⁷⁸ ( utinam,) denotes commiseration rather than desire; and therefore it may be properly translated, “Oh, if they understood,” etc.

By the expression, “latter, ” their exceeding stupidity is censured: since not even by many and long experiences were they aroused to reflect on the causes of their calamities; whereas length of time extorts some sense at last from the very dullest, and almost idiotic persons. It was, therefore, a sign of desperate stupidity that they were still without understanding after so many years; as if by experience itself they had grown callous, when they ought to have shaken off their lethargy, and to have bestirred themselves to earnest inquiry. Justly, then, does Moses reproach them with not having considered even at the latter end; for not once only, nor in a single year, but by constant inflictions of punishment during a long series of years, had they been instructed without profit.

Calvin: Deu 32:30

30.How should one chase a thousand Of all the many tokens of God’s wrath, he selects one which was peculiarly striking; for as long as God was on their side, they had put to flight mighty armies, nor had they been supported by any multitude of forces. Now, when, though in great numbers, they are conquered by a few, this change plainly shows that they are deprived of God’s aid, especially when a thousand, who were wont before, with a little band, to rout the greatest armies, gave way before ten men. Moses, therefore, condemns the stupidity of the people, in that it does not occur to their minds that they are rejected by God, when they are so easily overcome by a few enemies, whom they far exceed in numbers. Moses, however, goes still further, and says, that they were sold and betrayed; ²⁷⁹ inasmuch as God, having so often found them to be unworthy of His aid, not only deserted them, but made them subject to heathen nations, and, as it were, sold them to be their slaves. This threat is often repeated by the prophets: and Isaiah, desiring to awake in them a hope of deliverance, tells them that God would redeem the people whom He had sold. ²⁸⁰ But, in case any should object that it was no matter of wonder, if the uncertain chance of war should confer on others the victory which often, as a profane poet says,

“Hovers between the two on doubtful wings,” ²⁸¹

Moses anticipates the objection by declaring that, unless the people should be deprived of God’s aid, they could not be otherwise than successful. A comparison is therefore instituted between the true God and false gods: as though Moses had said that, where the God of hosts presides, the issue of war can never be doubtful. Hence it follows, that God’s elect and peculiar people are exempted from the ordinary condition of nations, except in so far as it deserves to be rejected on the score of its ingratitude. He calls the unbelievers themselves to be the arbiters and witnesses of this, inasmuch as they had often experienced the formidable power of God, and knew assuredly that the God of Israel was unlike their idols. It is, then, just as if he had said, that this was conspicuous even to the blind, or were to cite as witnesses those who are blessed with no light from on high. In thus inviting unbelievers to be judges, it is not as if he supposed that they would pronounce what was true, and thoroughly understood by them, but because they must needs be convinced by experience: for, if any one had asked the heathen whether the supreme government and power of heaven and earth were in the hands of the One God of Israel, they never would have confessed that their idols were mere vanity. Still, however malignantly they might detract from God’s glory, Moses does not hesitate to boast, even themselves being judges, that God had magnificently exerted His unconquered might; although he refers rather to the experience of facts themselves, than to their feelings. Other commentators extract a different meaning, viz., that although unbelievers might be victorious, still God remained unaffected by it: neither was his arm broken, because he permitted them to afflict the apostate Israelites: ²⁸² the former exposition, however, is the more appropriate one.

Calvin: Deu 32:32

32.For their vine is of the vine of Sodom I think it was far from the intention of Moses, as some make it to be, to refer to the punishment which the Israelites deserved; but that he rather inveighs against their corrupted morals, and obstinate disposition. But metaphorically he calls them an offshoot from the vine of Sodom and Gomorrah, inasmuch as they resemble in their nature both those nations, as much as if they had sprung from them, just as grafts of the vine produce fruits similar to the stocks from which they are taken. God complains by Isaiah that, when he looked for good and sweet grapes from His vineyard, it brought forth wild grapes. (Isa 5:2.) And also by Jeremiah that, when He had planted a trustworthy and genuine seed, it was turned into the branches of a strange vine, (Jer 2:22;) but Moses goes further here, that the people was not merely a degenerate vine, bun poisonous, and producing nothing but what was deadly; and therefore he adds, not only that their clusters were bitter, but that their wine was the poison of dragons and asps; whereby he signifies that nothing worse or more abominable than that nation could be imagined.

Calvin: Deu 32:34

34.Is not this laid up in store with me? Although some explain this verse as relating to their punishments, as if God asserted that various kinds of them were laid up with Him, which He could produce whenever He pleased, it is more correct to understand it of their crimes. We are well aware that the ungodly, when God stays His severity, promise themselves impunity, as if His forbearance were a kind of connivance. Unless, therefore, He straightway lifts up His hand to chastise them, they imagine that all recollection of their crimes has vanished from before Him; and consequently the prophets often remind hypocrites of the day of visitation, in order that they may not suppose that they have gained anything by the delay. For this reason Jeremiah says that

“the sin of Judah is written with an iron pen
and with the point of a diamond,” (Jer 17:1.)

Moses employs a different figure, that, although God may not appear as an immediate avenger, still their sins are stored up in his treasures, and will be brought to light by Him at the fitting season. Hence we gather the profitable lesson, that although God may make as though He saw not (dissimulet) for a time, still He does not forget the iniquities, the memory of which wretched men foolishly imagine to be blotted out, unless they are pursued by God’s immediate vengeance.

Calvin: Deu 32:35

35.To me belongeth vengeance This passage is quoted to different purposes by Paul, and by the author ²⁸³ of the Epistle to the Hebrews, (Rom 12:19; Heb 10:30;) for Paul, with a view of persuading believers to bear injuries patiently, admonishes them to “give place unto wrath,” inasmuch as God declares vengeance to be His; but the author of the Epistle to the Hebrews, proclaiming that God will be the avenger of impiety, confirms his declaration by this testimony. Hence it is that part of the commentators suppose that punishment is here denounced against heathen nations because they have cruelly afflicted God’s elect people. And, indeed, this appears to be the meaning of Paul’s words, that injuries should be patiently endured, since God claims for Himself the office of Avenger; but there is nothing to prevent the same statement from being accommodated to different uses, and therefore Paul did not irrelevantly confirm his exhortation by this saying of Moses, although it literally refers to the internal chastisements of the Church. Besides, the apostles are not in the habit of quoting every word from the testimonies which they adduce, but briefly remind their readers to examine more closely the passages quoted. But, since God here joins the two things together, that He will punish the sins of His people, and at the same time be the avenger of their oppressions, there will be nothing absurd in saying that Paul, as it were, points his finger at this passage; ²⁸⁴ still, the simple explanation will be, that the general declaration is accommodated to a special case, in order that believers should bear their injuries patiently, and leave to God the office which He pronounces to appertain to Himself. In my judgment, indeed, these words are connected with the preceding verse; for God pertinently confirms His statement, that he takes account of the number of men’s sins, and has them stored among His treasures, by adding that the power and office of judging rests with Himself; inasmuch as these two things are contrary to each other, that He should be cognizant of whatever is done unrighteously and amiss, and still leave it unpunished. Not that it is opposed to God’s justice to pardon sinners when they repent, but because this principle always continues firm, that God is the judge of the world, for the punishment of all iniquities. Thus the confidence of hypocrites is destroyed, who flatter themselves with the hope of impunity, unless they are overtaken by immediate punishment.

The clause which follows some interpreters pervert by supplying the relative, “in the time in which their foot shall slide;” whereas Moses simply concludes that they will fall in their due time, or that, although they may think they stand, their ruin or fall was not far off; and this is further confirmed by what he adds, viz., that their day of calamity was at hand. This statement, as I have before said, often occurs in the Prophets, that there is with God a fit time, ²⁸⁵ in which to punish the sins which He has appeared to overlook, and therefore His long-suffering detracts nothing from the judgment which He delays. In this doctrine there is a twofold moral; first, that those whom God spares for a time, should not give way to self-indulgence; and, secondly, that the prosperity of the wicked should not disturb the minds of believers, but that they should allow God to decide the time and the place of executing vengeance. Inasmuch, however, as God’s delay renders hypocrites secure, so that they lull themselves to sleep in their vices, and, although they hear that they will have to render account of them, thoughtlessly indulge themselves during ²⁸⁶ their period of enjoyment, Moses declares that the day is near, and makes haste; for, if God does not openly alarm them, and reduce them to straits, they exult in their immunity. Hence those blasphemous sayings recorded by Isaiah, (Isa 5:19,) “Let him make speed, and hasten his work that we may see it; and let the counsel of the Holy One draw nigh and come, that we may know it! “Meanwhile we must bear in mind the words of Habakkuk, (Hab 2:3,) “Though the prophecy tarry, wait for it; because it will surely come, it will not tarry.”

Calvin: Deu 32:36

36.For the Lord shall judge his people Some connect this sentence with what precedes it, and thus take the word judge for to punish, and the Apostle in the Epistle to the Hebrews, seems to support their opinion, inasmuch as he proves by this testimony how fearful a thing it is “to fall into the hands of the living God.” (Hebrews10:30, 31.) But there is no reason why the Apostle should not have accommodated to a different purpose what was set forth by Moses for the consolation of the godly, in order that believers might be the more heedful, the nearer they saw God to show Himself as the Judge of His Church; unless it be perhaps preferred to construe the words of Moses thus: Although God should judge His people, yet at length He will be propitiated, or touched with repentance, so as to temper the vehemence of His anger. Whichever way we understand them will be of little difference in the main; for, after Moses has threatened the despisers of God, and the apostates, who desire to be accounted members of His household the Church, he now turns to the strangers and denounces against them that the cruelty which they have exercised towards the Israelites shall not be unpunished, because God will at length be mindful of His covenant, and will pardon His elect people. If you take the word judge for to govern, or to undertake their cause, the particle for must be rendered adversatively, as though it were said nevertheless or but; if we prefer the other sense, it will be equivalent to although, or even though. Doubtless the object of Moses is to encourage the hopes of the pious, who have profited by God’s chastisement, by showing that He will mitigate His severity towards His elect people, and in His wrath will remember mercy. (Hab 3:2.) Thus, then, Moses here teaches the same thing which God afterwards more clearly unfolded to David:

“If thy children forsake my law,... I will visit their transgressions with the rod of man,... nevertheless my loving-kindness will I not take away from them,” etc. ²⁸⁷ (Psa 89:30; 2Sa 7:14, 15.)

For nothing is more fitted to sustain us in afflictions than when God promises that there shall be some limit to them, so that He will not utterly destroy those whom He has chosen. Whenever, therefore, the ills which we suffer tempt us to despair, let this lesson recur to our minds, that the punishments, wherewith God chastises His children, are temporary, since His promise will never fail that “his anger endureth but a moment,” (Psa 30:5,) whilst the flow of His mercy is continual. Hence, too, that lesson which is especially directed to the Church: ²⁸⁸

“For a moment I afflicted thee, but I will pursue my mercies towards thee for ever.” (Isa 54:8.)

He here calls them His servants, not because they had deserved His pardon by their obedience, but because He condescends to acknowledge them as His own; for this honor has reference to His gratuitous election; as when David says, “I am thy servant, and the son of thine handmaid,” (Psa 116:16,) he assuredly arrogates nothing peculiar to himself; but only boasts that he from the womb had been of God’s family, just as slaves are born in the house of their masters. At the same time we must observe that, whenever God declares that He will be merciful to His servants, he only refers to those who heartily seek for reconciliation, and not to the reprobate, who are carried away to destruction by their desperate obstinacy. In short, to the end that God should repent of His severity, repentance is required on the part of sinners; as he teaches elsewhere:

“Turn ye unto me,... and I will turn unto you.”
(Zec 1:3.)

Instead of shall repent, some translate the word, shall console himself. ²⁸⁹ Jerome, regarding the drift of the passage rather than the meaning of the word, translates it shall have mercy.

We must, however, remark the time which God prefixes for the exertion of His grace, viz., when all their power (virtus) shall have departed from them, and all shall be reduced to almost entire destruction; for the word hand is used for vigor; ²⁹⁰ as though it were said that God would be by no means content with a light chastisement, and consequently would not be appeased until they should have come to extremities. This circumstance is well worthy of notice, so flint our hopes may not fail us even in the most severe afflictions of the Church; but that we may be assured that although all may be in the worst state possible, still the due season of reparation will come even yet.

That none should remain behind, or shut up or left, is almost a proverbial phrase in Hebrew; as when it is said, (1Kg 14:10,) “I will cut off from Jeroboam,... him that is shut up and left in Israel,” i.e., as well in the city as in the country, or at home as abroad. And this is again repeated respecting the posterity of Ahab. ( Ibid. 21:21.) And hence it is plain that they are mistaken ²⁹¹ who explain this as referring to riches shut up in treasure-houses, and cattle dispersed through the fields. And this will be still more apparent from another passage in which the Prophet unquestionably referred to this, “The Lord saw the affliction of Israel, that it was very bitter; for there was not any shut up, nor any left,” and inasmuch as He had not determined to blot out His people,” he saved them by the hand of Jeroboam;” as much as to say, that God, as He had promised, had pity upon His people in their extreme destitution. (2Kg 14:26.)

Calvin: Deu 32:37

37.And he shall say, Where are their gods? Commentators are here at issue, for some continue the paragraph, as if Moses were reporting the boastings and insults of their enemies in the afflicted state of the Church; whilst others consider it to be a pious exultation, wherein the faithful will celebrate the deliverance of the Church. If we suppose the enemies to be here speaking, it will be inconsistent that the word “gods” should be used in the plural number: besides, what follows will proceed from their mistake and ignorance, that the Israelites “did eat the fat,” which was not lawful for them even in their common food, and much less in the sacrifices wherein the fat was burnt. The other exposition, however, is that which I rather approve of, viz., that when the tables were turned, and God should have shown Himself as the avenger of the unbelievers cruel injustice, — God’s children would be at liberty to upbraid them. The word “he shall say,” ²⁹² is used indefinitely for “It shall be said by any or all of God’s children.” Just, then, as unbelievers, when they see the saints afflicted, impudently ridicule their faith, so on the other side Moses, when God comes to the help of His Church, introduces the saints derisively inquiring, where are the gods of the Gentiles, and where are all their patrons? since all of them, as is well known, had their tutelary gods. Thus their impure and spurious sacrifices are satirized in which they ate the fat, and drank the libations of wine. In short, Moses intimates that, when God succors His people, their mouth is opened to sing the song of triumph to the glory of the true God, and to upbraid unbelievers with the false confidence whereby they are deceived.

Calvin: Deu 32:39

39.See now that 1, even I, am he Those who attribute the preceding verses to the unbelievers, now introduce God speaking, as it were, abruptly, and asserting His glory, in rebuke of their blasphemies. But it is rather a confirmation of that holy boasting which He has just dictated to the believers, when God not only bids His people lift up their voices against the idols, but Himself comes forward to condemn the senselessness of the Gentiles; although the context clearly shows that He addresses Himself to the faithful, After, therefore, He has exhorted His people to despise the idols, He now adds that He supplies them with ample grounds of confidence in Himself. For when He bids them “look,” He signifies that no obscure manifestation of His power is before their eyes, if they will only pay attention to it. The repetition of the pronoun I is emphatic, both to arouse the people from their sluggishness, and to keep their minds steadfast, lest they should waver as if in doubt. For we know that men’s minds can hardly be drawn to the true knowledge of God, because they wind about by circuitous courses, so as not to direct themselves straight to Him. And again, when they do apprehend God, we are aware how easily they are drawn away from Him; since the vicissitudes of things becloud them, so that they wander hither and thither in uncertainly. For this reason, when God has overthrown all fictitious deities, He declares that He always remains the same, whether he kills or makes alive, so that in the thick darkness of affliction believers may not cease to look to Him. Let us learn from this passage that God is defrauded of His right, unless He alone is preeminent, all idols being reduced to nothing; and also that our faith is then truly fixed in Him, and has firm roots, if, amidst the various changes which occur, it does not stagger or waver, but surmounts such obstacles, so as not to cease to hope in Him even when He seems to “slay” us, as Job says, (Job 13:15.) And surely nothing is more unreasonable than that our faith should look round upon all events so as to depend upon them; since God would have His promises to quicken us in death itself. The close of the verse may fitly be referred to their enemies, inasmuch as God declares that none can deliver them out of His hand.

Calvin: Deu 32:40

40.For ²⁹³ I lift up my, hand to heaven. Others render it, “When I shall have lifted up my hand,” and read it connectedly with the foregoing verse, that God’s power in destroying and preserving will be manifest, if He raises up His hand to heaven. I do not doubt, however, but that it is the beginning of a new sentence, and that God thus commences, in order to affirm more strongly what He immediately adds respecting the future destruction of their enemies. If, however, any prefer the adverb of time “when,” I have no great objection to offer, provided these clauses are connected, “As soon as I shall have lifted up my hand to heaven, I will put to confusion the enemies of my Church.”

To lift up the hand is explained in two ways; for some suppose it to be a manifestation of power, as men are wont, by the uplifting of their hand, to glow, when they are confident in their strength, and despise their enemies. Others, however, more correctly state it to be a form of adjuration God, who is exalted above all heavens, cannot, indeed, be literally said to lift His hand; but it is no new thing for Him to borrow modes of expression taken from men’s common habits and customs, especially when He suddenly rises again to sublimity, after having appeared for a while to sink below the level of His greatness. Certainly the words which follow contain in them an oath, “I live for ever;” and hence it is probable ²⁹⁴ that the elevation of His hand was expressive of His taking the oath.

God swears by His life in a very different sense from men. Sometimes, indeed, He adopts our common modes of speaking, as when He is said to swear by His soul; but here, “I live,” is tantamount to His swearing by Himself, or by His eternal essence.

Defender: Deu 32:8

As Moses began his final song, he reminded his people that there had been "many generations" before them. Yet he told them they had been in God's plan from the beginning, even making reference to the primeval father, Adam. The different nations had received their inheritance and boundaries after the flood and after Babel, as recorded in Genesis 10, the "Table of Nations." It is noteworthy that there are seventy nations listed in "the Table" where it says that "by these [families of the three sons of Noah] were the nations divided in the earth after the flood" (Gen 10:32). These seventy did not include Israel, for this was before the days of Abraham. Nevertheless, just as there were seventy people in the original nation of Israel as they entered Egypt with Jacob (Gen 46:27), so God, in His prescience, had ordained "bounds" for seventy original nations in the world after the flood. Although the number of Israelites had multiplied by a factor of 30,000 or more in the 400 or so years in Egypt, the number "seventy" has been associated with Israel in many ways ever since (seventy elders, seventy in the Sanhedrin, seventy Septuagint translators, seventy weeks of Daniel, seventy years captivity, etc.). The number of nations in the world, on the other hand, has only slightly more than doubled in the 4000 or so years since Babel."

TSK: Deu 32:1

Deu 4:26, Deu 30:19, Deu 31:28; Psa 49:1; Isa 1:2; Jer 2:12, Jer 6:19, Jer 22:29

TSK: Deu 32:2

drop : 2Sa 23:4; Job 29:22, Job 29:23; Psa 72:6; Isa 55:10, Isa 55:11; Hos 6:4, Hos 14:5; 1Co 3:6-8; Heb 6:7

as the showers : Mic 5:7; Zec 10:1

TSK: Deu 32:3

Because : Exo 3:13-16, Exo 6:3, Exo 20:24, Exo 34:5-7; Psa 29:1, Psa 29:2, Psa 89:16-18, Psa 105:1-5; Psa 145:1-10; Jer 10:6, Jer 23:6; Mat 1:23; Joh 17:6, Joh 17:26

ascribe : Deu 5:24; 1Ch 17:19, 1Ch 29:11; Psa 145:3, Psa 150:2; Jer 10:6; Eph 1:19

TSK: Deu 32:4

the Rock : Deu 32:18, Deu 32:30, Deu 32:31; 1Sa 2:2; 2Sa 22:2, 2Sa 22:3, 2Sa 22:32, 2Sa 22:47, 2Sa 23:3; Psa 18:2, Psa 18:31, Psa 18:46, Psa 61:2-4; Psa 92:15; Isa 26:4, Isa 28:16, Isa 32:2; Mat 16:16-18; 1Co 10:4; 1Pe 2:6

his work : Gen 1:31; 2Sa 22:31; Psa 18:30, Psa 19:7, Psa 138:8; Ecc 3:14; Mat 5:48; Jam 1:17

all his : Deu 10:18; Gen 18:25; Job 35:14; Psa 9:16, Psa 97:2, Psa 99:4; Isa 30:18; Jer 9:24; Dan 4:37; Joh 5:22; Rom 1:32, Rom 2:2, Rom 2:5; Jam 4:12; Rev 15:3, Rev 15:4

a God : Exo 34:6; Psa 31:5, Psa 98:3, Psa 100:5, Psa 146:6; Isa 25:1; Jer 10:10; Joh 1:14, Joh 1:17, Joh 14:6

without : Job 34:10; Psa 92:15; Hab 1:13; Rom 3:5

TSK: Deu 32:5

They have corrupted themselves : Heb. He hath corrupted to himself, Deu 4:16, Deu 31:29; Gen 6:12; Exo 32:7; Jdg 2:19; Isa 1:4; Hos 9:9; Zep 3:7; 2Co 11:3

their spot : etc. or, that they are not his children, that is their blot, Joh 8:41

a perverse : Deu 9:24; Psa 78:8; Isa 1:4; Mat 3:7, Mat 16:4, Mat 17:17; Luk 9:41; Act 7:51; Phi 2:15

TSK: Deu 32:6

requite : Deu 32:18; Isa 1:2; 2Co 5:14, 2Co 5:15; Tit 2:11-14

O foolish : Psa 74:18; Jer 4:22, Jer 5:21; Gal 3:1-3

thy father : Exo 4:22; Isa 63:16; Luk 15:18-20; Joh 8:41; Rom 8:15; Gal 3:26, Gal 4:6; 1Jo 3:1

hath bought : Exo 15:16; Psa 74:2; Isa 43:3, Isa 43:4; Act 20:28; 1Co 6:20; 2Pe 2:1

made thee : Job 10:8; Psa 95:6, Psa 100:3, Psa 149:2; Isa 27:11, Isa 43:7, Isa 44:2

TSK: Deu 32:7

Remember : Psa 44:1, Psa 77:5, Psa 119:52; Isa 63:11

many generations : Heb. generation and generation, Psa 10:6, Psa 77:8 *marg.

ask : Deu 4:32; Exo 13:14; Jdg 6:13; Job 8:8-10; Psa 44:1, Psa 77:5, Psa 77:6, Psa 77:11, Psa 77:12; Psa 78:3, Psa 78:4; Isa 46:9

TSK: Deu 32:8

Most : Num 24:16; Psa 7:17, Psa 50:14, Psa 82:6, Psa 91:1, Psa 92:8; Isa 14:14; Dan 4:17, Dan 5:18; Act 7:48

divided : Gen 10:25, Gen 11:9; Psa 115:16; Act 17:26

he set : Gen 10:15, Gen 15:18-21

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

TSK: Deu 32:10

found : Deu 8:15, Deu 8:16; Neh 9:19-21; Psa 107:4, Psa 107:5; Son 8:5; Jer 2:6; Hos 13:5

led him : or, compassed him

he instructed : Deu 4:36; Neh 9:20; Psa 32:7-10, Psa 147:19, Psa 147:20; Rom 2:18, Rom 3:2

he kept : Psa 17:8; Pro 7:2; Zec 2:8

TSK: Deu 32:11

Exo 19:4; Isa 31:5, Isa 40:31, Isa 46:4, Isa 63:9; Heb 11:3; Rev 12:4

TSK: Deu 32:12

the Lord : Deu 1:31; Neh 9:12; Psa 27:11, Psa 78:14, Psa 78:52, Psa 78:53, Psa 80:1, Psa 136:16; Isa 46:4; Isa 63:9-13

no strange : Isa 43:11, Isa 43:12, Isa 44:7, Isa 44:8

TSK: Deu 32:13

ride : Deu 33:26, Deu 33:29; Isa 58:14; Eze 36:2

honey : Job 29:6; Psa 81:16; Isa 48:21; Eze 21:17

TSK: Deu 32:14

Butter : Gen 18:8; Jdg 5:25; 2Sa 17:29; Job 20:17; Isa 7:15, Isa 7:22

of Bashan : Psa 22:12; Eze 39:18; Amo 4:1; Mic 7:14

the fat : Psa 81:16, Psa 147:14

blood : Gen 49:11; Mat 26:28, Mat 26:29; Joh 6:55, Joh 6:56

TSK: Deu 32:15

Jeshurun : Deu 33:5, Deu 33:26; Isa 44:2

kicked : 1Sa 2:29; Act 9:5

waxen fat : Deu 31:20; Job 15:27; Psa 17:10, Psa 73:7, Psa 119:70; Isa 6:10; Act 28:27; Rom 2:4, Rom 2:5

then he : Deu 6:10-12, Deu 8:10-14, Deu 31:16, Deu 31:20; Neh 9:25; Isa 1:4; Jer 2:5, Jer 5:7, Jer 5:28; Hos 13:6

the Rock : Deu 32:4; 2Sa 22:47; Psa 18:46, Psa 89:26, Psa 95:1

TSK: Deu 32:16

provoked : Deu 5:9; 1Ki 14:22; Nah 1:1, Nah 1:2; 1Co 10:22

abominations : Deu 7:25; Lev 18:27; 2Ki 23:13

TSK: Deu 32:17

sacrificed : Lev 17:7; Psa 106:37, Psa 106:38; 1Co 10:20; 1Ti 4:1; Rev 9:20

not to God : or, which were not God, Deu 32:21; Jer 10:15; 1Co 8:4, 1Co 10:19

to God : Deu 28:64; Isa 44:8

to new gods : Jdg 5:8

TSK: Deu 32:18

the Rock : Deu 32:4, Deu 32:15; Isa 17:10

forgotten : Deu 6:12, Deu 8:11, Deu 8:14, Deu 8:19; Psa 9:17, Psa 44:20-22, Psa 106:21; Isa 17:10, Isa 22:10, Isa 22:11; Jer 2:32, Jer 3:21; Hos 8:14

TSK: Deu 32:19

And when : Lev 26:11; Jdg 2:14; Psa 5:4, Psa 10:3, Psa 78:59, Psa 106:40; Amo 3:2, Amo 3:3; Zec 11:8; Rev 3:16

abhorred them : or, despised, Lam 2:6

of his sons : Psa 82:6, Psa 82:7; Isa 1:2; Jer 11:15

TSK: Deu 32:20

I will hide : Deu 31:17, Deu 31:18; Job 13:24, Job 34:29; Isa 64:7; Jer 18:17; Hos 9:12

a very : Deu 32:5; Isa 65:2-5; Mat 11:16, Mat 11:17; Luk 7:31, Luk 7:32

children : 2Ch 20:20; Isa 7:9, Isa 30:9; Mat 17:17; Mar 9:19; Luk 18:8; 2Th 3:2; Heb 11:6

TSK: Deu 32:21

moved me : Deu 32:16; Psa 78:58

with their vanities : 1Sa 12:21; 1Ki 16:13, 1Ki 16:26; Psa 31:6; Jer 8:19, Jer 10:8, Jer 14:22; Jon 2:8; Act 11:15

I will : Hos 1:10; Rom 9:25, Rom 10:19, Rom 11:11-14; 1Pe 2:9, 1Pe 2:10

TSK: Deu 32:22

For a fire : Deu 29:20; Num 16:35; Psa 21:9, Psa 83:14, Psa 97:3; Isa 66:15, Isa 66:16; Jer 4:4, Jer 15:14; Jer 17:4; Lam 2:3, Lam 4:11; Eze 36:5; Nah 1:6; Mal 4:1, Mal 4:2; Mar 9:43-48; 2Th 1:8; Heb 12:29

shall burn : or, hath burned

lowest : Psa 86:13; Isa 30:33; Zep 3:8; Mat 10:28, Mat 18:9, Mat 23:33

shall consume : or, hath consumed, Isa 24:6, Isa 24:19, Isa 24:20

foundations : Job 9:5, Job 9:6; Psa 46:2, Psa 144:5; Isa 54:10; Mic 1:4; Nah 1:5; Hab 3:10

TSK: Deu 32:23

heap mischiefs : Deu 28:15; Lev 26:18, Lev 26:24; Isa 24:17, Isa 24:18, Isa 26:15; Jer 15:2, Jer 15:3; Eze 14:21; Mat 24:7, Mat 24:8

spend : Psa 7:12, Psa 7:13; Lam 3:13; Eze 5:16

TSK: Deu 32:24

burnt : Deu 28:53; Jer 14:18; Lam 4:4-9, Lam 5:10

burning heat : Heb. burning coals, Psa 18:12-14, Psa 120:4; Hab 3:5

the teeth : Lev 26:22; Jer 15:3, Jer 16:4; Eze 5:17, Eze 14:15, Eze 14:21

serpents : Gen 3:14, Gen 49:15; Isa 65:25; Amo 9:3

TSK: Deu 32:25

sword : Lev 26:36, Lev 26:37; Isa 30:16; Jer 9:21; Lam 1:20; Eze 7:15; 2Co 7:5

within : Heb. from the chambers

destroy : Heb. bereave, the young. Lam 2:19-22, Lam 4:4

TSK: Deu 32:26

Deu 28:25, Deu 28:37, Deu 28:64; Lev 26:33, Lev 26:38; Isa 63:16; Luk 21:24

TSK: Deu 32:27

lest their : 1Sa 12:22; Isa 37:28, Isa 37:29, Isa 37:35, Isa 47:7; Jer 19:4; Lam 1:9; Eze 20:13, Eze 20:14; Eze 20:20-22; Zec 1:14, Zec 1:15

they should : Exo 32:12; Num 14:15, Num 14:16; Jos 7:9; Psa 115:1, Psa 115:2, Psa 140:8; Isa 10:8-15; Isa 37:10, Isa 37:12-23; Dan 4:30-37

Our hand : etc. or, Our high hand and not the Lord hath done all this

TSK: Deu 32:28

Deu 32:6; Job 28:28; Psa 81:12; Pro 1:7; Isa 27:11, Isa 29:14; Jer 4:22, Jer 8:9; Hos 4:6; Mat 13:14, Mat 13:15; Rom 11:25; 1Co 3:19

TSK: Deu 32:29

O that : Deu 5:29; Psa 81:13, Psa 107:15, Psa 107:43; Isa 48:18, Isa 48:19; Hos 14:9; Luk 19:41, Luk 19:42

they would : Isa 10:3, Isa 47:7; Jer 5:31, Jer 17:11; Lam 1:9; Luk 12:20, Luk 16:19-25

TSK: Deu 32:30

one chase : Lev 26:8; Jos 23:10; Jdg 7:22, Jdg 7:23; 1Sa 14:15-17; 2Ch 24:24; Isa 30:17

sold them : Jdg 2:14, Jdg 3:8; Psa 44:12; Isa 50:1, Isa 52:3; Mat 18:25

shut them : Job 11:10, Job 16:11; Psa 31:8

TSK: Deu 32:31

Exo 14:25; Num 23:8, Num 23:23; 1Sa 2:2, 1Sa 4:8; Ezr 1:3, Ezr 6:9-12, Ezr 7:20, Ezr 7:21; Jer 40:3; Dan 2:47, Dan 3:29, Dan 6:26, Dan 6:27

TSK: Deu 32:32

of the vine of Sodom : or, worse than the vine of Sodom, etc. Isa 1:10; Jer 2:21; Lam 4:6; Eze 16:45-51; Mat 11:24

their grapes : Deu 29:18; Isa 5:4; Heb 12:15

TSK: Deu 32:33

the poison : Job 20:14-16; Psa 58:4, Psa 140:3; Jer 8:14 *marg. Rom 3:13

TSK: Deu 32:34

Job 14:17; Jer 2:22; Hos 13:12; Rom 2:5; 1Co 4:5; Rev 20:12, Rev 20:13

TSK: Deu 32:35

To me : Deu 32:43; Psa 94:1; Nah 1:2, Nah 1:6; Rom 12:19, Rom 13:4; Heb 10:30

their foot : Psa 73:17-19; Pro 4:19; Isa 8:15; Jer 6:21, Jer 13:16; 1Pe 2:8

for the day : 2Pe 2:3

the things : Isa 5:19, Isa 30:12, Isa 30:13, Isa 60:22; Hab 2:3; Luk 18:7, Luk 18:8; 2Pe 2:3, 2Pe 3:8-10

TSK: Deu 32:36

For the : Psa 7:8, Psa 50:4, Psa 96:13, Psa 135:14

repent : Jdg 2:18, Jdg 10:15, Jdg 10:16; Psa 90:13, Psa 106:45; Jer 31:20; Joe 2:14; Amo 7:3, Amo 7:6

power : Heb. hand

none : 1Ki 14:10, 1Ki 21:21; 2Ki 9:8, 2Ki 14:26

TSK: Deu 32:37

Jdg 10:14; 2Ki 3:13; Jer 2:28

TSK: Deu 32:38

eat the fat : Lev 21:21; Psa 50:13; Eze 16:18, Eze 16:19; Hos 2:8; Zep 2:11

let them : Jdg 10:14

your protection : Heb. an hiding for you

TSK: Deu 32:39

even I : Psa 102:27; Isa 41:4, Isa 45:5, Isa 45:18, Isa 45:22, Isa 46:4, Isa 48:12; Heb 1:12; Rev 1:11, Rev 2:8

no god : Deu 4:35; Isa 45:5, Isa 45:18, Isa 45:22

I kill : 1Sa 2:6; 2Ki 5:7; Job 5:18; Psa 68:20; Isa 43:13; Hos 6:1; Joh 8:24; Rev 1:17, Rev 1:18

neither : Job 10:7; Psa 50:22; Isa 43:13; Mic 5:8

TSK: Deu 32:40

Gen 14:22; Exo 6:8; Num 14:28-30; Jer 4:2; Heb 6:17, Heb 6:18; Rev 10:5, Rev 10:6

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 32:1

O ye heavens, and, O earth: either,

1. Angels and men; or,

2. You lifeless and senseless creatures, heaven and earth, which he calls upon partly to accuse the stupidity of Israel, that were more dull of hearing than these; and partly as witnesses of the truth of his sayings, and the justice of God’ s proceedings against them.

Poole: Deu 32:2

Look what effect rain and dew have upon herbs and grass, which they make fresh and fragrant and growing, the same effect I may justly expect and hope that my discourse will have upon your hearts, i.e. to make them soft and pliable and fruitful. Or this may be a prayer, Let my doctrine drop , &c. Oh that it might do so, that my discourse might not be lost upon you, but be profitable to you! the future tense of the indicative mood being put for the imperative mood, as is usual.

Poole: Deu 32:3

The name of the Lord i.e. his glorious excellencies and righteous and worthy actions, by which he hath made himself known, as a man is known by his name, and by which it will appear both that there is no blame to be laid upon him, whatsoever befalls you, and that it is gross madness to forsake such a God for dumb idols and mere vanities.

As I am about to publish the great power and majesty and glory of God, so do you also own and acknowledge it, as you have reason to do; or, do you attend to the words which God hath commanded me to speak to you in his name with that diligence, reverence, and godly fear which the presence of so great and glorious a Majesty calls for.

Poole: Deu 32:4

The rock or, a rock , as for the stability and everlastingness of his nature, and invincibleness of his power, so also for his fixedness and immutability in his counsels and promises and ways; so that if there shall be a sad change in your affairs from a high and prosperous to a calamitous and deplorable condition, as there will be, remember that this proceeds from yourselves, and from the change of your ways and carriages towards God, and not from God, in whom there is no variableness nor shadow of change , Jam 1:17 .

His work is perfect all his works and actions are unblamable, as being perfect, wise, and righteous, as it follows.

All his ways are judgment all his administrations in the world, and particularly all his dealings with you, are managed with judgment and justice.

A God of truth constant to his promises: you cannot accuse him of any levity or unfaithfulness towards you to this day.

Poole: Deu 32:5

They i.e. the Israelites, as the following words manifest.

Corrupted themselves: this phrase sometimes in Scripture notes sin, and sometimes destruction. And so the sense may be either,

1. Their wickedness is not from God, but from themselves, and their own choice; they have wilfully and industriously depraved themselves, and sold themselves to sin. Or rather,

2. Their destruction is not from God. who is just and true , &c., as was now said, but wholly and solely from themselves, and from their own wickedness, as it here follows.

Their spot is not the spot of his children i.e. their blemishes or sins are not committed through ignorance, or frailty, or surprisal, as good men sometimes sin, but they proceed from design and deliberation, are accompanied with malice, and wilfulness, and contempt, and followed with obstinacy, impenitency, and incorrigibleness. So that they carry themselves not like my children and people, as they seem to be and profess to be, but like mine enemies.

They are a perverse and crooked generation not only some few of them, but the whole body or generation of them, are

perverse i.e. froward and untractable,

and crooked i.e. irregular and disorderly, not agreeing with the straight and righteous nature of God and of his law. Compare Isa 42:16 .

Poole: Deu 32:6

Hath bought thee that hath redeemed and rescued thee from Egyptian bondage.

Made thee i.e. advanced thee, as that word is used, 1Sa 12:6 Est 6:6 Psa 95:6 149:2 Isa 43:7 . Made thee , not only in a general and common way, by creation or production; but in a peculiar manner, by adoption, or making thee his peculiar people and children.

Established thee i.e. renewed and confirmed his grace and favour to thee, and not taken it away from thee, which thou hast oft provoked him to do.

Poole: Deu 32:7

The days of old i.e. the history and events of ancient days or former ages, and thou wilt find that I had a respect unto thee, not only in Abraham’ s time, but long before it. Compare Jer 2:20 .

Poole: Deu 32:8

When God by his providence did allot the several parts of the world to several people, which was done Ge 10 Ge 11 . See Deu 2:5,9 Am 9:7 Act 17:26,27 .

Separated the sons of Adam i.e. divided them in their languages and habitations according to their families.

He set the bounds of the people i.e. he disposed of the several lands and limits of the people, so as he did reserve a convenient and sufficient place for the great numbers of the people of Israel, whom he designed to make as numerous as the stars of heaven. And therefore he so guided the hearts of several people, that the posterity of Canaan, which was accursed of God, Gen 9:25-27 , and devoted to ruin, should be seated in that country which God intended for the children of Israel, that so when their iniquities were ripe, and God’ s time came, they might be rooted out, and the Israelites might come in their stead.

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.

Poole: Deu 32:10

He found him not by chance but as it were looking out and seeking for him, He met with him there. He did indeed manifest himself to him in Egypt, but it was in the wilderness at Sinai; where he found God, and God found him in an eminent manner, and revealed his mind and will to him, and entered into covenant with him, and imparted himself and his grace and blessing to him, that being the place appointed in Egypt for God and Israel to meet together, Exo 3:12 . By this word he also signifies both their lost condition in themselves, and that their recovery was not from themselves, but only from God, who sought and found them out by his grace.

In a desert land in a place destitute of all the necessaries and comforts of life, which also was a type of that desolate and comfortless condition in which all men are before the grace of God finds them out. See Son 3:6 8:5 Eze 16:1 Hos 9:10 13:9 .

In the waste howling wilderness where instead of the voices of men, is nothing heard but the howlings, and yellings, and screeches of ravenous birds and beasts. See Isa 43:20 Mic 1:8 .

He led him about he conducted them from place to place by his cloudy pillar and providence. See Exo 13:18 , &c. Or,

he compassed him about by his provident care over him, watching over him and preserving him on every side. Compare Psa 32:7 .

As the apple of his eye as men use to keep the apple of their eye, i.e. with singular care and diligence, this being, as a most tender, so a most useful part. Compare Psa 17:8 Pro 7:2 Zec 2:8 .

Poole: Deu 32:11

Her nest i.e. her young ones in the nest, by a common metonymy; which she by her cry and motion provoketh to fly by her example.

Spreadeth abroad her wings as preparing herself to fly.

On her wings or, as on her wings , i.e. gently, and tenderly, and safely too, as if she carried them not in her claws for fear of hurting them, but upon her wings. So it is only an ellipsis of the particle as , which is frequent, as hath been showed. Though some say the eagle doth usually carry her young ones upon her wings.

Poole: Deu 32:12

i.e. When they were shut up in Egypt, as in their nest, whence they durst not venture to fly nor stir, he taught, and encouraged, and enabled them to fly out and flee themselves from that bondage, and brought them into a state of liberty and safety; he dealt tenderly with them, bearing with their infirmities, keeping them from all harms.

No strange god with him to wit, to assist him at that work, or to deliver them. The more unworthy they in giving to idols a share in that worship and service which they owe to God only.

Poole: Deu 32:13

On the high places of the earth i.e. to conquer their strongest holds, which ofttimes are in the mountains, and their cities fenced with walls of greatest height and strength, Deu 1:28 2:36 33:29 Isa 58:14 . To ride upon in Scripture phrase is to subdue or conquer, as Psa 45:4 66:12 Rev 6:2 19:11,14 .

To suck honey out of the rock this being a land flowing with honey, Exo 3:8,17 , where the bees made honey even in woods, as 1Sa 14 , or in the holes of rocks, or in the trees that grew upon or among rocks.

Oil out of the flinty rock: the olive trees grow and fructify most in rocky or hilly places.

Poole: Deu 32:14

With fat of lambs for though the fat wherewith the inward parts were covered was not to be eaten by them, but offered to God, Lev 3:9,10 , yet that fat which was fast joined to and mixed with the flesh they might eat, as the Jewish doctors note.

Bashan a place famous for excellent cattle, Num 32:4,33 .

With the fat of kidneys of wheat i.e. with the finest of the grains or kernels of wheat, compared to kidneys for their shape, and plumpness, and largeness. Compare Psa 81:16 147:14 .

The pure blood of the grape wine not mixed with water, but pure as it comes from the grape, which was of a red or bloody colour. See Psa 75:8 Isa 27:2 .

Poole: Deu 32:15

Joshurun i.e. Israel, as is agreed by Christian and Jewish interpreters, whom he calls right , or upright , or righteous, (as the word signifies,) not that they were so indeed, but partly by way of instruction, to mind them what they professed, and promised, and ought to be; and partly by way of exprobration, to show them how unlike they were to the people of God, which they pretended to be, and what a shame it was to them to degenerate so much from their their name and profession.

Waxed fat, and kicked as well-fed and wanton cattle used to do; he grew insolent and rebellious against God, and against his word and Spirit.

Thou art covered with fatness which is here rightly understood and supplied, by comparing this place with Job 15:27 Psa 17:10 .

Poole: Deu 32:16

To jealousy i.e. to anger and fury,

for jealousy is the rage of a man Pro 6:31 . And withal it implies the ground of his anger, to wit, their falseness to God, whom they had owned and accepted as their Husband, and their spiritual whoredom with other gods.

Poole: Deu 32:17

Unto devils i.e. unto idols, which the devils brought into the world in opposition to God, in and by which the devils ofttimes manifested themselves unto men, and gave them answers, and received their worship. Compare 1Co 10:20 . The Gentiles pretended to worship God in those idols, and the devils which inspired them deluded the nations with false pretences that they were a sort of lower gods. Moses therefore takes off this mask, and shows the Israelites that these pretended gods were really devils, those great enemies of mankind, and therefore that it was the height of madness to honour or worship them.

Not to God: this he saith, either because though at first they joined God and idols together in worship, yet at last they quite forsook God, and adhered to idols only; or because God utterly rejected those sacrifices which they offered to him together with idols, and took them for no sacrifices. See 1Co 10:21 .

Whom they knew not or, who never knew them , i.e. never showed any kindness to them, or did them any good; for so words of knowledge are oft used, as Psa 1:6 Hos 13:5 .

That came newly up not simply or absolutely, for some of these gods had been worshipped for many generations, and had a fair pretence of long antiquity, but comparatively to the true God, who is the Ancient of days , Dan 7:9 , and who was worshipped from the beginning of the world. To this original and first antiquity Moses recalls them; as also our Saviour doth recall the Jews to the first institution, Mat 19:8 . And therefore we may safely follow both their patterns in despising all pretences of antiquity, which are contrary to God’ s first institutions contained (as all confess) in the Holy Scriptures.

Whom your fathers feared not i.e. served not, worshipped not, but justly despised and abhorred them.

Poole: Deu 32:18

Of the Rock i.e. of God, one of whose titles this is, above, Deu 32:4 Isa 44:8 ; or of Christ, who is called the Rock , 1Co 10:4 , whom the Israelites are said to have tempted, there, Deu 32:9 .

That begat thee i.e. who hath adopted you to be his people, and hath showed as much care and kindness to you as if he had begotten you.

Poole: Deu 32:19

Because of their sins, whereby they provoked him to anger. Or, by reason of his great and just anger against them he abhorred , or reprobated , or cast off his sons and his

daughters for such they were by calling and profession, but not in truth and reality, Deu 32:5 .

Poole: Deu 32:20

I will see what their end shall be I will see and observe what will be the issue of all this, what will become of them at last; but this God doth not see only by way of speculation, but practically, i.e. considers with himself what he shall do with them, and how he shall punish them, and sees what he wills or purposes to do. A speech after the manner of men. Or

I will see is put for I will make them and others to see , what the fruit of such actions shall be. Hebrew verbs in cal do ofttimes take the signification of hiphil . In whom there is no faith ; perfidious, that have broken their covenant so solemnly made with me.

Poole: Deu 32:21

With those which are not a people i.e. with the Gentile or heathenish nations, who are none of my people, who scarce deserve the name of a people, as being without yoke, without the knowledge and fear of God, which is the foundation of all true policy and government, and without righteous and necessary laws; and many of them are destitute of all government, and laws, and order, barbarous and rude, and savage, and brutish in their manners. And yet these people I will prefer before you, and take in your stead; receive them, and reject you; which, when it came to pass, how desperately it provoked the Jews to jealousy, may be gathered from Mat 21:43 Act 11:2,3 22:21-23 1Th 2:15,16 .

A foolish nation so the Gentiles were both in the opinion of the Jews, and in truth and reality, notwithstanding all their pretences to wisdom, Rom 1:22 , there being nothing more foolish or brutish than the worship of idols. See Jer 10:8 1Co 12:2 .

Poole: Deu 32:22

A fire is kindled i.e. great and grievous judgments shall be inflicted, which oft come under the name of fire , &c. See Deu 4:24 Eze 30:8 Amo 2:2,5 .

Unto the lowest hell or, unto hell , or the graves beneath . The sense is, it shall not only burn up all the corn and fruits and buildings which appear above ground, but it shall reach to the inwards and depths of the earth, and burn up the very roots and hopes of future increase.

Poole: Deu 32:23

i.e. Even empty my quiver, and send upon them all my plagues, which, like arrows shot by a skilful and strong hand, shall speedily reach, and certainly hit, and mortally wound them. Compare Zec 9:14 .

Poole: Deu 32:24

With hunger with famine, which burneth and parcheth the inward parts, and makes the face black as a coal, Lam 4:8 .

With burning heat from fevers or carbuncles or other inflaming distempers.

Serpents of the dust who feed upon the dust, Gen 3:14 , and lurk in it, that they may surprise unwary passengers, Gen 49:17 .

Poole: Deu 32:27

The wrath of the enemy i.e. their rage against me, as it is expressed Isa 37:28,29 ; their insolent and furious reproaches against my name, as if I were unnatural and cruel to my people, or unable to deliver them. Compare Exo 32:12 Num 14:13 Deu 9:28 Jos 7:9 . The fear hereof is ascribed to God after the manner of men.

Strangely i.e. insolently and arrogantly, above what they used to do. Or,

make themselves strangers i.e. either really not acknowledge, or pretend they did not know, that which I had publicly declared, and they either did or easily might have known, to wit, that this judgment was inflicted upon them by my hand for their sins.

Poole: Deu 32:28

They either,

1. The enemies last mentioned, who are foolish people, and therefore make so false and foolish a judgment upon things. Or rather,

2. The Israelites themselves, of whom he speaks both in the foregoing Deu 32:26 , and in the whole foregoing chapter, and in the next verse Deu 32:29 , and afterwards.

Void of counsel that have not wisdom to direct themselves, nor discretion to desire and receive counsel from others, but rashly and madly go on in those courses which will certainly ruin them.

Poole: Deu 32:29

What their end will be; and that although God spare them long, yet at last judgment will certainly overtake them.

Poole: Deu 32:30

How should one chase a thousand? whence should this miraculous change come, that whereas God had promised that five Israelites should chase an hundred of their enemies, &c., Deu 26:8 , now, on the contrary,

one enemy

should chase a thousand Israelites?

Their Rock i.e. their God, as before, Deu 32:4,18 , who was their only refuge and defence; had sold them, to wit, for bond-slaves, had quitted his right and relation to them, and given them up into their enemies’ hands.

Shut them up as it were, in the net which their enemies had laid for them.

Poole: Deu 32:31

Who by their dear-bought experience have been forced to acknowledge that our God was far stronger than they and their false gods together. See Exo 14:25 Nu 23 1Sa 4:8 Jer 40:3 .

Poole: Deu 32:32

For or but ; for these words seem to contain an answer to that question, Deu 32:30 , How should , &c. To this he answers,

1. Negatively; It was not from impotency in God, for if he had not forsaken and delivered them up, they could not have been so easily chased.

2. Positively; But, saith he, the true reason was this, their vine , &c. Of the vine of Sodom : The people of Israel, which I planted and brought up as a choice vine, are now degenerated and become like the vine of Sodom; their principles and practices are all corrupt and abominable. Compare Isa 1:10 .

Their clusters are bitter their fruits or actions are most loathsome to me, malicious and mischievous to others, and at last will be pernicious to themselves.

Poole: Deu 32:33

The poison of dragons for although some write that the dragons of Greece have no poison in them, yet that the African and Arabian dragons, of which Moses here writes, have poison in them, is confessed by ancient heathen authors.

The cruel venom of asps whose poison kills certainly and speedily, as Aristotle and others write.

Poole: Deu 32:34

i.e. All their wickedness mentioned before. My longsuffering towards them may make them and others think that I have forgotten their sins, but I remember them punctually, they are sealed up as in a bag, Job 14:17 , and as men seal up their treasures that nothing be lost; and I shall bring them to their remembrance also.

Poole: Deu 32:35

It is my office to punish sin, and therefore as I know their sins, so I will assuredly punish them. Their feet shall slide ; they who now think they stand fast and unmovable, they shall fall into utter destruction.

In due time though not so soon as some may expect it, yet in that time when it shall be most proper and seasonable, when they have filled up the measure of their sins. This due time may be the same with that fulness of time , Gal 4:4 , when Christ came into the world, whom this people by wicked hands crucified and slew, Act 2:23 , for which wrath came upon them to the uttermost , 1Th 2:15,16 .

Is at hand Heb. is near . So the Scripture oft speaks of those things which are at many hundred years’ distance, to meet with objections arising in men’ s minds from the delays of them, and to signify, that though they may be afar off as to our measures of time and expectation of the things, yet in God’ s account they are near, they are as near as may be; as soon as ever the fit and the full time is come, they come instantly, they are nearer than sinners would have them; when the measure of their sins is once full, the judgment shall not be deferred.

Poole: Deu 32:36

For or, nevertheless , or, but yet , as the particle chi is sometimes used, as Job 5:7 Isa 9:1 49:25 . Having spoken of the dreadful calamity which would come upon his people, he now turns his discourse into a more comfortable strain, according to the usual method of the prophets, and here begins to show that after God had humbled and sorely chastised his people, yet at last he would have mercy upon them, and turn their captivity, as it here follows.

Shall judge his people i.e. shall plead their cause, shall protect and deliver them, as that phrase is oft used. See Psa 7:8 10:18 Isa 1:17 11:4 Jer 5:28 22:16 .

Repent himself for his servants i.e. repent of the evils he hath brought upon them, will change his course and carriage towards them.

None shut up, or left: none shut up, either in their strong cities or castles, or other hiding-places, or in the enemy’ s hands or prisons, whence there might be some hope or possibility of redemption; and none left , as the poor and contemptible people are neglected and usually left by the conquerors in the conquered land, as 2Ki 25:12 , but all seem to be cut off; and the people quite destroyed. So this phrase is used 1Ki 14:10 21:21 2Ki 9:8 14:26 .

Poole: Deu 32:37

He shall say: the Lord, before he deliver his people, will first convince them of their former folly in forsaking him and following idols; he will find an occasion from that miserable and hopeless condition into which their idols have brought them, to upbraid them with it.

Poole: Deu 32:38

i.e. To whom you offered sacrifices and oblations after the manner of the Gentiles. See Exo 34:13 Psa 106:28 1Co 10:20 .

Let them help you if they can do it. Compare Jud 10:14 Jer 2:28 .

Poole: Deu 32:39

See now learn now by your own sad experience what vain and impotent things idols are, and what a silly thing it was in you to put your trust in them, as they did Deu 32:37 .

I am he i.e. the only true, and omnipotent, and irresistible God, as it here follows.

Poole: Deu 32:40

I lift up my hand to heaven i.e. I solemnly swear that I will do what here follows, that as I will deliver my people, so I will fully avenge myself upon all mine enemies, whom I have used as rods to scourge my people.

I live for ever i.e. As sure as I live. Compare Jer 4:2 Heb 6:13 Rev 10:5,6 .

PBC: Deu 32:10

Philpot: THE EAGLE AND HER YOUNG

PBC: Deu 32:12

PB: Ps 78:17

PBtop: THE DEITY OF THE HOLY SPIRIT A Brief Study

Haydock: Deu 32:1

Men. Hebrew, "I said I will disperse or exterminate them." Samaritan, "my fury shall consume them." We may translate, "I had resolved to destroy them; (Ver. 27.) But," &c., (Calmet) or Protestants, "I said I would scatter them into corners, and would....were it not that I feared the wrath of the enemy," &c. ---

Where are they? in the mouth of God, shews an utter destruction, so that no vestiges of them remain. Their memory is perished. (Haydock) ---

God sometimes defers punishing the sinner for just reasons. (Worthington)

Haydock: Deu 32:1

Speak. Hebrew and Septuagint, "Heaven attend, and I will speak." (Haydock) ---

Never was there an exordium more pompous, or better adapted to the subject. Moses calls those who never die to witness what he asserts, as if to insinuate that these truths ought never to be forgotten. See Numbers iv. 6. Virgil (Æneid xii.) imitates this style, Esto nunc sol testis & hæc mihi terra precanti, (Calmet) which puts inthe moth of Æneas, to whom Latinus replies, Hæc eadem Ænea, terram, mare, sidera juro.

Haydock: Deu 32:2

Gather, as rain does from vapours; (Menochius) so let the sum of what I have taught you be collected into this short canticle, and penetrate your hearts. (Haydock) ---

Chaldean, "may my discourse be as delightful as the rain." Septuagint, "may my apophthegm (or sententious discourse, Calmet) be expected with earnestness, like rain," when the soil is thirsty. (Haydock) ---

Preachers are compared to clouds, and their speech to rain, Isaias lx. 8., and Ecclesiasticus xxxix. 4. ---

Drops. Some explain this and the former term in the original, of "a stormy and vehement shower," while others attach this idea only to the last part of the sentence. (Calmet) ---

The lawgiver wishes to engage the hearts of his audience by mildness, though he is forced also to thunder, in order to rouse their attention, ver. 15. (Haydock) ---

Sound doctrine produces much fruit in good dispositions, as rain causeth the seed to push forth which has been sown in an excellent soil. (Worthington)

Haydock: Deu 32:3

Invoke, or praise. (Vatable) ---

Magnificence; admire and fear this greatness. (Calmet) ---

The first duty of men is to praise God, the next to confess their sins, ver. 5. (Worthington)

Haydock: Deu 32:4

Right. You cannot complain of having been first abandoned by God. All his works and proceedings are entitled to praise. Hebrew, "This rock, ( hatsur ) his works are perfect." (Calmet) ---

Septuagint, "God, his works are true." (Haydock) ---

God is often styled a rock, to denote this strength, ver. 18., and Psalm lxii. 8.

Haydock: Deu 32:5

Filth, or idolatry. The fidelity of God is contrasted with the infidelity of his people, who deserve not to be called his children. The Septuagint, Chaldean, Syriac, and Arabic, seem to have read in a different manner from what the Hebrew does at present. (Calmet) ---

As it stands it is quite unintelligible: Corrupit, non filii ejus, macula eorum. Two letters have been carelessly inserted, and la has been placed after lu, contrary to the Samaritan text, which is perfectly clear: "They are corrupted, they are not his, but filii maculæ, children defiled." (Houbigant, prol. 75.) ---

Capellus (p. 288,) condemns the Septuagint as he follows a wrong punctuation, and translates, "they did not sin against him, reprehensible children;" whereas, it more properly signifies, "they sinned, not his, but children deserving reprehension, ( or children of blame, they did not belong or stick close to him) being a crooked and perverse generation." (Haydock) ---

Their wickedness cannot be attributed to God. He is no less powerful and holy, though they have given themselves up to the service of idols. (St. Augustine, q. 55.) (Calmet) ---

He had given them all necessary instructions and assistance; so that, finding them always prone to evil, the more favours he heaped upon them, he was on the point of exterminating all the guilty at once, ver. 26. (Haydock)

Haydock: Deu 32:6

Possessed thee, as his peculiar inheritance. (Menochius) ---

Hebrew, "has purchased thee, made thee, and established thee." (Calmet) ---

The Septuagint render this last word like the Vulgate as they seem to have read, ibnoc. (Calmet)

Haydock: Deu 32:8

Israel. He suffered the people of Chanaan to occupy as much land as would be requisite for the Israelites. Septuagint, "according to the number of the angels of God." Hence many of the ancients gathered that there were seventy angel guardians of provinces, and as many languages; while others did not pretend to determine the exact number. But the version which they have followed, is in opposition to all the rest. (Calmet) ---

They have also disputed, on this occasion, whether the elect will be equal in number to the good angels, as St. Gregory thinks; (hom. 34, in Luke xv.) or they will only fill up the places of those who have fallen. See Mag. Sent. ii. 9. Abenezra observes, that interpreters understand this text as alluding to the dispersion of nations, (Genesis xi.,) when God decreed that the land of the seven nations should belong to and be sufficient for the Israelites. (Amama) (Haydock) ---

The Hebrew may be rendered, "He fixed the limits of each people. At that time the children of Israel were few in number, (Ver. 9) when the Lord chose his people," &c. Long after the division of the earth, (which the Lord had ordered, Acts xvii. 26,) the Israelites were very few in number, as Jacob observes, Genesis xxxiv. 30. See chap. xxvi. 5., and Psalm civ. 9, 12. (Calmet) ---

But this explication does not satisfy Houbigant, (p. 76, Prol.) no more than that of Le Clerc. He is convinced that a word has been transposed, and another left out, as the Samaritan copy has Israel twice, and he would therefore translate, "He divided his people according to the number of the sons of Israel." In his eternal decrees, He allotted twelve portions of land in Chanaan to the descendants of Jacob, and these Josue was ordered to mark out for them. See Josue iv. 5. (Haydock)

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.

Haydock: Deu 32:10

He found. Septuagint and Chaldean, "he gave him what was sufficient, in the desert land." God made a choice of a nation destitute of every thing, that they might confess with gratitude that they had received all from him. (Calmet) ---

"Taught him" both by "instructions," and by various "chastisements." Septuagint, epaideusen. (Haydock) ---

The space of forty years was necessary (Calmet) to eradicate the propensity to evil, and the corrupt manners of the Hebrews, who were therefore conducted through a wilderness, where they might not be contaminated by the company of other nations, (Haydock) but might have leisure to meditate on the law of God. (Calmet) ---

Eye, with the utmost care. (Menochius) ---

He protected those whom he had chosen ou of pure mercy. (Worthington)

Haydock: Deu 32:11

Shoulders, as (Exodus xix. 4,) upon the wings of eagles. It is said that the eagle hovers over the nest, to encourage her young ones to fly, and when she sees them exhausted, she takes them upon her back. This similitude shews the extreme affection of God towards his people. Hebrew and Chaldean may also be, "as an eagle makes (Calmet; or stirs up) her nest, hatches her young, spreads her wings over them, and bears them upon her wings, so the Lord alone was his leader." (Haydock)

Haydock: Deu 32:12

With him, to stand up in their defence, though the Israelites adored but too many others in the desert.

Haydock: Deu 32:13

High land, in a place of safety, both against the enemy, and the inundations of water. The Nile renders Egypt like one continued sea for about 80 days, in the summer season. (Calmet) ---

God had already begun to put the Israelites in possession of the fertile countries east of the Jordan, where there were several high mountains. (Haydock) ---

But when this canticle should be recited, in after ages, they would also enjoy the other regions, which had been promised unto them, on the west. Moses speaks, like a prophet, of things to come, as if they were already past. (Menochius) ---

Stone. Bees make honey in such places, and olive trees flourish on the side of a hill. Vestiges still remain of the industry with which the Jews have formerly cultivated their territory, supporting the earth with walls (Calmet) when it was in danger of falling down, or of becoming barren, for want of moisture. (Haydock)

Haydock: Deu 32:14

Butter, or "cream," as the former article was probably not yet discovered, Genesis xviii. 8. (Calmet) ---

The proofs of this assertion, from the original, chemath, and from the Scripture, frequently representing butter as a liquid, seem not, however, very solid. See Judges v. 25., and Proverbs xxx. 33. The Septuagint have literally, "the butter of oxen," but the latter name includes all of the species. (Haydock) ---

Basan. The Septuagint have, "the young of bulls and of he-goats;" though they generally translate "fat sheep." See St. Jerome in Isaias liii. ---

Wheat. Hebrew, "fat of the kidneys of wheat." ---

Grape. See Genesis xlix. 11. Androcides wrote to Alexander, who loved wine too much, "when thou art about to drink wine, remember, O king, that thou art drinking the blood of the earth." (Pliny, [Natural History?] xiv. 15.)

Haydock: Deu 32:15

Beloved. Hebrew yeshurun, is supposed to be a diminutive of Israel, chap. xxxii. 5., and 26. (Calmet) ---

Protestants, "Jeshurun waxed fat, and kicked; thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God, which made him, and lightly esteemed the rock of his salvation." This sudden change of persons is not found in the Septuagint. "And Jacob eat, and was filled, and the beloved kicked; he grew fat, thick, and broad, and he abandoned God....and revolted from God his Saviour." (Haydock) ---

Temporal prosperity occasioned the revolt of the Jews against their benefactor. (Worthington)

Haydock: Deu 32:17

Devils. Hebrew, "to the destroyers, or to those of the fields." See Leviticus xvii. 7., and Baruch iv. 7, 35. (Calmet) ---

Knew not. Septuagint, "revered not." (Haydock) ---

Hebrew may be, "who knew them not," who had bestowed nothing upon them, chap. xxix. 26. ---

Come up. Hebrew, "of the neighbourhood;" gods whose origin they knew, (Calmet) as well as the people who had given them that title; (Haydock) gods of human invention. (Menochius) ---

Novelty allureth to the worship of idols and to heresy. (Worthington)

Haydock: Deu 32:18

Created. Septuagint, "gave thee food." Hebrew, "of the rock that begat thee, thou art unmindful, and hast forgotten God that formed thee, (Haydock) or praises thee," the source of thy felicity. (Calmet) ---

Calvin (Institutes i. 11. 9,) to insinuate that Catholics adore pictures, as the Israelites did the golden calf, pretends that they could not have forgotten that God delivered them out of Egypt. Thus he contradicts the Scriptures! (Worthington)

Haydock: Deu 32:19

Daughters. The women of Israel, who were not less addicted to idolatry than the men. (Haydock)

Haydock: Deu 32:20

From them. The Jews themselves acknowledged, in the siege of Jerusalem, that God had abandoned and given up to destruction his once beloved people. (Josephus, Jewish Wars vii. 8.) (Calmet) ---

Consider, or look on their utter ruin with indifference, or rather with complacency. (Haydock) ---

I will laugh at your destruction, Proverbs i. 16. (Calmet) ---

God loves without seeing any preceding merit in his creatures, but he never abandons them till they have first proved unfaithful. (Worthington)

Haydock: Deu 32:21

Vanities. Septuagint, "idols." (Haydock) ---

Nation. The Gentiles were of this description, when they were called to the true faith. This excited the indignation of the Jews, as they would neither enter heaven themselves, nor suffer others to obtain that happiness, Romans i. 19. (Theodoret, q. 41.) "An association bound together by law, constitutes a nation. A multitude which has no laws, or bad ones, is unworthy of the name." (Grotius) ---

The Jews looked upon all others with sovereign contempt. (Calmet) ---

Now, in their turn, they are despised. (Worthington)

Haydock: Deu 32:22

A fire. He alludes to the destruction of Sodom, (Calmet) which may be considered as a figure of that which will overtake the whole world at the last day, and excruciate both the souls and the bodies of the reprobate in the flames of hell. (Haydock) ---

Fire also denotes war, the horrors of which overwhelmed the Jews both at the first and the last sieges of Jerusalem. (Calmet)

Haydock: Deu 32:23

Arrows. Pestilence, famine, war, sickness, and death, are termed the arrows of God.

Haydock: Deu 32:24

Birds. This refers in a particular manner to those who are deprived of sepulture, and hung on a gibbet, chap. xxvii. 26. Josephus (Jewish Wars vi. 12,) informs us, that the multitude of Jews who were to be crucified, was so great, that sufficient wood could not be procured to make crosses for them, nor was there place for them to stand. Hebrew, "they shall be burnt with hunger, and devoured with burning heat;" (Haydock) or with the disease called the carbuncle. (Calmet) ---

But the Septuagint and Chaldean explain it of "birds." (Haydock) ---

Bite. Septuagint, "with a painful contraction of the nerves." Chaldean, "infested with evil spirits." ---

Beasts. Thus God forced the people of Samaria to obey his law, 4 Kings xvii. 25. ---

Fury, "venom." (Pagnin) (Menochius)

Haydock: Deu 32:27

Wrath. The enemies of the Israelites wished nothing more than their destruction. If therefore God had gratified this desire, by punishing his people as they deserved, the enemy would have presently insinuated that He had not been able to drive them out, or that (Haydock) he was fickle, &c. ---

Mighty. ( excelsa; ) "lifted up." This expression shews the pride and insolence of those who make use of it, as if they despised God and all his laws. Procopius mentions this wicked inscription, to be still seen at Rome, "I lift up my hands to (or against) God, who destroyed me, though innocent, in the 20th year of my age." Pos. Procius, (Calmet) who seems to have been a woman, quæ vixi, &c. (Haydock)

Haydock: Deu 32:28

Wisdom. Interpreters generally explain this and the eight following verses, of those nations whom God employed to scourge his people, though some understand it all of the Israelites. (Calmet) ---

The words may be applied to all who transgress the law of God, as this is a sure mark of folly and impiety, and the Lord earnestly wishes that all should be converted, ver. 29. True wisdom reflects on the past, present, and future, (Worthington) in order to make provision for the last great conflict. (Haydock)

Haydock: Deu 32:30

Thousand. In the battles which the Israelites had fought, the hand of God had appeared so visibly in their defence, giving them the victory over nations much more numerous, (Calmet) that all must confess their defeat must be in punishment of some former transgression, and that it is not the mighty hand of the enemy, but God himself, who chastises his people, as he had foretold, chap. xxviii. 7, 25, 49. (Haydock) ---

Of this the neighbouring nations were convinced, as Achior declared to the Holofernes, Judith v. 17. When the Hebrews neglected the law of God they were oppressed, and their conversion was presently rewarded with liberty, (Calmet) and a profusion of blessings.

Haydock: Deu 32:31

Judges. The Egyptians, Amalecites, &c., had witnessed the miracles which God had now wrought for 40 years' time, in favour of his people. (Haydock) ---

They knew also how the Israelites had been punished for their sins. (Menochius) ---

Though they followed a false religion themselves, they could discern the beauty of the true one. (Worthington) ---

Video meliora proboque---Deteriora sequor. (Ovid)

Haydock: Deu 32:32

Bitter. The enemies of Israel, were of an accursed progeny. (Haydock) ---

They imitated the vices of those wicked cities. Moses cautioned his people to beware of the root of bitterness, chap. xxix. 18. (Calmet) ---

If they should neglect the admonition, and become like the Chanaanites, they knew what they had to expect. (Haydock) ---

Their works being hateful to the Lord, (Menochius) he would surely punish them. The fruits which grow near the lake of Sodom, though sometimes fair to the eye, (Haydock) are full of dust, "black and empty, they fall to ashes," in cinerem vanescunt. (Tacitus v.; Josephus, Jewish Wars v. 5.) Growing on a bituminous soil, they could not but have a disagreeable taste. (Calmet) ---

The authors of the Universal History call in question what the ancients have reported concerning the fruits of Sodom. (Haydock)

Haydock: Deu 32:34

Treasures. Whether we refer to the preceding remarks to the faithless Israelites, whose corruption was less pardonable, as they had received so many favours from above, or to their proud and cruel enemies, who exceeded the bounds of moderation in their wars, God keeps an exact account of all, and will shortly punish both according to their deserts. (Haydock)

Haydock: Deu 32:35

Time. Men are eager to punish their enemies, for fear lest they should escape. But God defers his chastisements frequently in this world, designing to make his enemies feel the weight of his indignation for all eternity. How consoling it is for the just, to think they have God for an avenger! "If thou, says Tertullian, remit the injury, which thou hast received, into his hands, he is the avenger....How much ought patience to endure, in order to make God a debtor." Adeo satisidoneus patientiæ sequester Deus. ---

That. Septuagint, "when" (Calmet) they shall fall and come to ruin. (Menochius)

Haydock: Deu 32:36

People who have been guilty, that he may spare them, when they repent. (Menochius) ---

"He will give judgment in favour of his people," &c. (Houbigant) ---

Servants. He will not involve the innocent in the ruin of the rebellious. (Menochius) ---

But, at the same time, he will have them to be convinced that their salvation came not from themselves. He will assist them when all human aid has proved abortive, (Haydock) and when they are reduced to the utmost distress. See Isaias xxxv. 3., and 3 Kings xxi. 21. Those who may have thought themselves secure in their sins, will not escape punishment. (Worthington)

Haydock: Deu 32:38

Wine. Hence the Jews abhor the wine of Christians, whom they consider as the greatest enemies of God. The pagans were accustomed to make libations to their idols, even in their ordinary repasts. (Calmet) ---

The fat was always sacred to God, Leviticus iii. 17. (Menochius)

Haydock: Deu 32:40

For ever. God can swear by no one greater than himself, Hebrews vi. 13.

Gill: Deu 32:1

Give ear, O ye heavens, and I will speak; and hear, O earth,

the words of my mouth. This song is prefaced and introduced in a very grand and pompous manner, calling on the heavens and earth to give attention; by which they themselves may be meant, by a "prosopopaeia", a figure frequently used in Scripture, when things of great moment and importance are spoken of; and these are called upon to hearken, either to rebuke the stupidity and inattention of men, or to show that these would shed or withhold their influences, their good things, according to the obedience or disobedience of Israel; or because these are durable and lasting, and so would ever be witnesses for God and against his people: Gaon, as Aben Ezra observes, by the heavens understands the angels, and by the earth the men of the earth, the inhabitants of both worlds, which is not amiss: and by these words of Moses are meant the words of the song, referred to in Deu 31:29; here called his words, not because they were of him, but because they were put into his mouth, and about to be expressed by him, not in his own name, but in the name of the Lord; and not as the words of the law, which came by him, but as the words and doctrines of the Gospel concerning Christ, of whom Moses here writes; whose character he gives, and whose person and office he vindicates against the Jews, whom he accuses and brings a charge of ingratitude against for rejecting him, to which our Lord seems to refer, Joh 5:45; the prophecies of their rejection, the calling of the Gentiles, the destruction of the Jews by the Romans, and the miseries they should undergo, and yet should not be wholly extirpated out of the world, but continue a people, who in the latter days would be converted, return to their own land, and their enemies be destroyed; which are some of the principal things in this song, and which make it worthy of attention and observation.

Gill: Deu 32:2

My doctrine shall drop as the rain, my speech shall distil as the dew,.... Which some, as Aben Ezra, take to be a prayer or wish, that the doctrine spoken by him might fall upon men like rain and dew on the earth, penetrate into their hearts, and influence them, and produce good effects there; but the words rather seem to be a prophecy of what would be: and by his "doctrine" and "speech", which signify the same thing, is meant, not his law, which was fiery, this cooling, like rain and dew; that was like a storm, this as a gentle rain; that was terrible, this desirable; that was distressing, this refreshing, this no other than the Gospel, the speech of God, the doctrine of Christ, the doctrine of grace, and mercy through him, and of life and salvation by him: it has its name from a word, which signifies to "receive" ^f; for it was received from God by Moses, and by the prophets after him, by Christ himself, as Mediator, and by the apostles from him, and is worthy of the acceptation of all: this is comparable to "rain", because, like that, it comes from heaven, is the gift of God, tarries not for man, but comes without any desert of man, and often without his desire; falls by divine direction in places and on persons, as the Lord's will and pleasure is, and that in great plenty, with a fulness of spiritual blessings, and precious promises; and for its effects, it cools the conscience, filled with fiery wrath and indignation, moistens and softens the hard heart, like the dry and parched earth, refreshes and revives the drooping spirit, and makes barren souls fruitful in grace and good works: and it is like "dew", which also is from heaven, and of God, fell in the night of the world; and as that falls in a temperate air, so this, when the stormy dispensation of the law was over; and though but a small thing in the eyes of the world, is of great influence, the power of God unto salvation, very grateful and delightful, and of great moment and importance; hereby the love and favour of God is diffused, the blessings of grace dispensed, the heavenly manna communicated, and the Spirit and his graces received: and this, like rain and dew, "drops" and "distils" silently, not in a noisy manner as the law; insensibly, falling on persons at an unawares, in great abundance, like the drops of rain and dew; and effectually, working in all that believe: dew was a symbol of doctrine with the Egyptians ^g: this is further illustrated:

as the small rain upon the tender herb, and as the showers upon the grass: the first of those words for "rain", according to Jarchi, has the signification of a stormy wind, but that seems to contradict the gentle dropping and distilling of it; rather it signifies "hairs" ^h, and denotes, as our version, the smallness of the rain, being as small, thin, and light as hairs; and the latter word ⁱ has the signification of millions and thousands, there being such vast, numbers as those in a shower of rain: the "tender herb" and "grass" may denote the multitude of persons to whom the Gospel would come, and be made useful; and may describe sensible sinners, tender consciences, such as are weak in themselves, with whom it is the day of small things, are newborn babes, little children; who are just springing up in grace, as among the grass, and as willows by the water courses: now all this is said by Moses, to recommend his doctrine, as well as what follows.

Gill: Deu 32:3

Because I will publish the name of the Lord,.... Not call on his name, as some, nor call to the heaven and earth in his name, as others, but proclaim his name, even the same that was proclaimed before Moses, Exo 34:6; and this is to be understood, not of Jehovah the Father, nor of Jehovah the Spirit, but of Jehovah the Son, the rock whose work is perfect, and the rock of salvation, Deu 32:4; and not of any particular name of his, unless any of those mentioned can be thought to be intended; rather his perfections and attributes, or his Gospel, called his name, Act 9:15; though his name may signify no other than himself, who is the sum and substance of the Gospel, and who, in his person, office, grace, and salvation, is to be published and proclaimed, openly and publicly, constantly and faithfully, and his name only; for there is no other under heaven whereby man can be saved:

ascribe ye greatness unto our God; to Christ, the rock of salvation, who is truly God, our God, God in our nature, God manifest in the flesh, and who is the great God, and our Saviour, and therefore greatness is to be ascribed to him: he is great in his person and perfections; his works are great, those of creation and providence, and particularly of redemption and salvation; he is great in his offices, a great Saviour, a great High priest, a great Prophet, a great King, and the great Shepherd of the sheep: those that are called upon to give greatness to him, which is his due, are the heavens and the earth, Deu 32:1; and both have, literally and figuratively considered, bore a testimony to his greatness; the heavens, at his birth a wonderful star appeared, directing the wise men to him; at his death the sun was darkened; at his ascension the heavens were opened and received him, and still retain him; even God in heaven, by a voice from thence, bore witness of him as his beloved Son, in whom he was well pleased; also by raising him from the dead, declaring him to be the Son of God with power, and by exalting him at his right hand as a Saviour, and by the effusion of the Spirit on his apostles, to preach and spread his Gospel; the angels in heaven ascribed greatness to him, by their worship of him when he came into the world, by the declaration they made of him at his incarnation, and by the testimony they bore to his resurrection, and by their subjection to him in all things: the church below, sometimes called heaven, in the book of the Revelation, ascribe all honour, glory, and greatness to him: the earth, the whole terraqueous globe, in it have been displayed the greatness of Christ, the power and glory of his divinity; in the sea by becoming a calm at his word of command, in the rocks by being rent at his death, and will be in both by delivering up the dead in them, at the last day: the inhabitants of the earth, especially the redeemed from among men, ascribe greatness to him, by attributing daily to him all the perfections of the Godhead, and the glory of their salvation: Aben Ezra says, Moses refers to the heavens and the earth, or respects them, and compares with this Psa 19:1.

Gill: Deu 32:4

He is the rock,.... That is, Jehovah is the rock, whose name Moses proposed to publish; and our God, to whom the heavens and the earth are called upon to ascribe greatness, even Christ the rock of salvation: here begins the song; the first word in it is very emphatic; it has a letter in it larger than usual, to denote the greatness of this Person, and to make it observable; he is "this" or "that rock" ^k, by way of eminence, that rock and stone of Israel, Jacob prophesied of, which was typified by the rock Moses had smitten in the wilderness, and which, no doubt, he knew, as the Apostle Paul did, that it was a type of Christ, and had taught the Israelites so to understand it; and therefore this epithet of a divine Person would not seem strange to them, and yet is that rock the unbelieving Jews would and did stumble at, and the rock of salvation they lightly esteemed and rejected; the rock of refuge for sensible sinners to flee unto for shelter and safety from the wrath and justice of God, and from every enemy; the rock the church of God and every believer are built upon, and in which they dwell; and who is the rock of ages that will endure forever, as the Saviour of his people, and the foundation of their faith and hope:

his work is perfect; not so much the work of creation or of providence, which are both the works of Christ, but that of redemption and salvation, in which there is not only a display of all the divine perfections, but is complete in all its parts; the law is perfectly fulfilled, justice is fully satisfied, a perfect righteousness is wrought out, a complete pardon is procured, perfect peace is made, full atonement of sins obtained, and the whole work is finished; and is so perfect that nothing is wanting in it, or can be added to it, nor can it be unravelled or undone again: likewise the work of building the church on this rock is carrying on, and will be perfected when all the elect of God, all given to Christ and redeemed by his blood, shall be called by grace and gathered in; when the last of the chosen ones, and redeemed of the Lamb, is brought in and laid in the building; when Christ shall deliver up the kingdom to the Father complete, and God shall be all in all, and his church and people will be in a perfect state to all eternity:

for all his ways are judgment; his ways, which he himself has taken and walked in; his ways of providence are according to the best judgment and highest wisdom, and according to the strictest justice and equity; his ways of grace towards the salvation of his people, and the building up his church on himself, the rock; all the methods he took in eternity and time were all formed according to the counsel of God, and planned with the greatest wisdom, founded in his righteous nature, and according to covenant compact with his Father, and entered into in the most honourable manner; and in which he brought about the salvation of his people, in perfect consistence with the justice and holiness of God, and to the honour of them and his holy law: and he has executed all his offices of prophet, priest, and King, in the most just and righteous manner: the ways which he has prescribed his people to walk in, and in which he leads them, are ways of truth, righteousness, and holiness; such are all his ordinances and commandments:

a God of truth; so Christ is called; see Gill on Isa 65:16; or the true God, which also is his name, 1Jo 5:20; and is so called in opposition to fictitious deities, and such who are only so by name or office, but not by nature; whereas he is truly and properly God, as appears from his names and nature, from his perfections, works, and worship, ascribed to him: or "God the truth" ^l, for he is "the truth", Joh 14:6; the truth of all types, promises, and prophecies, which all have their accomplishment in him; the sum and substance of all truths and doctrines, from whom they all come, and in whom they all centre: or "the God of faith" or "faithfulness" ^m; the object of faith, and the author and finisher of it; and who is faithful, as the God-man and Mediator, to him that appointed him, being intrusted with all the elect of God, with all promises and blessings of grace for them, with the fulness of grace to communicate unto them, with the glory of God in their salvation, and with their future and final happiness; and is faithful in the discharge of his offices of prophet, priest, and King:

and without iniquity; in his nature, in his heart, in his lips, and in his life; nor was ever any committed by him:

just and right is he; just, both as a divine Person, and as man and Mediator; a lover and doer of righteousness, a worker out of righteousness for his people, and the justifier of them by it; just and righteous, as the, servant of God, as King of saints, and Judge of the whole world; "right" or "upright", which is the character of a divine Person, agrees with Christ, and may denote his sincerity, uprightness, and faithfulness.

Gill: Deu 32:5

They have corrupted themselves,.... This and what follows may seem to be the characters of the enemies of Christ, who lightly esteemed and rejected him, set in a contrast with him; who were not only corrupt by nature, as all men are, but were men of corrupt minds in their tenets and principles; who corrupted the word of God by their traditions, in the times of Christ; and were men of corrupt practices themselves, and corrupters of others:

their spot is not the spot of his children; of the children of the divine Person before described; Christ the rock has "children" given him by his Father, in whose adoption he has a concern, and by whose Spirit they are regenerated: these have their "spots"; by which are meant sins, and by those men are stained and polluted; so called in allusion to the spots of animals, as leopards; or to spots in faces and garments, through dirt and the like: by nature they are as others, and while in an unregenerate estate, and indeed after conversion; though they are washed from their sins by the blood of Christ, and are justified by his righteousness, and so without spot, yet in themselves they are not without spots or sins, as their confessions and complaints, and all experience testify: but the spots or sins of wicked men are not like theirs; the children of Christ sin through infirmity of the flesh, and the force of temptation, but wicked men through the malignity of their hearts, willingly and purposely; what good men do of this kind they hate, but what Christless and graceless sinners do they love; saints do not continue in sin, but ungodly men do, and proceed to more ungodliness, and wax worse and worse; gracious souls when they sin, are sorry for it, repent of it, are melted for it, and take shame to themselves on account of it; but unconverted men repent not of their wickedness, are hardened in it, and glory of it; see the character of the Jews in Christ's time, to which this song refers, Joh 8:44; though these clauses may be rendered to another sense, more agreeably to the context, and to the Hebrew accents, as they are by some; "is there any corruption in him? no" ⁿ, that is, is there any corruption in the illustrious Person before described, as without iniquity, just, and right? no, none at all in his nature, divine or human; not in his divine nature, being the incorruptible God; nor in his human nature, which is entirely free from that corruption by sin, common to all that des, tend from Adam by natural generation, he being conceived under the power of the Holy Ghost; nor any in his life and conversation, being perfectly agreeable to the pure and holy law of God; nor any in his doctrines, however they may be charged by ignorant and malicious men, a proof of which follows: or "his children are their spot" ^o; so the clause may be rendered; the spots of the Jewish nation, the most wicked and vilest among them, became his children; not only the lowest and meanest of them, as to civil and worldly things, but the more ignorant and the more wicked, even publicans and harlots; these, and not the righteous, he came to call and save, and did receive; these were regenerated by his grace, and they believed in him; and to them gave he power to become his children: but then did they remain the wicked persons they had been? no, they were made new creatures, they were internally sanctified, and lived holy lives and conversations; a clear proof this, that there was no corruption in Christ, nor in his doctrine, and that he neither by his tenets nor example encouraged sin, but all the reverse; Wisdom is justified of her children, Mat 11:19; but then the rest, and the far greater part of the Jewish nation, in his time, have their character truly drawn, as follows:

they are a perverse and crooked generation; men of perverse and crooked natures, tempers, dispositions, ways, and works; who walked contrary to the will and law of God, and were indeed contrary to all men, 1Th 2:15; this is the very character that is given of them, Mat 17:17.

Gill: Deu 32:6

Do you thus requite the Lord, O foolish people and unwise,.... This is also a proper character of the Jews in the times of Christ, who are often by him called "fools", Mat 23:17; being very ignorant of the Scriptures, and of the prophecies in them respecting him, setting up their own traditions on a level with the word of God, or above it; they were ignorant of the law of God, and the meaning of it; of the righteousness of God, of the righteousness of his nature, and of what the law required, as well as of the righteousness of Christ, and of him as a spiritual Redeemer, and of salvation by him; and a most egregious instance of their folly, and of want of wisdom, was their ingratitude to him, in disesteeming and rejecting him; which is what is here referred to and meant by ill-requiting him, though not expressed till Deu 32:15; and a most sad requital of him it was indeed, that he should come to them, his own, in so kind and gracious a manner, and yet be rejected by them; that he should become man, and yet for that reason be charged with blasphemy, for making himself God; horrid ingratitude, to infer the one from the other! and because he appeared as a servant, disowned him as the Son of God; and because he came in the likeness of sinful flesh to take away sin, they traduced him as a sinner:

is not he thy Father, that hath bought thee? hath he not made thee,

and established thee? Moses, in order to aggravate this their ingratitude, rehearses the various instances of divine goodness to them, from the beginning of them as nation; it was the Lord that was the founder of them as a nation, whose Son, when sent unto them, was rejected by them; it was he that bought them, or redeemed them from Egyptian bondage, that made or formed them into a body politic, or civil commonwealth, that established and settled them in the land of Canaan: this is expressed in general terms; particular instances of the goodness of God to them are after enumerated: or if this is to be understood of Christ himself, who was rejected by them, it is true of some among them, in a spiritual and evangelic sense, and so, by a figure, the whole is put for a part, as sometimes the part is for the whole: Christ, the everlasting Father of the world to come, had many children in the Jewish nation, for whose sake he became incarnate, and whom he came to seek and to save; and whom he "bought" with his precious blood, and whom, by his Spirit and grace, he "made" new creatures, the children of God, kings and priests unto God; and "established" them in the faith of him, and upon him, the sure foundation; or whom he fashioned, beautified, and adorned with his righteousness, and with the graces of his Spirit.

Gill: Deu 32:7

Remember the days of old, consider the years of many generations,.... That went before the times of Christ, and the Jews' rejection of him, and observe the instances of divine goodness to them; as in the time of the Maccabees, whom God raised up as deliverers of them, when oppressed by the Syrians and others; and in the time of the Babylonish captivity, how they were delivered out of it; in the times of David and Solomon, when they enjoyed great prosperity; and in the times of the judges, by whom they were often saved out of the hands of their enemies; and in the times of Moses and Joshua, how they were led, by the one out of Egypt and through the wilderness, and by the other into the land of Canaan; and thus might they be led on higher, to the provision and reservation of the good land for them in the times of Noah and his sons, which they are referred to in Deu 32:8, and in all these times, days, years, and generations, they might consider what notices were given of the Messiah, the rock of salvation, rejected by them; not only by the prophets since the captivity of Babylon and in it; but before it by Isaiah and others, and before them by David, and Solomon his son, by Moses and by all the prophets, from the beginning of the world; all which would serve to aggravate their sin in refusing him: Jarchi's note on the passage is,""remember"--"consider"--to know what is to come; for it is in his hand (or power) to do you good, and cause you to inherit the days of the Messiah, and the world to come:"

ask thy father, and he will show thee; either their immediate parents, father for fathers, or such as were their seniors, or rather Abraham, their father, is meant; whom they might inquire of, not by personal application to him, but by consulting the writings of Moses, and observe what is there related of him; how he was called out of Chaldea to go into the land of Canaan, his seed was after to inherit; and how he had an express grant of that land to his posterity, and where they might be shown and see the prophecy delivered to him of their being in Egypt, and coming out from thence; and what he knew of the Messiah, whose day he saw, and rejoiced at, now rejected by them his offspring:

thy elders, and they will tell thee; not their present elders who rejected the Messiah, but those in ages past; the elders of Israel, who saw the glory of the God of Israel, and were present at the covenant made at Horeb, Exo 24:9; or rather the sons of Noah, by whom the earth was divided, to which Deu 32:8 refers; or the ancient writers, the writers of the Scriptures: Jarchi, by "father", understands the prophets, and by "elders", the wise men: the Targum of Jonathan is,"read in the books of the law and they will teach you, and in the books of the prophets and they will tell you.''

Gill: Deu 32:8

When the Most High divided to the nations their inheritance,.... In the times of Noah and his sons, in the days of Peleg, who had his name (that is "Division") from thence, Gen 10:25; "the Most High" is a well known and proper, epithet of God; the dividing of the earth to the several nations of it, and giving to everyone their part and portion to possess and inherit, was the work of God; for though it was done by the sons of Noah, yet by the order, appointment, and direction of the Most High, who rules in heaven and in earth, Gen 10:32; men might not and did not take what they pleased, or seize on as much as they could, but each had their parcel allotted and portioned out to them, by the Lord himself; so the Targum of Jonathan."when by lot the Most High divided the world to the people that sprung from the sons of Noah:"

when he separated the sons of Adam; one from another; distinguished by the persons from whom they descended, by the tribes and nations to which they belonged, and by the countries they inhabited; for though they descended from Noah and his sons, they were the sons of Adam, the first man: or rather "the children of men", as the wicked of that generation were called, in distinction from the sons of God, or his people and worshippers; and may have respect to the separation of them at Babel, where their languages were confounded, and they were scattered about, and some went into one part of the world, and some into another, according to the appointment and direction of divine Providence; so the builders of Babel are called, and this was what befell them, Gen 11:5; which sense the above Targum confirms,"when he separated the writings, the languages of the children of men in the generation of the division:''

he set the bounds of the people; or nations, the seven nations of the land of Canaan; he pitched upon and fixed the land they should inherit, and settled the bounds of it, how far it should reach, east, west, north and south:

according to the number of the children of Israel: the sense is, that such a country was measured out and bounded, as would be sufficient to hold the twelve tribes of Israel, when numerous, and their time was come to inhabit it; and which, in the mean while was put into the hands of Canaan and his eleven sons to possess; not as their proper inheritance, but as tenants at will, until the proper heirs existed, and were at an age, and of a sufficient number to inherit; in which may be observed the wise disposition of divine Providence, to put it into the hands of a people cursed of God, so that to take it from them at any time could not have the appearance of any injustice in it; and their enjoying it so long as they did was a mercy to them, for so long they had a reprieve: now here was an early instance of the goodness of God to Israel, that he should make such an early provision of the land flowing with milk and honey for them, even before they were in being, yea, before their ancestors, Abraham, Isaac, and Jacob, existed; as early as the days of Noah; and yet, ungrateful as they were despised and set at nought his Son, the rock of salvation, when sent unto them: thus the heavenly inheritance, typified by the land of Canaan, was not only promised, but prepared, provided, secured, and reserved for the spiritual Israel of God, before the foundation of the world, from all eternity, and which is appointed according to their number; there is room enough in it for them all, though they are many; in it are many mansions for the many sons to be brought to glory.

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.

Gill: Deu 32:10

He found him in a desert land, and in the waste howling wilderness,.... In Deu 32:10 instances are given of the goodness of God to the people of Israel, when in the wilderness; by which is meant, either "the wilderness of the land of Egypt", as it is called, Eze 20:36; where they were in a most miserable and forlorn condition, in which the Lord found them, and out of which he brought them; or rather the desert of Arabia, a waste place, where no provisions could be had; a howling wilderness, through the blowing of the winds, the cries of wild creatures, as dragons, owls, ostriches, and the like, as the Targum of Jonathan, Jarchi, and Aben Ezra, and the howling of passengers lost, or for want of provisions; here the Lord found them, and they were as acceptable to him as grapes to a traveller in a wilderness; see Gill on Hos 9:10, this is an emblem of the world, in which the spiritual Israel are, when called by grace out of it; or of an unregenerate state, in which they are found, and out of which they are brought: the phrase sometimes signifies sufficing, or finding with everything sufficient; see Num 11:22; so Onkelos renders it here; which is true of the Lord's dealing with this people; he supplied them with manna, the corn of heaven, angels' food, and with water out of the rock, and flesh to eat in fulness, yea, with raiment as well as food; with everything convenient for them: so the Lord does for his spiritual Israel, feeding them with his word and ordinances, clothing them with the righteousness of his Son, giving them fresh supplies of grace, and withholding no good thing from them; so that they have enough, having all things richly to enjoy:

he led him about; when he brought the people of Israel out of Egypt, he did not lead them the nearest way to the land of Canaan, through the the land of the Philistines, but he led them about the way of the wilderness of the Red sea; and when they were come to the borders of the land, because of their murmurings, and disobedience, they were ordered back into the wilderness again; nor were they suffered to go through the land of Edom when on the confines of it, which would have been a shorter way; but they were obliged to go round that land, which was very discouraging to them, see Exo 13:17; and thus the Lord, though he could if he would, bring his people at once to heaven; he could sanctify them at once, as well as justify them; he could take them the moment he regenerates them into his kingdom, as the thief on the cross; yet this is not his usual way: though he calls them out from among the men of the world, he continues them in it, having something for them to do or suffer for his name's sake; he indeed leads them soon into the right and plain way of salvation, and not in a roundabout way of duties; yet he leads them in many roundabout ways in Providence, which are all right, though sometimes rough; they seem at times to be near to heaven, and then they are turned into the world again; nay, the Apostle Paul was in heaven, and yet sent into the wilderness of the Gentiles again, for the good of souls and the interest of a Redeemer; however, they all at last come safe to heaven and happiness: the words may be rendered, "he surrounded" or "compassed him about" ^p, and the rather, since leading them about seems to be by way of resentment or punishment, whereas Moses is enumerating instances of goodness and kindness, as this was one; he covered them with the clouds of glory, so the Targums of Jonathan and Jerusalem, Jarchi and Aben Ezra: he protected them with his power and providence, and preserved them from serpents and scorpions, and the wild beasts of the wilderness, as well as from all their enemies: and the Lord surrounds his spiritual Israel with angels, who encamp about them; with himself, who is a wall of fire round about them; with his power, in which they are kept as in a garrison; and with his love, which encompasses them as a shield:

he instructed him; he taught him the law, as the Targum of Jonathan; so Jarchi and Aben Ezra; or the decalogue, as the Jerusalem Targum; he instructed him in the knowledge of the true God and his worship; in the knowledge of the Messiah, and of his righteousness, and salvation by him; for he instructed him by his good Spirit, Neh 9:20; so the Lord instructs his spiritual Israel, by his Spirit, his ministers, his word and ordinances, in the knowledge of themselves, and of himself in Christ, and of Christ and the way of life by him; and this being joined with the Lord's leading about his people, may suggest that he instructs them by adverse dispensations of Providence: the word ^q signifies causing to understand; and God only can teach and instruct in such sense as to give men an understanding of the things they are taught and instructed in:

he kept him as the apple of his eye; in the most careful and tender manner: the apple of the eye is an aperture in it, which lets in rays of light into the "retina" or chamber where the images of things are formed; this is wonderfully guarded in nature, for, besides the orbit of the eye, which is strong and bony, and the eyelids, which in sleep are closed, to prevent anything falling into the eye to disturb it; and the eyebrows, which are fringed with hair to break off the rays of light, which sometimes would be too strong for it; besides all these, there are no less than six tunics or coats to keep and preserve it: and in like manner did the Lord keep and guard Israel, while passing through the wilderness, from fiery serpents, scorpions, and the nations, that none might hurt, as Jarchi; and especially thus he keeps his spiritual Israel, who are parts of himself, one with him, near and dear to him; and about whom he sets guard upon guard, employs all his perfections to secure them, and constantly watches over them night and day, and keeps them from all evil and every enemy, and preserves them safe to his kingdom and glory.

Gill: Deu 32:11

As an eagle stirreth up her nest,.... Her young ones in it, to get them out of it: Jarchi says the eagle is merciful to its young, and does not go into its nest suddenly, but first makes a noise, and disturbs them with her wings, striking them against a tree or its branches, that so they being awakened may be fitter to receive her: with respect to literal Israel, Egypt was their nest, where they were who were then in their infant state, lay like young birds in a nest; and though it was a filthy one and where they were confined, yet they seemed sometimes as if they did not care to come out of it; until the Lord made use of means to get them out, by the ministry of Moses and Aaron, by suffering their taskmasters to make their bondage heavier, and by judgments inflicted on the Egyptians, which made them urgent upon them to depart: with respect to spiritual Israel, their nest is a state of unregeneracy, in which they are at ease, and do not care to be awakened and stirred out of it; but the Lord, in love to them, awakens them, stirs them up, and gets them out, by sending his ministers to arouse them, by letting in the law into their consciences, which works a sense of wrath, by convincing them by his Spirit of their sin and danger, opening their eyes to see their wretched and miserable estate and condition, and by exerting his almighty power, plucking them as brands out of the burning:

fluttereth over her young; by that means to get them out of the nest, and teach them to fly, as well as to preserve them from the attempts of any to take them away; for though some writers represent the eagle as hardhearted to its young, casting them out of the nest, when they are taken care of by the offifrage; yet this is to be understood of it when tired with nursing, and when its young are capable of taking care of themselves; or of some sort of eagles; for Aelianus ^r testifies, that of all animals the eagle is most affectionate to its young, and most studiously careful of them; when it sees anyone coming to them, it will not suffer them to go away unpunished, but will beat them with its wings and tear them with its nails: Jarchi thinks this phrase is expressive of the manner of its incubation on its young; it does not, he says, lie heavy upon them, but lifts up herself, and touches them as if she did not touch them; but it rather signifies the motion she makes with her wings to get her young, when fledged, out of the nest, and to teach them to make use of their wings, as she does; and we are told that young eagles, when their wings are weak, will fly about their dams and learn of them to fly ^s; and hence it is that young eagles while they are eating flutter their wings, that motion being so natural to them, and seeing their dams do so likewise ^t: this passage seems to contradict a notion that has obtained with some, that an eagle only breeds one at a time; the philosopher says ^u, the eagle lays three eggs and casts out two of them; according to the verse of Musaeus, it lays three, casts out two, and brings up one; and so, he says, it commonly is the case: but sometimes three young ones are seen together; and the black eagles are more kind to their young, and careful in the nourishment of them; and the same says Pliny ^w; yea we are told, that sometimes seven are seen in a nest ^x:

spreadeth abroad her wings taketh them, beareth them on her wings; that is, spreads forth her wings when she flutters over her young to instruct them; or she does this in order to take up her young and carry them on them: it is said that eagles fly round their nest, and vary the flights for the instruction of their young; and afterwards taking them on their backs, they soar with them aloft, in order to try their strength, shaking them off into the air: and if they perceive them too weak to sustain themselves, they with surprising dexterity fly under them again, and receive them on their wings to prevent their fall ^y; See Gill on Exo 19:4; thus the Lord, comparable to this creature for his affection to the people of Israel, his care of them, and his strength to bear and carry them, did bear them as on eagles' wings, and carried and saved them all the days of old; even Christ, the Angel of Jehovah's presence, the rock of salvation they rejected, see Exo 19:4; and all this in a spiritual and evangelic sense may be expressive of the gracious dealings of God with his spiritual Israel; teaching and enabling them to mount up with wings as eagles, to soar aloft in the exercise of faith, hope, and love, entering thereby within the vail into the holiest of all, and living in the constant and comfortable expectation of heaven and happiness; and of the Lord's taking his people up from the low estate in which they are, and raising them up to near communion with himself, bearing them on his heart, in his hands, and on his arm, supporting them under all their afflictions, and carrying them, through all their troubles and difficulties, safe to eternal glory and happiness.

Gill: Deu 32:12

So the Lord alone did lead him,.... Out of Egypt, through the wilderness, to the land of Canaan, going before them in a pillar of fire and cloud; though this is not to be understood to the exclusion of the ministry of Moses and Aaron, by whom he led them, Psa 77:20; it may be interpreted of the people being alone in the wilderness when led:

and there was no strange god with him; with Israel; so Aben Ezra, no idolatry among them then; to which sense are the Targums of Jerusalem and Jonathan; but it may rather signify that the Lord alone was the leader of his people, and he had no assistant in that work, and therefore all the glory should be given to him: he is the leader of his people, in a spiritual sense, out of a state of unregeneracy, which is a state of darkness and bondage; out of the ways of sin, and from the pastures of their own righteousness, into an open state of grace, which is a state of light and liberty; in Christ the way, and in the paths of faith, truth, holiness, and righteousness, unto the heavenly glory, typified by the land of Canaan, the blessings of which are next described: the Jews say ^z, this will be in the days of the King Messiah; when there will be no abominable thing in Israel, the Lord alone shall lead him.

Gill: Deu 32:13

He made him to ride on the high places of the earth,.... Or land, the land of Canaan; by which are meant the towers, castles, and fortified places in it, some of which might be built on hills and mountains; and being made to ride on them may denote the delivery of them into their hands, their conquests and possession of them, and triumph in them; see Isa 58:14; so the Targum of Jonathan paraphrases, it,"made him to dwell in the towers of the land of Israel,''those high walled and strongly fenced cities which they dreaded; this may be an emblem of the conquest believers have of their spiritual enemies, sin. Satan, and the world, in and through Christ; of their safety and triumph in him; of their high and elevated frames of soul, when they have got above the world and the things of it; this will be the case of spiritual Israel in every sense in the latter day, when the mountain of the Lord's house shall be established on the top of the mountains:

that he might eat the increase of the fields: the produce of them, particularly corn for bread, and which the Israelites ate of as soon as they came into the land of Canaan, Jos 5:11; an emblem of the Gospel, and the truths of it, which are salutary, nourishing, strengthening, reviving, and cheering, and of Christ the bread of life, which believers by faith eat of, and feed upon and live:

and he made him to suck honey out of the rock; not water out of the rock, as sweet to them as honey, that they had in the wilderness; but either the honey of bees that made their nests in rocks, as a swarm of them did in the carcass of a lion; and so in like manner as honey came out of the lion, it may be said to be sucked out of the rock: so Homer ^a speaks of swarms of bees out of a hollow rock: or this was the honey of palm trees, as Aben Ezra observes, some say, which might grow on rocks; see Gill on Deu 8:8; and this is favoured by the Targum of Jonathan, which paraphrases the words,"honey from those fruits which grow on the rocks,''unless it means honey gathered by bees from such fruits; the rock may typify Christ, and the honey out of it the Gospel, which is from him and concerning him; comparable to honey for the manner of its production and gathering, by the laborious ministers of the word; for its nourishment, and especially for its sweetness, its precious promises, and pleasant doctrines:

and oil out of the flinty rock; that is, oil out of the olives, which grow on rocks, and these delight to grow on hills and mountains; hence we read of the mount of Olives, see Job 29:6; and so the Targum of Jonathan,"and oil out of the olives and suckers which grow on the strong rocks;''this may signify the Spirit and his graces, the unction which comes from Christ the Holy One, and the blessings of grace had from him, and the Gospel and its truths; which are cheering and refreshing, mollifying and healing, feeding and fattening, pure and unmixed, and useful for light, as oil is.

Gill: Deu 32:14

Butter of kine,.... Made of milk, which kine or cows give; Jarchi says, this is the fat that is gathered on the top of milk, he means cream, and which indeed was the butter of the ancients, and is here meant:

and milk of sheep: which they give, though not in such plenty as the kine, yet what is very wholesome and nourishing: the philosopher ^b observes, that sheep give more milk in proportion to the size of their bodies than cows: and Pliny ^c says their milk is sweeter and more nourishing, and the butter made of it is the fattest:

with fat of lambs; or fat lambs, rich and delicious food:

and rams of the breed of Bashan, and goats; a fruitful country abounding with pasturage, where rams and goats of the best sort were and the breed of them was coveted and had in the land of Canaan; the kine of Bashan are mentioned elsewhere, Psa 22:12,

with the fat of kidneys of wheat: that is, the best wheat, the grains are plump and full; and Aben Ezra observes, that a grain of wheat has some likeness to a kidney, see Psa 81:16,

and thou didst drink the pure blood of the grape; wine which comes from the grape, red wine, pure and unmixed, see Gen 40:11; the land of Canaan was a land of vines, and abounded with good wine, Deu 8:8; which the Israelites, when they came into it, drank of in common, who had only drank water in the wilderness, and had but little flesh, and lived on manna, and now abounded with plenty of all good things; all which are observed as instances of divine goodness, and to aggravate their ingratitude in rejecting the Messiah, they then enjoying all these good things, the land being alike fertile and affluent then, as appears from Isa 7:14; Jarchi applies this fruitfulness to the times of Solomon, as the butter of kine, and the kidneys of wheat, 1Ki 4:22; and fat of lambs, and the blood of the grape, to the times of the ten tribes, Amo 6:4; but this was the constant fertility of the land, and lasted to the times of the Messiah: now all these may be expressive of the blessings of grace, and the spiritual food of the Gospel: Ainsworth very prettily remarks, that here is both food for babes and for grown persons, butter and milk for the one, and meat for the other, and drink for them both: the plain truths of the Gospel are like butter, soft and easy to be taken in, and like milk, easy of digestion, cooling, nourishing, sweet, and pleasant; the more sublime truths of the Gospel are meat for strong men, signified by the flesh of fat lambs, rams, and goats; which all being used in sacrifices were typical of Christ; as also the finest of wheat is an emblem of him the bread of life, on whom the weakest believer lives by faith; and the drink for both, the wine the blood of the grape, may signify the love of Christ, the Gospel and the truths of it, and the blessings of grace, which come through the everlasting covenant.

Gill: Deu 32:15

But Jeshurun waxed fat, and kicked,.... This is undoubtedly a name of the people of Israel; it is to be met with only in three places more, in Deu 33:5; it is generally thought to come from a word ^d which signifies upright and righteous, such these people ought to have been, and some among them were; and they generally professed themselves, and outwardly appeared to be upright, just, and righteous persons, and were desirous of being reckoned so; which was their character in the times of Christ, when they rejected him: others derive it from a word ^e which signifies to behold, to see, and so describes them as seeing ones; and such they had been in the times of Moses, saw extraordinary sights and wonders in Egypt, the great salvation at the Red sea, the Lord going before them in a pillar of cloud and life; the manna every day falling about their tents; twice rocks smitten, and waters flowing from them, and had often very uncommon sights of the glory of God: and in the times of Christ, to which this song refers, they saw him in the flesh, preaching in their synagogues, doing miracles, riding on an ass to Jerusalem, according to one of their prophecies, and expiring on the cross, and yet rejected him. They are said to "wax fat", enjoy great outward prosperity, to abound in temporal good things, as they also did in spiritual, privileges; enjoying, or they might have enjoyed, such a ministry of the word, as never was before or since, the ministry of John the Baptist, the forerunner of Christ, of Christ himself, and of his apostles, yet they "kicked"; which may denote their disobedience to the laws of God, moral and ceremonial, see 1Sa 2:29; and particularly the introduction of idolatry among them, which was kicking against God, and his worship; first among the ten tribes, in the times of Jeroboam, and among the two tribes, more especially in the times of Manasseh; and this kicking was particularly verified in Judas's lifting up his heel against Christ, and betraying him; which was not merely the sin of him only, but what the whole body of the people were involved in, see Psa 41:9,

thou art waxen fat, thou art grown thick, thou art covered with fatness; which is repeated and expressed by different words, both for the certainty of it, and to denote their great affluence of good things, and so the more to aggravate their impiety and ingratitude, next observed:

then he forsook God which made him; the worship of God, as the Targum of Jonathan, giving into idolatry in times past; and the written word of God, by giving heed to the traditions of the elders, to the making void and of none effect the word of God; or Christ, the essential Word of God; so the Targum of Jonathan,"and left the Word of God, who created them;''that Word of God which was in the beginning of all things, and by whom all things were made, and they also; who in the fulness of time was made flesh, and dwelt among men, Joh 1:1,

and lightly esteemed the rock of his salvation; the same divine Person, described in Deu 32:4; and there called "the Rock"; see Gill on Deu 32:4; here "the rock of salvation"; because salvation flows from him: he is the author of it, and it is to be had of him, and no other; and this epithet shows not only his ability and strength to effect it, but the security of it in him, which being wrought out is an everlasting one. He is said to be the rock of "his" salvation, Jeshurun or Israel, he being of the Jews, raised up among them, and sent unto them, and was the Saviour of some of them actually, even of the lost sheep of the house of Israel, and on account of his salvation deserving of universal esteem. But the Jews "lightly esteemed" him, had no value for him, set this rock and stone at nought; he was refused and rejected by the builders, who is now the head of the corner; they despised him, mocked at him, and treated him with the utmost contempt and disdain, yea, with abhorrence; all which, and more, is signified by the word here used: they traduced him as a vile and wicked person, and charged and, treated him as such, so some render the word ^f; and, as others ^g, they made a dead carcass of him, they crucified and slew him; this is the crime of ingratitude hinted at in Deu 32:6; and all between is an enumeration of instances of divine goodness to this people, mentioned with a view to aggravate this unheard of sin.

Gill: Deu 32:16

They provoked him to jealousy with strange gods,.... Or "with others" ^h; the word "gods" is not in the text, nor were the Jews guilty of worshipping strange gods or idols in the times of Christ, nor had they been from the time of their coming out of the Babylonish captivity; but the word, as Cocceius observes, is used for "another", as in Job 19:27; and signifies other saviours, other messiahs, whom the Jews set up when they rejected Christ, the rock of salvation; and it is observable, that before the coming of Christ, they never attempted to set up any; but, after they had rejected him, were ready to embrace everyone that offered, of which one, called Bar Cochab, the son of a star, in allusion to Num 24:17; is a flagrant instance; and whom, when they found themselves deceived, they called Bar Cozba, the son of a lie, or a lying fellow; to whom our Lord may be thought to have respect, Joh 5:43; and where he expressly calls him another. Now, not only to reject Jesus, the true Messiah, but to set up others in his room, false Christs, was highly provoking to God, who is a jealous God, and will not give his glory to another:

with abominations provoked they him to anger; by advancing the traditions of the elders to an equality with, and above the word of God; and by continuing sacrifices, after the great sacrifice was offered up, when they ought to have ceased; for, by continuing them, it was saying Christ was not come in the flesh, nor his sacrifice offered up; it was trampling under foot the Son of God, and treating his blood and sacrifice with contempt; which must be an abomination to God, and highly provoking of his anger, when that sacrifice was of a sweet smelling savour to him; and especially what was abominable to him, and grievously provoked him to anger and wrath, was their setting up the idol of their own righteousness, refusing to submit to the righteousness of Christ, Rom 10:3; and indeed, whenever anything is set up in competition with him, or in opposition to him, be it what it will, it must be an abomination to God; because it opposes his purposes and resolutions of saving men by Christ alone, reflects on his wisdom in the scheme of salvation, flies in the face of his love, grace, and mercy, makes the death of Christ of none effect, advances pride in the creature, gives God the lie, who says there is no other Saviour, and is a total slight and neglect of his Gospel; all which must be abominable, and dreadfully provoking to him; see Isa 65:5;

Gill: Deu 32:17

They sacrificed to devils, not to God,.... Their sacrifices being continued, when it was the will of God they should cease, were reckoned by him not as, offered to him, but to demons, and to such that were not God; they being therein under the instigation of Satan, and doing his lusts, Joh 8:44; just as Pagans and Papists, worshipping idols under the influence and direction of Satan, are said to worship devils, and sacrifice to them, 1Co 10:20; and indeed setting up their own righteousness was sacrificing to their own net, and burning incense to their own drag, to an idol, and not to God: to which may be added, that whereas they trampled under foot the Son of God, and did despite to the Spirit of grace, by which Christ cast out devils, and offered himself without spot, they excluded two of the divine Persons in the Deity, and so worshipped not the true God, Father, Son, and Spirit:

to gods whom they knew not, to gods that came newly up; such as angels, into the worship of which they fell, as their writings testify ⁱ, and to which the apostle seems to have respect, Col 2:18,

whom your fathers feared not; paid no regard unto, put no trust or confidence in; or, as the Targum of Jonathan,"with whom your fathers had nothing to do:''as they had not with the idol of man's righteousness, but wholly looked unto and trusted in the grace and righteousness of Christ, and expected salvation alone by him: the Gospel of righteousness and salvation by Christ was preached to our first parents in Eden's garden, which they embraced and believed in; Noah was an heir and preacher of the righteousness of faith, that is, of the righteousness of Christ, received by faith; that righteousness, which was what Abraham believed in, was imputed to him for his justifying righteousness; and Jacob waited for the Messiah, the salvation of God; in short all the Old Testament saints were saved by the grace of Christ, as we are; the idols, the works of men's own righteousness, are new deities they paid no deference to, placed no confidence in.

Gill: Deu 32:18

Of the rock that begat thee thou art unmindful,.... The same with the rock of salvation, Deu 32:15; repeated and expressed in different words, that their wretched ingratitude might be taken notice of and observed: begetting is ascribed to this rock, as regeneration is to Christ, 1Jo 2:29; and was true of some among the Jews: some choose to render the words, "the rock of thy kindred" ^k; being a near kinsman, a brother through his incarnation, which aggravated their unmindfulness of him:

and hast forgotten God that formed thee: for the rock they were unmindful of and forgot is the true God and eternal life, the essential Word of God, as both the Targums of Jonathan and Jerusalem interpret it; him the Jewish nation forgot; they forgot the characters given of him in the promises and prophecies of the Old Testament; and therefore they knew him not when he came and fulfilled the voices of the prophets they were ignorant of in condemning him: hence they were unmindful of his person, his offices, his works, his benefits, and the great salvation by him; as indeed too many are that call themselves Christians: some observe that the word here used signifies bringing forth children with pain, and so way respect the bitter sorrows and sufferings of Christ, sometimes expressed by a word ^l which signifies the pains of women in childbirth, Act 2:24; and called the travail of his soul, Isa 53:11; and so a further aggravation of their ingratitude, that they should forget him that suffered so much, at least on account of some of them; for, those he endured to bring forth children unto God, or to gather together the children of God, scattered abroad both in Judea and in the whole world, Joh 11:51.

Gill: Deu 32:19

And when the Lord saw it,.... The disregard of the Jews to Christ, their forgetfulness of him, their disesteem and rejection of him; their continuance of sacrifices, when the great sacrifice was offered up; their setting up other messiahs and saviours, and the idol of their own righteousness, in opposition to the righteousness of Christ; all which not only as the omniscient God he saw, but took notice of, and considered, and did not at once pass judgment on them, at least did not immediately execute it, but waited some time to see how they would afterwards behave; for it was thirty years or more after the crucifixion of Christ that the utter destruction of the Jews came upon them:

he abhorred them; in his heart, despised them, and at last rejected them with contempt and abhorrence, very righteously and in just retaliation, see Zec 11:8; as for what before observed, so for what follows:

because of the provoking of his sons, and of his daughters; which is not to be understood of the Lord being provoked to wrath by the sins of those who called themselves or were called his sons and daughters; for these are such who were truly his sons and daughters, and different from those in Deu 32:20, said to be "children in whom is no faith": these are no other than the disciples and followers of Christ, that believed in him, both men and women, and so the children of God, his sons and his daughters by special grace; and the "provoking" of them is the wrath of the enemy against them, as the same word is used and rendered in Deu 32:27; and should be here, "because of wrath", or "indignation against his sons and his daughters" ^m; meaning the affliction, distress, and persecution of them, through the wrath of the unbelieving Jews; for after the death of Christ they persecuted his apostles, they beat them and cast them into prison, and put some to death; a persecution was raised against the church at Jerusalem, in which Saul was concerned, who breathed out threatenings and slaughters against the disciples of the Lord, and haled men and women, the sons and daughters of God, and committed them to prison, and persecuted them to strange cities, and gave his voice to put them to death; and in the Gentile world, when the Gospel was carried there, the Jews stirred up the Gentiles everywhere against the followers of Christ, to harass and distress them; and this the Lord saw, and he abhorred them for it, and rejected them.

Gill: Deu 32:20

And he said, I will hide my face from them,.... Now the Lord proceeds to pass sentence on the Jews for their ill treatment of his Son, and of his followers; which respects judgments that should come upon them, both spiritual and temporal, or corporeal; the former lies in Deu 32:20, and the latter in Deu 32:22; and this the Lord said in his own heart and mind, decreed and determined it within himself, and declared it in his word by his prophets, as here and in other places: and this first part of the sentence denotes the withdrawing of the gracious presence of God, and the manifestation of his favour, from the people of the Jews, his dislike and contempt of them, having taken out from among them the remnant according to the election of grace, the disciples and followers of Christ; and the removal of the Gospel, and the ordinances of it, from them, the means of light and knowledge, joy and comfort, and the giving of them up to blindness and hardness of heart, which continues to this day; they have a vail of darkness and ignorance upon their hearts while reading the books of the Old Testament, which will be done away when they turn to the Lord, and not before; likewise this was fulfilled when all the symbols of the divine Presence were removed, when the temple was destroyed, and all things in it, or carried away; and this house, which was formerly the house of God, and where he dwelt, was left desolate by him; and it is remarkable, that a little before the destruction of Jerusalem, a voice was heard in the temple, "let us go hence", as Josephus relates ^z:

I will see what their end shall be: their destruction, called in the New Testament "the end of the world"; the end of the Jewish church state and commonwealth: this the Lord said, not as ignorant what it should be, or when it would be; but the sense is, either that he would cause them and others to see it, when he should bring wrath upon them to the uttermost; or that he would look upon it with pleasure and delight, which would be an aggravation of their punishment, Pro 1:26,

for they are a very froward generation; men of perverse spirits, of a contrary and contradictory temper and disposition, who pleased not God, and were contrary to all men; as well as contradicted and blasphemed the Gospel of Christ, were men of distorted principles in religion, implicated and inconsistent, they wresting the Scriptures to their own destruction; and were obstinate, stubborn, and inflexible in their notions and practices, and that to the last, which was their ruin:

children in whom is no faith; for though they had faith in one God, in the Scriptures of the Old Testament as the word of God, in the law of Moses, and in a future state, the resurrection of the dead, and judgment to come; especially the Pharisees, the greater part of the Jews; yet though they were the children of Abraham, and would be thought to be the children of God, they had no faith in Jesus, the true Messiah; him they disbelieved and rejected; and as their fathers could not enter into the land of Canaan, whose carcasses fell in the wilderness, because of unbelief; so these were cast out of the land, and from the Lord, because of their unbelief in the rejection of the Messiah. Aben Ezra observes, that it may be interpreted there is no men of faithfulness, or no faithful men among them, as in Psa 12:1; they were a faithless generation, covenant breakers, broke their covenant with God, and therefore he rejected them.

Gill: Deu 32:21

They have moved me to jealousy with that which is not God,.... With a false messiah; for after the death of Jesus, the true Messiah, God as well as man, many false Christs arose, as he predicted, and were received for a time, who were mere men, and deceivers; and their now vainly expected messiah, or whom they look for, according to their own sense of him, is no other than a mere creature, and not God: or with the idol of their own righteousness; which, as an idol is nothing in the world, that is, nothing in the business of justification, and put in the room of Christ highly provokes the Lord to jealousy:

they have provoked me to anger with their vanities; such were their false Christs they in vain trusted in, and such the idol of their own righteousness they set up, but could not make to stand; and such were the traditions of their elders; they put upon an equality with, or above the word of God; all which stirred up the wrath and anger of God against them:

and I will move them to jealousy with those which are not a people: this is not to be understood of any particular nation, but of the Gentiles in general, and of God's elect among them, and of the calling of them; which would be provoking to the Jews, as the Apostle Paul has taught us to understand it, Rom 10:19. These were not the people of God, or not my people, as he says Rom 9:25; In some sense indeed they were his people, being chosen by him, and taken into covenant with him; for he is God not of the Jews only, but of the Gentiles also; and those were given to Christ as his people, and are his other sheep which were not of the Jewish fold; and who were redeemed by him to be a peculiar people out of every kindred, tongue, people, and nation, all which was before their calling: yet, in another sense they were not his people; they were without any spiritual privileges, the word and ordinances, without the knowledge of God and Christ, without communion with them; they were not a people near unto the Lord, he had not laid hold on and formed them for himself in regeneration and conversion; they were not reckoned the people of God, nor called so, and especially by the Jews, who accounted themselves to be the only people of God; see Eph 2:11,

I will provoke them to anger with a foolish nation; either the Romans in particular are meant, so called because of their gross idolatry, to which they were addicted, who otherwise in their political affairs were a wise and understanding people; to these Judea became a province, and were subject to tribute; and by the exactions of the Romans, and their ill usage of them, they were provoked to rise against them, which issued in their ruin: or rather the Gentiles in general, who might be called foolish because of their superstition and idolatry, ignorance, and blindness in religious matters, and especially were so in the account of the Jews; and the elect of God among them in particular, who in their state of unregeneracy were foolish, as all unregenerate men are; both their principles and practices were foolish, and they were the foolish things of the Gentile world that God chose and called: and the calling of them was exceedingly provoking to the Jews; which was as if a man, moved to jealousy by the behaviour of his wife, should strip her of her ornaments and jewels, and reject her as his wife; and take another before her eyes of mean estate, and marry her, and put her ornaments on her, to which the allusion is; for the Lord, being moved to jealousy by the conduct of the Jewish nation towards him, rejected them from being his people, and stripped them of all their privileges, civil and religious, and took the Gentiles in the room of them, and so in just retaliation moved them to jealousy and wrath. It was displeasing to the carnal Jews to hear of the prophecies of the calling of the Gentiles, Rom 10:20; and the first display of grace to them was resented even by believing Jews themselves at first, Act 11:2. The anger of the Scribes and Pharisees on this account is thought by some to be hinted at in the parable of the two sons, Luk 15:27. The Jews were offended with Christ for eating with publicans, the Roman tax gatherers, and were greatly displeased when he told them the kingdom of God would be taken from them, and given to another nation, Mat 9:10 Mat 21:43. Their rage and envy were very great when the Gospel was first preached to the Gentiles, Act 13:41; and there is such an extraordinary instance of their spite and malice to the Gentiles, and of their jealousy and anger they were moved unto, as is not to be paralleled, 1Th 2:15.

Gill: Deu 32:22

For a fire is kindled in mine anger,.... Here begins the account of temporal and corporeal judgments inflicted on the Jews for their disbelief and rejection of the Messiah, their contempt of his Gospel, and ill treatment of his followers; and this here respects the destruction of the land of Judea in general, and the burning of the city and temple of Jerusalem in particular, as the effect of the wrath and anger of God like fire kindled against them:

and shall burn unto the lowest hell; which denotes an entire destruction, like that of the burning of Sodom and Gomorrah with fire and brimstone from heaven; which issued in a sulphurous lake, and which sulphureous matter sunk to the bottom of the Dead Sea; and to that destruction is this of the land of Judea compared, Deu 29:23,

and shall consume the earth with her increase: the land of Judea, with the cities and towns in it, and buildings on it, and the fruits of the earth; which were either gathered into their barns and storehouses, or were growing in their fields, and vineyards, and oliveyards; all were destroyed and consumed at or before the destruction of Jerusalem, or quickly after it:

and set on fire the foundations of the mountains; the city of Jerusalem, as Jarchi himself interprets it, whose foundations were by the mountains, according to Psa 125:2; and the temple of Jerusalem particularly was built on Mount Moriah, and that as well as the city was utterly consumed by fire: and it is remarkable that when Julian the apostate attempted to rebuild it, as is related even by an Heathen historian ^a, that flames of fire burst out from the foundations, and burnt the workmen; so that he was obliged to desist from his rash undertaking.

Gill: Deu 32:23

I will heap mischief upon them,.... One calamity upon another, which are after particularly mentioned:

I will spewed mine arrows upon them; God is here represented as an enemy to the Jews, as having bent his bow against them like an enemy, Lam 2:4; and as having a quiver, and that full of arrows, and as determined to draw out and spend everyone of them, in taking vengeance upon them; which arrows are his four sore judgments mentioned Eze 14:21; and expressed in Deu 32:24.

Gill: Deu 32:24

They shall be burnt with hunger,.... This is the arrow of famine, Eze 5:16; the force of which is such that it makes the skin black as if burnt, Lam 5:10; Onkelos paraphrases it,"inflated or swelled with famine,''which is a phrase Josephus ^b makes use of in describing the famine at the siege of Jerusalem. Jarchi observes, that one of their writers ^c interprets the words "hairs of hunger", because he says that a man that is famishing and pining, his hair grows, and he becomes hairy: this judgment was notorious among the Jews, at the siege of Jerusalem, and was very sore and dreadful: See Gill on Deu 28:53,

and devoured with burning heat, and with bitter destruction; with burning fevers, pestilential ones, with the plague, the arrow of the Lord that flies by day, the pestilence that walks in darkness, and the destruction that wastes at noonday, Psa 91:5; and which also raged at the siege of Jerusalem, arising from the stench of dead bodies, which lay in all parts of the city, and is one of the signs of the destruction of it given by our Lord, Mat 24:7,

I will also send the teeth, of beasts upon them, with the poison of serpents of the dust; another of the arrows in the quiver of the Lord of hosts, or of his four judgments, and which he used to threaten the people of the Jews with in case of disobedience, Lev 26:22. And such of the Jews who fled to deserts, and caves and dens of the earth, for shelter, could not escape falling into the hands of wild beasts, and of meeting with poisonous serpents that go upon their bellies, and feed on the dust of the earth; and besides, when Titus had taken Jerusalem, he disposed of his captives some one way and some another; and, among the rest, many were cast to the wild beasts in the theatre, as Josephus relates ^d; add to this, that both Rome Pagan, and Roman Papal, are called beasts, Rev 13:1; into both whose hands the Jews fell, and from whom they have suffered much; with which in part agrees the Targum of Jerusalem,

"the teeth of the four monarchies, which are like to wild beasts, I will send upon them;''and particularly the Targum of Jonathan paraphrases it,"and the Greeks, who bite with their teeth like wild beasts, I will send upon them;''but it would have been much better to have interpreted it of the Romans.

Gill: Deu 32:25

The sword without,.... Either without the city, the sword of the Roman army besieging it, which destroyed all that came out or attempted to go in; or in the streets of the city, the sword of the seditious, which destroyed multitudes among themselves:

and terror within; within the city, on account of the sword of the Romans, and the close siege they made of it; and on account of the famine and pestilence which raged in it, and the cruelty of the seditious persons among themselves; all these filled the people with horror and terror in their houses; and even in their bedchambers, as the word signifies, they were not free from terror; yea, from the temple, and inward parts, and chambers of that, which may be referred to, terror came, that being in the hands of the seditious; they sallied out from thence, and ravaged the city, and filled all places with the dread of them; and many, no doubt, through fear died, as well as by the sword and other judgments; which it is threatened

shall destroy both the young man and the virgin, the suckling also,

with the man of gray hairs; none of any age or sex were spared, even those unarmed; not the young man, for his strength and promising usefulness; nor the virgin for her beauty and comeliness; nor the suckling for its innocence and tenderness; nor the aged man through any reverence of his gray hairs, or on account of the infirmities of old age, but all would be destroyed; and never was such a carnage made at the siege of anyone city in the world before or since; no less than 1,100,000 persons perished in it, as Josephus relates ^e.

Gill: Deu 32:26

I said,.... Or could have said, or might have said; that is, determined and resolved, as it was in his power, and in right and justice might have done what follows:

I would scatter them into corners; which does not fitly express the sense of the word used, and besides this was what was done; it is notorious that the Jews were and are scattered into the several corners of the world, and there is no corner where they are not; whereas the phrase is expressive of something that could and might have been done, but was not: moreover, to disperse them into the several parts of the world does not agree with what follows; for that, instead of making their remembrance to cease, would make them the more known, and the more to be remembered. But the word literally taken may be rendered, "I will corner them" ^f; drive them up into a corner, and cut them off together, or search for them in, and ferret them out of, every corner in which they should get, and destroy them all: agreeably to which is the Targum of Onkelos,"mine anger shall rest upon them, and I will destroy them;''and so Aben Ezra interprets it of the destruction of them, and observes, that otherwise it would not agree with what follows. There may be an allusion in it to the corner of the field, which was ordered to be left to the poor, and not reaped, Lev 19:9; and so the sense is, I could and might have determined when the harvest of this land and people was come, or the time of wrath upon them, to cut down every corner, and leave none, no, not one standing stalk of corn, but make clean riddance of them:

I would make the remembrance of them cease from among men; as of the Amalekites, Moabites, Midianites, Edomites, Chaldeans, and others, whose names as well as nations are no more. This is what the enemies of the Jews plotted and conspired to do, Psa 83:4; and what God could and might have done, but has not; the Jews continue to this day a distinct people, though it is now near 1900 years since the destruction of their city and temple, and their dispersion in the various parts of the world; which is what was never known of any other people in the like circumstances, and which is a most amazing and surprising event; the reasons of it follow.

Gill: Deu 32:27

Were it not that I feared the wrath of the enemy,.... Satan, the enemy of mankind in general, of the people of God in particular, and especially of the Messiah, the seed of the woman, and of God himself, whom he would dethrone, or at least place himself on an equality with him; this enemy is full of wrath, enmity, and blasphemy, against God, and stirs up all of this kind in the hearts of men, and instigates them to persecute the people of God; and does all he can to obscure the glory of God, and lessens his own "grief", as the word signifies, occasioned by it: and now though God has nothing to fear, either from the power and policy of the devil, being infinitely mightier and wiser than he; yet as Moses expressed his concern, if God should cut off the people of Israel as one man, that the Egyptians would say he brought them out of Egypt for mischief, or that he was not able to bring them into the land of Canaan, Exo 32:12; so the Lord, speaking after the manner of men, as Aben Ezra observes, expresses his fears of the wrath of the enemy; not properly, but it denotes his precaution, provision, and preparation he made to put a check upon it, and a stop to it, that he might not have the opportunity of instilling it into the minds of men, that God was cruel to his people, or had not ability to save them from their enemies, or was unfaithful to his promises; and therefore he did not entirely cut them off, as he could and might have done, but made a reserve of them, as a standing proof to the contrary:

lest their adversaries; the Romans, who fought against them, took them, and carried them captive:

should behave themselves strangely; alienate the glory of God from him, and give it to their strange gods; which the Romans were wont to do, when they obtained victories, and did do something of this kind to Jupiter Capitolinus, when they carried the Jews captive, and their trophies in triumph to Rome: yet there was such an apparent hand of God in this affair, that the Heathens were obliged to own it. Titus the conqueror himself confessed that it was God that favoured him, and that it was he that brought the Jews out of the fortresses and fastnesses in which they were; and that no hands of men, or machines, were anything against such towers as they had ^g: and when some neighbouring nations would have crowned him because of his victories over the Jews, he refused it, saying, he was unworthy of it, he had not done this of himself, but had only lent an hand to God that was angry with them ^h. Cicero also observes ⁱ the hand of God in the conquest, captivity, and servitude of the Jewish nation; moreover, a remnant was preserved to be to the Romans, as the Canaanites were to the Israelites, thorns in their sides, and pricks in their eyes; to be a burden to them, a dead weight upon them, and to check their ovations and triumphs over them; for, that people conquered gave them great trouble, raised commotions and insurrections in many places, which obliged the emperors in succeeding reigns to come from distant parts, and quell them, and were the occasion of vast quantities of blood being shed; insomuch that one of their poets ^k wishes Judea had never been subdued by them: likewise a number of them was preserved to prevent the growth and spread of idolatry, and that they might be a standing example and caution to Christians among the Gentiles not to give into it, when they should observe what they suffered on the account of it, as their prophecies, extant in their sacred books preserved, abundantly testified and declared:

and lest they should say, our hand is high, and the Lord hath not done all this; lest anyone should say among the Gentiles, as particularly deists, lest they should lift up their horn on high, and speak with a stiff neck, and deny that ever any such things were done for this people the Scriptures speak of, as the miracles in the land of Egypt, at the Red sea, and in the wilderness; and confidently affirm there never was any such people, and defy Christians to show them a Jew if they could: now here was a reserve made of them, to be a standing proof of the truth of divine revelation against such infidels; as also that they might be a check unto all false teachers, and leave them inexcusable who embrace the same errors that have been condemned in them, and God has shown his displeasure at, and which they still retain; such as the doctrines of freewill, of justification by a man's own righteousness, of salvation not being wholly by the Messiah, and of his being non-Jehovah, or only a mere creature; for the words may be rendered, "non-Jehovah hath done all this" ^l; or he that is not Jehovah hath done all that is done for the people of the Jews; and say, all that the Messiah hath done, with respect to salvation, is done by him that is not Jehovah, or God, but a creature. These were the doctrines of the Jews in Christ's time; the Pharisees, the prevailing sect among them, were freewillers, as Josephus relates ^m; and the whole nation were self-justiciaries, as the Apostle Paul assures us, and sought for righteousness not by faith, but as it were by the works of the law, Rom 9:31; and such they are to this day, as well as Unitarians to a man; now Arians, Socinians, Pelagians, and Arminians, may look upon these people, who are continued, as having imbibed the same errors; and may read theirs in them, and God's displeasure at them.

Gill: Deu 32:28

For they are a nation void of counsel,.... This is said not of the Jews, whose character is given, Deu 32:6; and instances of their ingratitude, folly, and want of counsel and understanding, have been already mentioned, and punishment for the same inflicted on them, according to this prophetic song; so that the prophecy respecting them is issued, and another people are taken notice of, even their enemies, of whom the Jewish writers in general interpret these words, and what follows; and was true of the Gentiles, both of the Pagan sort of them, who took too much to themselves, and ascribed the destruction of the Jews, and their conquest of them, to themselves, and their idols; and of false Christians among them, when the Roman empire became Christian, such as expressed themselves in the language of the latter part Deu 32:27, "our hand is high", &c. which plainly showed them to be a people devoid of the true knowledge of the Scriptures, they should have made the men of their counsel, and have consulted; and of the Gospel of Christ, which is the counsel of God, as the Arians, Pelagians, &c. must be, or they would never imbibe and advance tenets so diametrically opposite thereunto:

neither is there any understanding is them; of divine and spiritual things, of the Scriptures, and the doctrines of them; of the person of Christ, and his divine perfections, or they would never deny his deity; of the righteousness of God, of that which is required in the law, and revealed in the Gospel, or they would never set up a righteousness of their own for justification; and of themselves, their unrighteousness, impurity, and impotence to that which is good; or they would never so strongly assert the purity of human nature, and the power of man's freewill: God foreseeing all the folly, and want of counsel and understanding in the Gentile world, under different characters, preserved a remnant of the Jews as a standing admonition to them.

Gill: Deu 32:29

O that they were wise,.... These are not the words of God, and so no instances of mere velleities, and unsuccessful wishes in him, and as arguing a power in man to make himself wise if he would; but of Moses, under a spirit of prophecy, foreseeing the ignorance and stupidity of the above persons; or as representing a true believer in Christ, in the times in which such men should live; for the person speaking is one that had faith in Christ, the rock of salvation, and built upon him alone for it; and who had enemies on that account, as appears from Deu 32:31, and these words are spoken not of the Jews, with whom this song has no more concern, unless it be in what respects, their conversion in the latter day; but of false Christians, Pelagians, Arians, &c. whose language and character are expressed in Deu 32:28, and contain a pathetic wish that they might have wisdom to see their follies, errors, and mistakes, and renounce them: or, "if they were wise" ^k; as they are not, and their tenets show it:

that they would understand this; namely what follows:

that they would consider their latter end; either the latter end of the Jews; had they wisdom, they would understand and observe that the displeasure of God against them, and his destruction of them, was for their lightly esteeming the rock of salvation, as Arians do; and for setting up their own righteousness, in opposition to the righteousness of Christ, as do Pelagians and Arminians; and were they wise, they would be hereby cautioned against such notions; and though imbibed by them, would relinquish them; as they may justly fear some such like end will be theirs: for if God does not give them repentance to the acknowledging of the truth their end must be miserable; since the errors they embrace and profess are what the apostle calls "damnable heresies"; who, denying the Lord that bought them, bring on themselves swift destruction; and whose judgment, he says, lingers not, and their damnation slumbers not, 2Pe 2:1.

Gill: Deu 32:30

How should one chase a thousand, and two put ten thousand to flight,.... This is said for the conviction of the Pagan Romans of their folly in behaving strangely, attributing to their gods what belonged to the true God; for since the Jews were more numerous than they, both in Judea, in the times of Titus Vespasian, when the country was subdued by him; and in other parts of the world, in the times of Adrian, when the Jews rose up in vast numbers, greatly superior to the Romans, and yet were conquered; which, allowing the phrase to be hyperbolical, was like one to a thousand, and two to ten thousand: now since this was what was promised to the Jews in case of obedience, that they should in this manner chase their enemies, Lev 26:8; it cannot be accounted for that they should in like manner be chased by their enemies, as threatened Isa 30:17,

except their rock had sold them, and the Lord had shut them up; that is, unless the Lord, who was their rock and fortress, and in whom they should have trusted as such, had forsaken them, and given them up into their enemies' hands, shut up as they were in the city of Jerusalem in the times of Titus, and afterwards in Bither in the times of Adrian; it is a plain case that this was of God, and not owing to the idols of the Gentiles; see Psa 44:9; Cocceius and Van Till interpret this of Constantine overcoming Maxentius, Licinius, and Maximinius, whereby the whole Roman empire on a sudden became Christian nominally, when but a little before Dioclesian had erected a trophy with this inscription on it,"the Christian name blotted out;''so that the odds between the Christians and Pagans were as one to a thousand, and two to ten thousand, and the victory therefore must be ascribed to God; this could never have been unless Satan, the great red dragon, had given his kingdom to the beast, which was done by the permission and sovereign will of God; see Rev 6:14; so those interpreters, but the former sense seems best.

Gill: Deu 32:31

For their rock is not as our rock,.... That is, the gods of the Heathens, the rock in which they trusted, are not like the God of Israel, the rock of salvation, in which all true believers, whether Jews or Gentiles, place their confidence; and indeed let that be what it will, that is short of Christ the rock, men lay the stress of their salvation on, it is no rock, but sand, and will stand them in no stead; see Mat 7:24,

even our enemies themselves being judges; as has been confessed of the God of Israel by the Heathens; see Exo 14:25; and was by Titus with respect to the destruction of Jerusalem; See Gill on Deu 32:27; and by the Roman emperors when conquered by the Christians, who asked pardon of the God of the Christians, and owned that the God of Constantine was the true God; See Gill on Rev 6:16.

Gill: Deu 32:32

For their vine is of the vine of Sodom, and of the fields of Gomorrah,.... This respects the false Christians in the Roman empire, who should have taken warning by the Jews, and not have embraced such sentiments of theirs, which had been resented by the Lord, and condemned in them; such as the doctrines of man's freewill, of justification and salvation not alone by Christ, but by their own works of righteousness, saying, "our hand is high, and the Lord hath not done all this", Deu 32:27. Now out of the errors and heresies which arose in the primitive Christian church sprung the man of sin, the son of perdition, antichrist, or the antichristian and apostate church of Rome, the degenerate plant of a strange vine; and is here described as "of the vine of Sodom", a slip from that, transplanted from Judea, and from the worse part of it, Sodom; bearing a resemblance to the old Jewish church in its more degenerate state, reviving many of its antiquated rites and ceremonies, and embracing its unsound doctrines; especially which relate to justification, and salvation by the works of men; and having such a likeness to Sodom in its abominable practices, that it is even called Sodom itself, Rev 11:8; particularly for pride, luxury, idleness, idolatry, profaneness, contempt of serious religion, and for bodily uncleanness; even for that sin which has its name from Sodom, which has not only been frequently committed by the popes and other great personages among their, and connived at; but praised and commended in printed books, published and sheltered under public authority; See Gill on Rev 11:8; and with this compare Eze 16:49; "and of the fields of Gomorrah"; another city of the plain, destroyed for the same sins that Sodom was; the phrase signifies the same as before; who has not heard of the apples and fruits of Gomorrah, which are said to look very fair and beautiful without, but when touched into ashes? a fit emblem of the fair show of religion and devotion, and the many outward works of piety in the Romish church they pretend to perform, but when examined are "lies in hypocrisy", 1Ti 4:2,

their grapes are grapes of gall, their clusters are bitter; which may denote the large number of the members of this church clustered together, and the many religious orders in it; which make a fair show in the flesh, but are in the gall of bitterness, and bond of iniquity; and the variety of ordinances and institutions of man's devising: so as the ordinances of the true church of Christ are compared to clusters of grapes, Son 7:7; the ordinances of the false church are like clusters of bitter grapes, both for their quantity and quality; and may mean also their many evil works and actions, especially their oppression and cruelty in persecuting the saints, and shedding their blood; just as the wild grapes of the vine of Judah are interpreted of oppression and a cry, Isa 5:4.

Gill: Deu 32:33

Their wine is the poison of dragons,.... Of these creatures, both land and sea dragons; see Gill on Mic 1:8; See Gill on Mal 1:3; Pliny says ^l the dragon has no poison in it; yet, as Dalechamp, in his notes on that writer observes, he in many places prescribes remedies against the bite of the dragon; but Heliodorus ^m expressly speaks of some archers, whose arrows were infected with the poison of dragons; and Leo Africanus ⁿ says, the Atlantic dragons are exceeding poisonous: and yet other writers ^o besides Pliny have asserted that they are free from poison. It seems the dragons of Greece are without, but not those of Africa and Arabia; and to these Moses has respect, as being well known to him. The Targum of Jerusalem is,

"the poison of this people is like the poison of dragons as they drink wine;''and the Targum of Jonathan,"as the poison of dragons, when they are at or from their wine;''that is, after and as soon as they have drank it; for, according to natural historians, serpents, though they need and use but little drink, yet are very fond of wine: and it seems that thereby their poison becomes more sharp and intense, as Bochart ^p observes; wherefore the allusion is very proper and pertinent, and denotes the wine of fornication of the apostate church of Rome, frequently spoken of Rev 14:8; which is no other than her corrupt doctrines, intoxicating, enticing, and leading to idolatry and superstition; and as the true Gospel of Christ is sometimes compared to wine, so the false doctrines of this church; but then it is such that is not only loathsome and abominable, but poisonous and pernicious to the souls of men, damnable and ruinous, and brings upon them swift destruction, 2Pe 2:1; and may well be compared to the poison of dragons for such reasons; as also because they are doctrines of devils, and come from the great dragon, that old serpent called the devil and Satan, 2Ti 4:1,

and the cruel venom of asps; which, of all kind of serpents, Pliny ^q says is the least curable; nay, according to the Septuagint and Vulgate Latin versions of this clause, it is incurable; and so Aristotle says ^r there is no remedy for it; and so says Aelianus ^s, who also observes ^t, that the mark it makes is so small, that it is scarcely discerned by the sharpest eye. Pliny ^u represents it as a most revengeful creature; when its mate is killed by any, it will pursue the slayer, flee where he will, and as far and fast as he can: it breaks through all difficulties, and is not to be stopped by rivers, or any obstacles, and will attack the person, whom it presently knows, let him be in ever such a crowd: and therefore it and its poison may well be called cruel; and as the poison of this creature lies under its tongue, this is a fit simile to express the poisonous and pernicious doctrines of the apostate church.

Gill: Deu 32:34

Is not this laid up in store with me,.... The fruit of the degenerate vine, its bitter clusters of grapes, and poisonous wine; meaning the evil principles and practices of the apostate church, well known to God, taken notice of by him, and laid up in his mind and memory; for both she and her sins will come in remembrance before God, and will be brought to open view, and appear to have been laid up by him, in order to be exposed at a proper time; see Rev 16:19; and so the Targums interpret it of evil works: or this may be understood of the punishment of the evil doctrines and practices of the antichristian church, the sentence of which God had secretly passed in his eternal mind, and which he had in reserve, and in due time would execute; it was drawn and signed by him, and, as he says:

and sealed up among my treasures; his treasures of wrath, denoting the secrecy of it, and the sure and certain performance of it, and the authority of Christ to execute it; to whom this sealed diploma is given, and all judgment committed; and particularly this to judge the whore of Rome; and who, is able to open the sealed book of God's purposes and decrees, and to accomplish them; and among the rest those which relate to the utter ruin of antichrist, and the antichristian states: so the Targum of Jerusalem, interprets it of the vengeance of the Lord, laid up for the wicked;"is not the cup of the judgment of vengeance mixed and prepared for the ungodly sealed up among my treasures, to the day of the great judgment?''it is true of the cup of the wine of the fierceness of the wrath of God, or of the wine of the wrath of God poured out without mixture into the cup of his indignation, which he will make great Babylon, and all the worshippers of the beast, drink of, Rev 14:9.

Gill: Deu 32:35

To me belongeth vengeance and recompense,.... Or, I will repay, or recompence, as it is quoted in Rom 12:19; and so all the three Targums, the Septuagint and Vulgate Latin versions, here, and so Jarchi interprets it. Vengeance belongs only to a divine Person, not to an Heathen deity called Dice, or vengeance, Act 28:4; nor to Satan and his spiteful angels, nor to any of the sons of men in a private capacity; though magistrates, being in public office, and representing God, are revengers to execute wrath on them that do evil, Rom 13:4; otherwise it is peculiar to God; and there is a great deal of reason to believe he will recompence it, as it may be concluded from his hatred of sin, his strict justice, and his faithfulness to his threatenings as well as his promises; from the instances of his vengeance on the old world, on Sodom and Gomorrah, and others; and from his taking vengeance on the inventions even of good men, whose sins he pardons, and especially from his sparing his own Son, when standing in the legal place and, stead of sinners: and this is applicable to Christ, who not only in the days of his flesh took vengeance Satan, and his principalities and powers; and, when he came in his kingdom and power, took vengeance on the Jews his enemies, who would not have him to rule over them; but also, at his spiritual coming, he will take vengeance on antichrist, whom he will destroy with the breath of his mouth, and send that son of perdition into the perdition appointed for him; and pour out the vials of his wrath on all the antichristian states, the time of which is next pointed at:

their foot shall slide in due time; there is a time fixed for the reign of antichrist, when it will end, forty two months, or 1260 days; that is, so many years; see Rev 11:2; and a little before the expiration of them, his foot will begin to slide, as the slipping of the foot is just before a fall; and then will the foot of antichrist slip and slide, when the witnesses slain by him shall revive and stand upon their feet, and cause fear to fall on them that are on the earth; and when they shall ascend up into heaven, or rise to superior power and authority, greatness and splendour, than they formerly had, and this in the sight of their enemies; and when there will be earthquakes and revolutions in the several antichristian states; and the tenth part of the great city shall fall, and many persons of renown be slain, and others frightened, and will give glory to the God of heaven; when an angel, or a set of Gospel ministers, shall fly in the midst of heaven, with the everlasting Gospel, to preach to all nations; which will be immediately followed by another, saying, Babylon is fallen, is fallen; when the kings of the earth will dislike and resent various things done by the pope of Rome, and shall hate him, and meditate his ruin, and then may his foot be said to slide; see. Rev 11:11,

for the day of their calamity is at hand; a cloudy day, as the word signifies, when the kingdom of the beast will be full of darkness and confusion, Rev 16:10; and when all those calamities shall come upon Babylon, expressed in Rev 14:8,

and the things that shall come upon them make haste; even all those evil things God has determined in his counsels and purposes, and which are foretold in prophecy, these shall come upon antichrist in haste; for, though his judgment and damnation may seem to linger and slumber, it shall not; God will hasten it in his due time, and all his judgments will come on Babylon in one day, Rev 18:8.

Gill: Deu 32:36

For the Lord shall judge his people,.... The true church and members of it, in opposition to the false and apostate church; his chosen and covenant people, whom he gave to Christ, and who are redeemed by his blood, and effectually called by his grace; the people he shall call out of Babylon, or preserve from the corruptions of it before its fall; and who are the objects of his love and delight; a distinct, peculiar, and special people, near unto him, and all righteous: these he will judge at this time, distinguish between them and the followers of antichrist; he will take their cause in hand, and plead it, and do justice to them; he will right their wrongs and injuries, and take vengeance on their enemies; he will protect and defend them, reign and rule over them. Now will be the time, when the witnesses slain are raised, that he will take to himself his great power and reign, and the time of the dead when they will be judged, and a reward given to his servants and prophets, to his saints, and all that fear his name; and when he will destroy them that have destroyed the earth, Rev 11:17; so the Targum of Jonathan interprets this of the word of the Lord that shall judge his people in mercy:

and repent himself for his servants; by whom are meant not only the ministers of the Gospel, his witnesses that prophesy in sackcloth, and who will be slain when they have finished their testimony; but all that are effectually called by grace, who though they have been the servants of sin, and the vassals of Satan, yet by the grace of God become the servants of God and of righteousness; dislike and cast off their old masters; readily, willingly, and cheerfully, take upon them the yoke of Christ, and freely obey him, constrained by his love, and influenced by views of interest in him: and so serve him without any selfish views, owning that, when they have done all they can, they are but unprofitable servants: now for or on account of these he will repent himself, because of the evils he has suffered to come upon them, being moved with pity, and compassion to them in their miserable circumstances, as they will be in when the witnesses his servants will be slain; not that, properly speaking, repentance is in God; he never changes his mind, counsel, and purposes; he never alters his love, his choice, nor his covenant; or repents of his gifts, and calling of special grace; though he is sometimes said to repent of outward good things he has bestowed, or promised to bestow conditionality; and of evils he has threatened or inflicted; yet this is only to be understood of a change of his outward dealings and dispensations with men, according to his changeable will; and this will be the case now with respect to his servants, whom he will have suffered to be slain, and lie unburied; but repenting or changing his manner of conduct to them will revive them, and cause them to ascend to heaven; see Rev 11:11,

when he seeth that their power is gone; not the hand and power of the enemy, going and prevailing over them, and strong upon them, as the Targum of Jonathan and Jarchi; but rather the hand and power of the righteous, as the Targum of Jerusalem; and respects not their internal power and strength, which they have not in themselves, but in Christ; though the exertion of that power, and the exercise of their graces, as faith, and hope, and love, will be greatly declined; but their external power, and protection which they had from Protestant princes; they being removed, and others not like them succeeding, or apostatizing to the church of Rome: the outward court or national establishments are a fence and protection to the inward court worshippers, or servants of God; when that shall be given to the Gentiles, the Papists, as it will, Rev 11:2; the power or hand, the protecting sheltering hand of the saints, will be gone, and they will become a prey to their adversaries:

and there is none shut up or left; a phrase used to express the miserable state and condition of a people, when none are left, but all are carried off, or cut off, and destroyed, and there is none to help them; see 1Ki 14:10; when there are none shut up in garrisons, and left there to defend a people; or there are none shut up in prison, or any left to till the ground; which is sometimes the case when a nation is conquered, and the greater part are carried captives; but it denotes such a general destruction, that there are none remaining any where, and thus it will be at the slaying of the witnesses. This passage has respect to their dead bodies, which will not be shut up in graves, nor any left to bury them, Rev 11:9. There will scarcely be a professor of religion, or any that will appear to favour the witnesses slain in any respect; there will be"none to support and uphold,''as the Targum of Jerusalem; not to support and uphold the true religion, or to help the people of God in these their distresses: and when the Lord shall see all this, he will look upon them with an eye of pity and compassion; he will repent for his servants, according to the multitude of his tender mercies; and will plead their cause, and judge them, and will put on the garments of vengeance, and repay fury and recompense to his and their enemies, Isa 59:15; who will insultingly say as follows.

Gill: Deu 32:37

And he shall say, where are their gods?.... Not the Lord shall say to Israel, upbraiding them with their idols and their idolatries; but, as the Targum of Jonathan,"the enemy shall say, where is the God of Israel?''and to the same purpose is, the Jerusalem Targum, and which is the sense of other Jewish writers ^w; and the words may be rendered impersonally, and in the singular number, "and it shall be said, where is their God?" as it follows:

their rock in whom they trusted? that is, it shall be said to the people of God, when in the low estate before described, and which will make it still more distressing; it shall be said to them by their enemies in a sneering way, where is the Lord their God they boasted of, and the rock of salvation in whom they trusted? which agrees with other passages of Scripture, Psa 42:3. The persons insulted and upbraided are the Protestant witnesses at the time of their being slain; when "they that dwell upon the earth", the Papists, "shall rejoice over them", Rev 11:10; they are such who are true believers in the God and Father of Christ, as their God and Father in Christ, who of his own free grace has blessed them with all spiritual blessings in him; and who trust in Christ the rock alone for justification before God, for acceptance with him, and for their whole salvation; rejecting the Popish notion of justification by works, the doctrines of merit, and of works of supererogation, and the like; who now will be taunted at, and triumphed over, saying, where is the God of the Protestants they gloried in, as being on their side? and where is their rock on which they say the church is built, and not on Peter?

Gill: Deu 32:38

Which did eat the fat of their sacrifices, and drank the wine of their drink offerings,.... Alluding to the fat of the sacrifices under the law, which was claimed by the Lord as his, and represented as his food, Lev 3:11; and to the drink offerings of wine, which were of a sweet savour to God, and with respect to which wine is said to cheer him, Num 15:7. Now New Testament worship and services are here expressed in Old Testament language, which is not unusual; see Isa 56:7; and signify the best of the sacrifices and services of true believers in Christ, presenting their souls and bodies unto him as a holy, living, acceptable sacrifice, which is but their reasonable service; offering their sacrifices of prayer and praise unto him through Christ; doing all good works in his name and strength, and all acts of beneficence in love to him and his people, with which sacrifices he is well pleased; yea, cheerfully laying down their lives as victims in his cause, when called unto it. Now these words are a taunt at the Protestant doctrine of the acceptance of the service and sacrifices of believers in Christ, through him, and for his sake, and not for any merit or worthiness in them:

let them rise up and help you; their God and their rock, Jehovah the Father, their covenant God, and his Son the rock of their salvation, in whom they trust; and so they will arise and help them in this time of extreme distress; though they may seem as asleep, and to take no notice of the sad estate of saints, they will arise in wrath and indignation at their enemies, and deliver them out of their hands; the Spirit of life from God shall be sent to bring to life the slain witnesses, and Christ will rise up in the exertion of his kingly power; he will take to himself his great power, and reign, and destroy them that destroyeth the earth, Rev 11:11,

and be your protection; or "let him be your hiding place" ^x; that is, the rock in whom they trusted, and so he is, and will be "an hiding place the wind, and a covert from the storm", Isa 32:2; not only from the wrath and justice of God, but from the rage and fury of men; Christ will protect and defend his people against all their enemies, and in his own time will deliver them from them; who, in answer to these taunts and derisions, rises up, and thus he says, as follows.

Gill: Deu 32:39

See now that I, even I, am he,.... Which words are directed to the people of God in their low estate, to look to Christ, and expect deliverance and salvation from him; or to their enemies that insult them, to the despisers, to look, and wonder, and perish, as they will, when the witnesses slain by them shall arise, and go up to heaven in their sight, Rev 11:11; they are spoken by the Word and Son of God, to whom the Father has committed all judgment, and who will now rise up and execute it; so the Targum of Jonathan,"when the Word of the Lord shall reveal himself to redeem his people, he will say to all people, see now, &c.''and who will declare himself to be the great Jehovah, the self-existent Being, the eternal and immutable I AM; for this phrase is expressive of his existence, eternity, immutability, and sovereignty; and which the above Targum paraphrases thus,"see now that I am he that have been, and am, and I am he that shall be,''which, as it is a deciphering the word "Jehovah", is what is applied to Christ, Rev 1:8. The repeating the word "I", as it may denote the strong affection of the speaker, and the certainty of what he would do, so it may have respect to both sorts of persons the words are directed to, and to the several sorts of things to be done, hereafter related; signifying that it is the same I, that does the one, does also the other, kills and makes alive, &c.

and there is no god with me; this the Redeemer and Saviour says elsewhere, Isa 44:6; see Deu 32:12; there is but one God, and Christ the Word, with the Father and the Spirit, are that one God, 1Jo 5:7; and there is no other with him; he is the true God, in opposition to all factitious and fictitious gods; he is not a made god, nor a god by office, nor by name and title only, but by nature the one, true, only, and living God; and so it may be most truly believed of him, that he is able to do, and will do, what he next says:

I kill, and I make alive; I wound, and I heal: Christ is the sovereign disposer of life and death, of sickness and health, in a temporal sense; and in a spiritual sense he wounds and kills, by the law in the hand of his Spirit; and he heals and makes alive by his Gospel, as it is accompanied by his Spirit and grace also: this is by some referred to the resurrection from the dead, which will be by Christ the resurrection and the life, the earnest, exemplar, and efficient cause of it; so the Targum of Jerusalem,"I am he that kills the living in this world, and quickens the dead in the world to come:''but it refers to another resurrection previous to that, namely, the reviving of the witnesses after they have been slain three days; who, as they will be killed in a civil sense, in the same sense they will be quickened by the Spirit of life from Christ; that is, they will be raised from that very low estate into which they will be brought, into a glorious one, signified by their ascending up into heaven; which will be done by Christ when he takes to himself his great power, and reigns; then as he suffered his witnesses and people to be wounded and killed, he will make them alive, and heal them, and restore comforts and happiness to them, see Rev 11:11,

neither is there any that can deliver out of my hand; for, at the same time that he saves his people, he will take their enemies into his hands, out of which there will be no escape; at this time seven thousand names of men, or men of name, will be slain; see Gill on Rev 11:13.

Gill: Deu 32:40

For I lift up my hand to heaven,.... Which is a gesture used in swearing, Gen 14:22, and is ascribed to a divine Person, Eze 20:5; and particularly to Christ the angel, that is so wonderfully described, Rev 10:1; though sometimes it is used, as Aben Ezra observes, to excite the attention of hearers, but here it signifies swearing; and so the Targums of Jonathan and Jerusalem paraphrase it,"I have lift up my hands with an oath to heaven;''and to the same sense is the Septuagint version:

and say, I live for ever; which is the form of an oath; when men swear, they are to swear, the Lord liveth, or to swear by the living God, and him only, Jer 4:2; and when the Lord swears in this manner, he swears by his life, by himself, because he can swear by no greater; and his form of swearing is, "as truly as I live, saith the Lord", Num 14:21; so the above angel is said to swear by him that liveth for ever and ever, Rev 10:6; and since Christ is the living God, without beginning of days, and end of life, and lives for evermore, he may be thought to swear by himself, by his own life, which is for ever; and as the oath of the Lord is used in condescension by him, to confirm the faith of his people in the immutability of his counsel and promises, and to ascertain unto them the sure performance of them; so it is also used to assure wicked men of the certain performance of his threatenings; and it is as if Christ here said, as sure as I am the living God, and do and shall live for ever, I will most certainly do the things which next follow.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 32:2

¹ tn Or “mist,” “light drizzle.” In some contexts the term appears to refer to light rain, rather than dew.

NET Notes: Deu 32:3

¹ tc Smr and Tg read “in the name.”

NET Notes: Deu 32:4

¹ tc The LXX reads Θεός (qeos, “God”) for the MT’s “Rock.”

sn The Hebrew term depicts God as a rocky summit where one may find safety and protection. Within a covenantal context it serves as a reminder to the people that their God has committed himself to their protection in return for their allegiance.

² tn Or “just” (KJV, NAB, NRSV, NLT) or “righteous” (NASB).

NET Notes: Deu 32:5

¹ tc The 3rd person masculine singular שָׁחַת (shakhat) is rendered as 3rd person masculine plural by Smr, a reading supported by the plural suffix on מוּם (mum, “defect”) as well as the plural of בֵּן (ben, “sons”).

tn Heb “have acted corruptly” (so NASB, NIV, NLT); NRSV “have dealt falsely.”

² tn Heb “(they are) not his sons.”

³ tn Heb “defect” (so NASB). This highly elliptical line suggests that Israel’s major fault was its failure to act like God’s people; in fact, they acted quite the contrary.

⁴ tn Heb “twisted,” “crooked.” See Ps 18:26.

NET Notes: Deu 32:6

¹ tn Or “treat” (TEV).

NET Notes: Deu 32:7

¹ tc The Syriac, Targum, and Vulgate read 2nd person masculine singular whereas the MT has 2nd person masculine plural. The former is preferred, the latter perhaps being a misreading (בִּינוּ [binu] for בִּינָה [binah]). Both the preceding (“remember”) and following (“ask”) imperatives are singular forms in the Hebrew text.

² tn Heb “generation and generation.” The repetition of the singular noun here singles out each of the successive past generations. See IBHS 116 §7.2.3b.

NET Notes: Deu 32:8

¹ tn The Hebrew term עֶליוֹן (’elyon) is an abbreviated form of the divine name El Elyon, frequently translated “God Most High” (so here NCV, CEV) or something similar. This full name (or epithet) occurs only in Gen 14, though the two elements are parallel in Ps 73:11; 107:11; etc. Here it is clear that Elyon has to do with the nations in general whereas in v. 9, by contrast, Yahweh relates specifically to Israel. See T. Fretheim, NIDOTTE 1:400-401. The title depicts God as the sovereign ruler of the world, who is enthroned high above his dominion.

² tn Heb “the sons of man” (so NASB); or “the sons of Adam” (so KJV).

³ tc Heb “the sons of Israel.” The idea, perhaps, is that Israel was central to Yahweh’s purposes and all other nations were arranged and distributed according to how they related to Israel. See S. R. Driver, Deuteronomy (ICC), 355-56. For the MT יִשְׂרָאֵל בְּנֵי (bÿney yisra’el, “sons of Israel”) a Qumran fragment has “sons of God,” while the LXX reads ἀγγέλων θεοῦ (angelwn qeou, “angels of God”), presupposing בְּנֵי אֵל (bÿney ’el) or בְּנֵי אֵלִים (beney ’elim). “Sons of God” is undoubtedly the original reading; the MT and LXX have each interpreted it differently. MT assumes that the expression “sons of God” refers to Israel (cf. Hos. 1:10), while LXX has assumed that the phrase refers to the angelic heavenly assembly (Pss 29:1; 89:6; cf. as well Ps 82). The phrase is also attested in Ugaritic, where it refers to the high god El’s divine assembly. According to the latter view, which is reflected in the translation, the Lord delegated jurisdiction over the nations to his angelic host (cf. Dan. 10:13-21), while reserving for himself Israel, over whom he rules directly. For a defense of the view taken here, see M. S. Heiser, “Deuteronomy 32:8 and the Sons of God,” BSac 158 (2001): 52-74.

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’).

NET Notes: Deu 32:10

¹ tn Heb “he.” The referent (the Lord) has been specified in the translation for clarity.

² tn The reference is to “his people/Jacob” (cf. v. 9), that is, Israel (using a collective singular). The singular pronouns are replaced by plural ones throughout vv. 10-14 by some English versions as an aid to the modern reader (cf. NAB, NCV, TEV, NLT).

³ tn Heb “in an empty, howling wasteland.” The word “howling” is derived from a verbal root that typically refers to the wailing of mourners. Here it likely refers to the howling of desert animals, or perhaps to the howling wind, in which case one may translate, “in an empty, windy wasteland.”

⁴ tn Heb “was surrounding him.” The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing care during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.

⁵ tn Heb “he gave him understanding.” The form of the suffix on this verb form indicates that the verb is a preterite, not an imperfect. As such it simply states the action factually. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.

⁶ tn The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing protection during the period in view. See A. F. Rainey, “The Ancient Hebrew Prefix Conjugation in the Light of Amarnah Canaanite,” Hebrew Studies 27 (1986): 15-16.

⁷ tn Heb “the little man.” The term אִישׁוֹן (’ishon) means literally “little man,” perhaps because when one looks into another’s eyes he sees himself reflected there in miniature. See A. Harman, NIDOTTE 1:391.

NET Notes: Deu 32:11

¹ tn The prefixed verbal form is an imperfect, indicating habitual or typical behavior. The parallel verb (cf. “hovers” in the next line) is used in the same manner.

² tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

³ tn The form of the suffix on this and the following verb forms (cf. “lifted him up”) indicates that the verbs are preterites, not imperfects. As such they simply state the action factually. The use of the preterite here suggests that the preceding verb (cf. “spread out”) is preterite as well.

NET Notes: Deu 32:12

¹ tn The distinctive form of the suffix on this verb form indicates that the verb is an imperfect, not a preterite. As such it draws attention to God’s continuing guidance during the period in view.

NET Notes: Deu 32:13

¹ tn The form of the suffix on this verbal form indicates that the verb is a preterite, not an imperfect. As such it simply states the action factually. Note as well the preterites with vav (ו) consecutive that follow in the verse.

² tn Heb “he made him suck honey from the rock.”

³ tn Heb “oil,” but this probably refers to olive oil; see note on the word “rock” at the end of this verse.

⁴ tn Heb “flinty.”

⁵ sn Olive oil from rock probably suggests olive trees growing on rocky ledges and yet doing so productively. See E. H. Merrill, Deuteronomy (NAC), 415; cf. TEV “their olive trees flourished in stony ground.”

NET Notes: Deu 32:15

¹ tn To make the continuity of the referent clear, some English versions substitute “Jacob” here (NAB, NRSV) while others replace “Jeshurun” with “Israel” (NCV, CEV, NLT) or “the Lord’s people” (TEV).

sn Jeshurun is a term of affection derived from the Hebrew verb יָשַׁר (yashar, “be upright”). Here it speaks of Israel “in an ideal situation, with its ‘uprightness’ due more to God’s help than his own efforts” (M. Mulder, TDOT 6:475).

² tc The LXX reads the third person masculine singular (“he”) for the MT second person masculine singular (“you”), but such alterations are unnecessary in Hebrew poetic texts where subjects fluctuate frequently and without warning.

NET Notes: Deu 32:16

¹ tc Heb “with strange (things).” The Vulgate actually supplies diis (“gods”).

² tn Heb “abhorrent (things)” (cf. NRSV). A number of English versions understand this as referring to “idols” (NAB, NIV, NCV, CEV), while NLT supplies “acts.”

NET Notes: Deu 32:17

¹ tn Heb “your fathers.”

NET Notes: Deu 32:18

¹ tc The Hebrew text is corrupt here; the translation follows the suggestion offered in HALOT 1477 s.v. שׁיה. Cf. NASB, NLT “You neglected”; NIV “You deserted”; NRSV “You were unmindful of.”

NET Notes: Deu 32:20

¹ tn Heb “I will hide my face from them.”

² tn Heb “sons” (so NAB, NASB); TEV “unfaithful people.”

NET Notes: Deu 32:21

¹ sn They have made me jealous. The “jealousy” of God is not a spirit of pettiness prompted by his insecurity, but righteous indignation caused by the disloyalty of his people to his covenant grace (see note on the word “God” in Deut 4:24). The jealousy of Israel, however (see next line), will be envy because of God’s lavish attention to another nation. This is an ironic wordplay. See H. Peels, NIDOTTE 3:938-39.

² tn Heb “what is not a god,” or a “nondeity.”

³ tn Heb “their empty (things).” The Hebrew term used here to refer pejoratively to the false gods is הֶבֶל (hevel, “futile” or “futility”), used frequently in Ecclesiastes (e.g., Eccl 1:1, “Futile! Futile!” laments the Teacher, “Absolutely futile! Everything is futile!”).

⁴ tn Heb “what is not a people,” or a “nonpeople.” The “nonpeople” (לֹא־עָם, lo’-’am) referred to here are Gentiles who someday would become God’s people in the fullest sense (cf. Hos 1:9; 2:23).

⁵ tn Heb “a foolish nation” (so KJV, NAB, NRSV); NIV “a nation that has no understanding”; NLT “I will provoke their fury by blessing the foolish Gentiles.”

NET Notes: Deu 32:22

¹ tn Or “to the lowest depths of the earth”; cf. NAB “to the depths of the nether world”; NIV “to the realm of death below”; NLT “to the depths of the grave.”

sn Sheol refers here not to hell and hell-fire – a much later concept – but to the innermost parts of the earth, as low down as one could get. The parallel with “the foundations of the mountains” makes this clear (cf. Pss 9:17; 16:10; 139:8; Isa 14:9, 15; Amos 9:2).

NET Notes: Deu 32:23

¹ tn Heb “upon them.”

NET Notes: Deu 32:24

¹ tn The Hebrew term קֶטֶב (qetev) is probably metaphorical here for the sting of a disease (HALOT 1091-92 s.v.).

NET Notes: Deu 32:25

¹ tn A verb is omitted here in the Hebrew text; for purposes of English style one suitable to the context is supplied.

NET Notes: Deu 32:26

¹ tc The LXX reads “I said I would scatter them.” This reading is followed by a number of English versions (e.g., KJV, ASV, NIV, NCV, NRSV, NLT, CEV).

NET Notes: Deu 32:27

¹ tn Heb “anger.”

² tn Heb “lest.”

³ tn Heb “Our hand is high.” Cf. NAB “Our own hand won the victory.”

NET Notes: Deu 32:30

¹ tn The words “man” and “of them” are not in the Hebrew text, but are supplied in the translation for clarity.

² tn Heb “sold them” (so NAB, NIV, NRSV, NLT).

NET Notes: Deu 32:31

¹ tn Heb “their,” but the referent (enemies) is specified in the translation for the sake of clarity.

NET Notes: Deu 32:32

¹ tn Heb “vine.”

² sn Sodom…Gomorrah. The term “vine” is a reference to the pagan deities which, the passage says, find their ultimate source in Sodom and Gomorrah, that is, in the soil of perversion exemplified by these places (cf. Gen 18:20; 19:4-28; Isa 1:10; 3:9; Jer 23:14; Lam 4:6; Ezek 16:44-52; Matt 10:15; 11:23-24).

NET Notes: Deu 32:34

¹ tn Verses 34-35 appear to be a quotation of the Lord and so the introductory phrase “says the Lord” is supplied in the translation.

NET Notes: Deu 32:35

¹ tn Heb “prepared things,” “impending things.” See BDB 800 s.v. עָתִיד.

NET Notes: Deu 32:36

¹ tn The translation understands the verb in the sense of “be grieved, relent” (cf. HALOT 689 s.v. נחם hitp 2); cf. KJV, ASV “repent himself”; NLT “will change his mind.” Another option is to translate “will show compassion to” (see BDB 637 s.v. נחם); cf. NASB, NIV, NRSV.

NET Notes: Deu 32:39

¹ tn Verses 39-42 appear to be a quotation of the Lord and so the introductory phrase “says the Lord” is supplied in the translation for clarity.

² tn Heb “deliver from” (so NRSV, NLT).

Geneva Bible: Deu 32:1

Give ear, O ye ^{( a )} heavens, and I will speak; and hear, O earth, the words of my mouth.

^{( a )} As witness of this people's ingratitude.

Geneva Bible: Deu 32:2

My ^{( b )} doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass:

^{( b )} He desires that he may speak to God's glory and that the people, as the green grass, may receive the dew of his doctrine.

Geneva Bible: Deu 32:4

[He is] the ^{( c )} Rock, his work [is] perfect: for all his ways [are] judgment: a God of truth and without iniquity, just and right [is] he.

^{( c )} Or mighty God; noting that only God is mighty, faithful and constant in his promise.

Geneva Bible: Deu 32:6

Do ye thus requite the LORD, O foolish people and unwise? [is] not he thy father [that] hath bought thee? hath he not ^{( d )} made thee, and established thee?

^{( d )} Not according to the common creation, but he has made you a new creature by his Spirit.

Geneva Bible: Deu 32:8

When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the ^{( e )} people according to the number of the children of Israel.

^{( e )} When God by his providence divided the world, he lent for a time that portion to the Canaanites, which would later be an inheritance for all his people Israel.

Geneva Bible: Deu 32:11

As an eagle stirreth up her nest, ^{( f )} fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings:

^{( f )} To teach them to fly.

Geneva Bible: Deu 32:13

He made him ride on the high places of the ^{( g )} earth, that he might eat the increase of the fields; and he made him to suck ^{( h )} honey out of the rock, and oil out of the flinty rock;

^{( g )} Meaning, of the land of Canaan, which was high in respect to Egypt.

^{( h )} That is, abundance of all things even in the very rocks.

Geneva Bible: Deu 32:15

^{( i )} But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered [with fatness]; then he forsook God [which] made him, and lightly esteemed the Rock of his salvation.

^{( i )} He shows what is the principal end of our vocation.

Geneva Bible: Deu 32:16

They provoked him to jealousy with ^{( k )} strange [gods], with abominations provoked they him to anger.

^{( k )} By changing his service for their superstitions.

Geneva Bible: Deu 32:17

They sacrificed unto devils, not to God; to gods whom they knew not, to ^{( l )} new [gods that] came newly up, whom your fathers feared not.

^{( l )} Scripture calls new, whatever man invents, be the error ever so old.

Geneva Bible: Deu 32:19

And when the LORD saw [it], he abhorred [them], because of the provoking of his ^{( m )} sons, and of his daughters.

^{( m )} He calls them God's children, not to honour them, but to show them from what dignity they are fallen.

Geneva Bible: Deu 32:21

They have moved me to jealousy with [that which is] not God; they have provoked me to anger with their vanities: and I will move them to jealousy with [those which are] not a ^{( n )} people; I will provoke them to anger with a foolish nation.

^{( n )} Which I have not favoured, nor given my law to them.

Geneva Bible: Deu 32:25

The sword ^{( o )} without, and terror within, shall destroy both the young man and the virgin, the suckling [also] with the man of gray hairs.

^{( o )} They shall be slain both in the field and at home.

Geneva Bible: Deu 32:27

Were it not that I feared the wrath of the enemy, lest their adversaries should ^{( p )} behave themselves strangely, [and] lest they should say, Our hand [is] high, and the LORD hath not done all this.

^{( p )} Rejoicing to see the godly afflicted, and attributing to themselves that which is wrought by God's hand.

Geneva Bible: Deu 32:29

O that they were wise, [that] they understood this, [that] they would ^{( q )} consider their latter end!

^{( q )} They would consider the happiness that was prepared for them, if they had obeyed God.

Geneva Bible: Deu 32:33

Their ^{( r )} wine [is] the poison of dragons, and the cruel venom of asps.

^{( r )} The fruit of the wicked are as poison, detestable to God, and dangerous for man.

Geneva Bible: Deu 32:36

For the LORD shall judge his people, and repent himself for his servants, when he seeth that [their] power is gone, and [there is] none ^{( s )} shut up, or left.

^{( s )} When neither strong nor weak in a manner remain.

Geneva Bible: Deu 32:40

For I ^{( t )} lift up my hand to heaven, and say, I live for ever.

^{( t )} That is, I swear, read (Gen 14:22).

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."

Maclaren: Deu 32:11

Deut. 32:11

This is an incomplete sentence in the Authorized Version, but really it should be rendered as a complete one; the description of the eagle's action including only the two first clauses, and (the figure being still retained) the person spoken of in the last clauses being God Himself. That is to say, it should read thus,' As an eagle stirreth up his nest, fluttereth over his young, He spreads abroad His wings, takes them, bears them on His pinions.' That is far grander, as well as more compact, than the somewhat dragging comparison which, according to the Authorized Version, is spread over the whole verse and tardily explained, in the following, by a clause introduced by an unwarranted' So '--the Lord alone did lead him, and there was no strange god with him.'

Now, of course, we all know that the original reference of these words is to the deliverance of the Israelites from Egypt, and their training in the desert. In the solemn address by Jehovah at the giving of the law (Exodus 19:4), the same metaphor is employed, and, no doubt, that passage was the source of the extended imagery here. There we read, Ye know what I did to the Egyptians, and how I bore you on eagles' wings, and brought you unto Myself.' The meaning of the glowing metaphor, with its vivid details, is just that Jehovah brought Israel out of its fixed abode in Goshen, and trained it for mature national life by its varied desert experiences. As one of the prophets puts the same idea, I taught Ephraim to go,' where the figure of the parent bird training its callow fledglings for flight is exchanged for that of the nurse teaching a child to walk. While, then, the text primarily refers to the experience of the infant nation in the forty years' wanderings, it carries large truths about us all; and sets forth the true meaning and importance of life. There seem to me to be three thoughts here, which I desire to touch on briefly: first, a great thought about God; then an illuminating thought about the true meaning and aspect of life; and lastly a calming thought about the variety of the methods by which God carries out our training.

I. Here Is A Great Thought About God.

Now, it may come as something of a shock if I say that the bird that is selected for the comparison is not really the eagle, but one which, in our estimation, is of a very much lower order--viz, the carnivorous vulture. But a poetical emblem is not the less fitting, though, besides the points of resemblance, the thing which is so used has others less noble. Our modern repugnance to the vulture as feeding on carcasses was probably not felt by the singer of this song. What he brings into view are the characteristics common to the eagle and the vulture; superb strength in beak and claw, keenness of vision almost incredible, magnificent sweep of pinion and power of rapid, unwearied flight. And these characteristics, we may say, have their analogues in the divine nature, and the emblem not unfitly shadows forth one aspect of the God of Israel, who is fearful in praises,' who is strong to destroy as well as to save, whose all-seeing eye marks every foul thing, and who often pounces on it swiftly to rend it to pieces, though the sky seemed empty a moment before.

But the action described in the text is not destructive, terrible, or fierce. The monarch of the sky busies itself with tender cares for its brood. Then, there is gentleness along with the terribleness. The strong beak and claw, the gaze that can see so far, and the mighty spread of wings that can lift it till it is an invisible speck in the blue vault, go along with the instinct of paternity: and the fledglings in the nest look up at the fierce beak and bright eyes, and know no terror. The impression of this blending of power and gentleness is greatly deepened, as it seems to me, if we notice that it is the male bird that is spoken about in the text, which should be rendered: As the eagle stirreth up his nest and fluttereth over his young.'

So we just come to the thought that we must keep the true balance between these two aspects of that great divine nature--the majesty, the terror, the awfulness, the soaring elevation, the all-penetrating vision, the power of the mighty pinion, one stroke of which could crush a universe into nothing; and, on the other side, the yearning instinct of Fatherhood, the love and gentleness, and all the tender ministries for us, His children, to which these lead. Brethren, unless we keep hold of both of these in due equipoise and inseparably intertwining, we damage the one which we retain almost as much as the one which we dismiss. For there is no love like the love that is strong, and can be fierce, and there is no condescension like the condescension of Him who is the Highest, in order that He may be, and because He is ready to be, the lowest. Modern tendencies, legitimately recoiling from the one-sidedness of a past generation, are now turning away far too much from the Old Testament conceptions of Jehovah, which are concentrated in that metaphor of the vulture in the sky. And thereby we destroy the love, in the name of which we scout the wrath.

Infinite mercy, but, I wis,As infinite a justice too.'

As the vulture stirreth up his nest,'--that is the Old Testament revelation of the terribleness and gentleness of Jehovah. How often would I have gathered thy children together, even as a hen gathereth her chickens under her wing?'--that is the New Testament modification of the image. But you never could have had the New unless you first had had the Old. And you are a foolish man if, in the name of the sanctity of the New, you cast away the teaching of the Old. Keep both the metaphors, and they will explain and confirm each other.

II. Here We Have An Illuminating Thought Of The Meaning Of Life.

What is it all for? To teach us to fly, to exercise our half-fledged wings in short flights, that may prepare us for, and make it possible to take, longer ones. Every event that befalls us has a meaning beyond itself; and every task that we have to do reacts upon us, the doers, and either fits or hinders us for larger work. Life as a whole, and in its minutest detail, is worthy of God to give, and worthy of us to possess, only if we recognize the teaching that is put into picturesque form in this text--that the meaning of all which God does to us is to train us for something greater yonder. Life as a whole is full of sound and fury, signifying nothing,' unless it is an apprenticeship training. What are we here for? To make character. That is the aim and end of all--to make character; to get experience; to learn the use of our tools. I declare it seems to me that the world had better be wiped out altogether, incontinently, unless there is a world beyond, where a man shall use the force which here he made his own. Thou hast been faithful in a few things; behold I will make thee ruler over many things.' No man gets to the heart of the mystery of life or has in his hand the key which will enable him to unlock all the doors and difficulties of human experience, unless he gets to this--that it is all meant as training.

If we could only carry that clear conviction with us day by day into the little things of life, what different things these, which we call the monotonous trifles of our daily duties, would become! The things may be small and unimportant, but the way in which we do them is not unimportant. The same fidelity may be exercised, and must be brought to bear, in order to do the veriest trifle of our daily lives rightly, as needs to be invoked, in order to get us safely through the crises and great times of life. There are no great principles for great duties, and little ones for little duties. We have to regulate all our conduct by the same laws. Life is built up of trifles, as mica-flakes, if there be enough of them, make the Alpine summits towering thousands of feet into the blue. Character may be manifested in the great moments, but it is made in the small ones. So, life is meant for discipline, and unless we use it for that, however much enjoyment we get out of it, we misuse it.

III. Lastly, There Is Here A Calming Thought As To The Variety Of God's Methods With Us.

As the eagle stirreth up his nest.' No doubt the callow brood are much warmer and more comfortable in the nest than when they are turned out of it. The Israelites were by no means enamoured with the prospect of leaving the flesh-pots and the onions and the farmhouses that they had got for themselves in Goshen, to tramp with their cattle through the wilderness. They went after Moses with considerable disinclination.

Here we have, then, as the first thing needed, God's loving compulsion to effort. To' stir up the nest' means to make a man uncomfortable where he is ;--sometimes by the pricking of his conscience, which are often the voices of God's Spirit; sometimes by changes of circumstances, either for the better or for the worse; and oftentimes by sorrows. The straw is pulled out of the nest, and it is not so comfortable to lie in; or a bit of it develops a sharp point that runs into the half-feathered skin, and makes the fledgling glad to come forth into the air. We all shrink from change. What should we do if we had it not? We should stiffen into habits that would dwarf and weaken us. We all recoil from storms. What should we do if we had them not? Sea and air would stagnate, and become heavy and putrid and pestilential, if it were not for the wild west wind and the hurtling storms. So all our changes, instead of being whimpered over, and all our sorrows, instead of being taken reluctantly, should be recognized as being what they are, loving summonses to effort. Then their pressure would be modified, and their blessing would be secured when their purpose was served.

But the training of the father-eagle is not confined to stirring up the nest. What is to become of the young ones when they get out of it, and have never been accustomed to bear themselves up in the invisible ether about them? So he fluttereth over his young.' It is a very beautiful word that is employed here, which flutter' scarcely gives us. It is the same word that is used in the first chapter of Genesis, about the Spirit of God brooding on the face of the waters'; and it suggests how near, how all-protecting with expanded wings, the divine Father comes to the child whose restfulness He has disturbed.

And is not that true? Had you ever trouble that you took as from Him, which did not bring that hovering presence nearer you, until you could almost feel the motion of the wing, and be brushed by it as it passed protectingly above your head? Ah, yes! Stirring the nest' is meant to be the precursor of closer approach of the Father to us; and if we take our changes and our sorrows as loving summonses from Him to effort, be sure that we shall realize Him as near to us, in a fashion that we never did before.

That is not all. There is sustaining power. He spreadeth abroad his wings; he taketh them; beareth them on his wings.' On those broad pinions we are lifted, and by them we are guarded. It matters little whether the belief that the parent bird thus carries the young, when wearied with their short flights, is correct or not. The truth which underlies the representation is what concerns us. The beautiful metaphor is a picturesque way of saying,' In all their afflictions He was afflicted; and the Angel of His presence saved them.' It is a picturesque way of saying, Thou canst do all things through Christ which strengtheneth thee.' And we may be very sure that if we let Him' stir up our nests' and obey His loving summons to effort, He will come very near to strengthen us for our attempts, and to bear us up when our own weak wings fail. The Psalmist sang that angels' hands should bear up God's servant. That is little compared With this promise of being carried heavenwards on Jehovah's own pinions. A vile piece of Greek mythology tells how Jove once, in the guise of an eagle, bore away a boy between his great wings. It is foul where it stands, but it is blessedly true about Christian experience. If only we lay ourselves on God's wings--and that not in idleness, but having ourselves tried our poor little flight--He will see that no harm comes to us.

During life this training will go on; and after life, what then? Then, in the deepest sense, the old word will be true, Ye know how I bore you on eagle's wings and brought you to Myself; and the great promise shall be fulfilled, when the half-fledged young brood are matured and full grown, They shall mount up with wings as eagles; they shall run and not be weary; they shall walk and not faint.'

Maclaren: Deu 32:31

Deut. 32:31

Moses is about to leave the people whom he had led so long, and his last words are words of solemn warning. He exhorts them to cleave to God. The words of the text simply mean that the history of the nation had sufficiently proved that God, their God, was above all gods.' The Canaanites and all the enemies whom Israel had fought had been beaten, and in their awe of this warrior people acknowledged that their idols had found their lord. The great suit of' Jehovah versus Idols' has long since been decided. Every one acknowledges that Christianity is the only religion possible for twentieth century men. But the words of the text lend themselves to a wider application, and clothe in a picturesque garb the universal truth that the experience of godless men proves the futility of their objects of trust, when compared with that of him whose refuge is in God.

I. God Is A Rock To Them That Trust Him.

We note the singular frequency of that designation in this song, in which it occurs six times. It is also found often in the Psalms. If Moses were the singer, we might see in this often-repeated metaphor a trace of influence of the scenery of the Sinaitic peninsula, which would be doubly striking to eyes accustomed to the alluvial plains of Egypt. What are the aspects of the divine nature set forth by this name?

(1) Firm foundation: the solid eternity of the rock on which we can build.

Petra: faithfulness to promises, unchanging.

(2) Refuge: refuge from the storm'; my rock and my fortress and my high tower.'

(3) Refreshment: rock from which water gushed out; and

(4) Repose: shadow of a great rock'; shadow from the heat.'

Trace the image through Scripture, from this song till Christ's parable of the man who built his house on a rock.'

II. Every Man's Experience Shows Him That There Is No Such Refuge Anywhere Else.

We do not assert that every man consciously comes to that conclusion. All we say is that he would do so if he rightly pondered the facts. The history of every life is a history of disappointment. Take these particulars just stated and ask yourselves: What does experience say as to the possibility of our possessing such blessings apart from God? There is no need for us to exaggerate, for the naked reality is sad enough. If God is not our best Good, we have no solid good. Every other rock' crumbles into sand. Else why this restless change, why this disquiet, why the constant repetition, generation after generation, of the old, old wail, Vanity of vanities, all is vanity'? Why does every heart say Amen to the poet and the dramatist singing of the fever and the fret,' the tragic faro of man's life?

Our appeal is not to men in the flush of excitement, but to them in their hours of solitary sane reflection. It is from Philip drunk to Philip sober.' We each have material for judging in our own case, and in the cases of some others. The experiment of living with other rocks' than God has been tried for millenniums now. What has been the issue? You know what Christianity claims that it can do to make a life stable and safe. Do you know anything else that can? You know what Christian men will calmly say that they have found. Can you say as much? Let us hear some dying testimonies. Hearken to Jacob: The God which hath fed me all my life long unto this day, the Angel which redeemed me from all evil.' Hearken to Moses: The Rock, His work is perfect, for all His ways are judgment, a God of faithfulness and without iniquity, just and right is He.' Hearken to Joshua: Not one good thing hath failed of all the good things which the Lord your God spake.' Hearken to David: The Lord is my shepherd, I shall not want … Surely goodness and mercy shall follow me all the days of my life.' Hearken to Paul: The Lord stood by me and strengthened me, and I was delivered … the Lord will deliver me from every evil work and will save me unto His heavenly kingdom.' What man who has chosen to take refuge or build on men and creatures can look backward and forward in such fashion?

III. Every Man's Own Nature Tells Him That God Is His True Rock.

Again I say that here I do not appeal to the surface of our consciousness, nor to men who have sophisticated themselves, nor to people who have sinned themselves, into hardness, but to the voice of the inner man which speaks in the depths of each man's being.

There is the cry of Want: the manifest want of the soul for God.There is the voice of Reason.There is the voice of Conscience.

IV. Yet Many Of Us Will Not Take God For Our Rock.

Surely it is a most extraordinary thing that men should be judges,' being convinced in their deepest consciousness that God is the only Foundation and Refuge, and yet that the conviction should have absolutely no influence on their conduct. The same stark, staring inconsequence is visible in many other departments of life, but in this region it works its most tragic results. The message which many of my hearers need most is--follow out your deepest convictions, and be true to the inward voice which condenses all your experience into the one counsel to take God for the strength of your hearts and your portion for ever,' for only in Him will you find what you need for life and strength and riches. If He is our Rock,' then we shall have a firm foundation, a safe refuge, inexhaustible refreshment and untroubled rest. Lives founded on aught beside are built on sand and will be full of tremors and unsettlement's, and at last the despairing builder and his ruined house will be washed away with the dissolving sandbank and shoal of time' on which he built.

MHCC: Deu 32:1-2

Moses begins with a solemn appeal to heaven and earth, concerning the truth and importance of what he was about to say. His doctrine is the gospel, the speech of God, the doctrine of Christ; the doctrine of grace and mercy through him, and of life and salvation by him.

MHCC: Deu 32:3-6

" He is a Rock." This is the first time God is called so in Scripture. The expression denotes that the Divine power, faithfulness, and love, as revealed in Christ and the gospel, form a foundation which cannot be changed or moved, on which we may build our hopes of happiness. And under his protection we may find refuge from all our enemies, and in all our troubles; as the rocks in those countries sheltered from the burning rays of the sun, and from tempests, or were fortresses from the enemy. " His work is perfect:" that of redemption and salvation, in which there is a display of all the Divine perfection, complete in all its parts. All God's dealings with his creatures are regulated by wisdom which cannot err, and perfect justice. He is indeed just and right; he takes care that none shall lose by him. A high charge is exhibited against Israel. Even God's children have their spots, while in this imperfect state; for if we say we have no sin, no spot, we deceive ourselves. But the sin of Israel was not habitual, notorious, unrepented sin; which is a certain mark of the children of Satan. They were fools to forsake their mercies for lying vanities. All wilful sinners, especially sinners in Israel, are unwise and ungrateful.

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.

MHCC: Deu 32:15-18

Here are two instances of the wickedness of Israel, each was apostasy from God. These people were called Jeshurun, " an upright people," so some; " a seeing people," so others: but they soon lost the reputation both of their knowledge and of their righteousness. They indulged their appetites, as if they had nothing to do but to make provision for the flesh to fulfil the lusts of it. Those who make a god of themselves, and a god of their bellies, in pride and wantonness, and cannot bear to be told of it, thereby forsake God, and show they esteem him lightly. There is but one way of a sinner's acceptance and sanctification, however different modes of irreligion, or false religion, may show that favourable regard for other ways, which is often miscalled candid. How mad are idolaters, who forsake the Rock of salvation, to run themselves upon the rock of perdition!

MHCC: Deu 32:19-25

The revolt of Israel was described in the foregoing verses, and here follow the resolves of Divine justice as to them. We deceive ourselves, if we think that God will be mocked by a faithless people. Sin makes us hateful in the sight of the holy God. See what mischief sin does, and reckon those to be fools that mock at it.

MHCC: Deu 32:26-38

The idolatry and rebellions of Israel deserved, and the justice of God seemed to demand, that they should be rooted out. But He spared Israel, and continues them still to be living witnesses of the truth of the Bible, and to silence unbelievers. They are preserved for wise and holy purposes and the prophecies give us some idea what those purposes are. The Lord will never disgrace the throne of his glory. It is great wisdom, and will help much to the return of sinners to God, seriously to consider their latter end, or the future state. It is here meant particularly of what God foretold by Moses, about this people in the latter days; but it may be applied generally. Oh that men would consider the happiness they will lose, and the misery they will certainly plunge into, if they go on in their trespasses! What will be in the end thereof? Jer 5:31. For the Lord will in due time bring down the enemies of the church, in displeasure against their wickedness. When sinners deem themselves most secure, they suddenly fall into destruction. And God's time to appear for the deliverance of his people, is when things are at the worst with them. But those who trust to any rock but God, will find it fail them when they most need it. The rejection of the Messiah by the Jewish nation, is the continuance of their ancient idolatry, apostasy, and rebellion. They shall be brought to humble themselves before the Lord, to repent of their sins, and to trust in their long-rejected Mediator for salvation. Then he will deliver them, and make their prosperity great.

MHCC: Deu 32:39-43

This conclusion of the song speaks, 1. Glory to God. No escape can be made from his power. 2. It speaks terror to his enemies. Terror indeed to those who hate him. The wrath of God is here revealed from heaven against them. 3. It speaks comfort to his own people. The song concludes with words of joy. Whatever judgments are brought upon sinners, it shall go well with the people of God.

Matthew Henry: Deu 32:1-6

Here is, I. A commanding preface or introduction to this song of Moses, Deu 32:1, Deu 32:2. He begins, 1. With a solemn appeal to heaven and earth concerning the truth and importance of what he was about to say, and the justice of the divine proceedings against a rebellious and backsliding people, for he had said (Deu 31:28) that he would in this song call heaven and earth to record against them. Heaven and earth would sooner hear than this perverse and unthinking people; for they revolt not from the obedience to their Creator, but continue to this day, according to his ordinances, as his servants (Psa 119:89-91), and therefore will rise up in judgment against rebellious Israel. Heaven and earth will be witnesses against sinners, witnesses of the warning given them and of their refusal to take the warning (see Job 20:27); the heaven shall reveal his iniquity, and the earth shall rise up against him. Or heaven and earth are here put for the inhabitants of both, angels and men; both shall agree to justify God in his proceedings against Israel, and to declare his righteousness, Psa 50:6; see Rev 19:1, Rev 19:2. 2. he begins with a solemn application of what he was about to say to the people (Deu 32:2): My doctrine shall drop as the rain. "It shall be a beating sweeping rain to the rebellious;"so one of the Chaldee paraphrasts expounds the first clause. Rain is sometimes sent for judgment, witness that with which the world was deluged; and so the word of God, while to some it is reviving and refreshing - a savour of life unto life, is to others terrifying and killing - a savour of death unto death. It shall be as a sweet and comfortable dew to those who are rightly prepared to receive it. Observe, (1.) The subject of this song is doctrine; he had given them a song of praise and thanksgiving (Ex. 15), but this is a song of instruction, for in psalms, and hymns, and spiritual songs, we are not only to give glory to god, but to teach and admonish one another, Col 3:16. Hence many of David's psalms are entitled Maschil - to give instruction. (2.) This doctrine is fitly compared to rain and showers which come from above, to make the earth fruitful, and accomplish that for which they are sent. (Isa 55:10, Isa 55:11), and depend not upon the wisdom or will of man, Mic 5:7. It is a mercy to have this rain come often upon us, and our duty to drink it in, Heb 6:7. (3.) He promises that his doctrine shall drop and distil as the dew, and the small rain, which descend silently and without noise. The word preached is likely to profit when it comes gently, and sweetly insinuates itself into the hearts and affections of the hearers. (4.) He bespeaks their acceptance and entertainment of it, and that it might be as sweet, and pleasant, and welcome to them as rain to the thirsty earth, Psa 72:6. And the word of God is likely to do us good when it is thus acceptable. (5.) The learned bishop Patrick understands it as a prayer that his words which were sent from heaven to them might sink into their hearts and soften them, as the rain softens the earth, and so make them fruitful in obedience.

II. An awful declaration of the greatness and righteousness of God, Deu 32:3, Deu 32:4.

1. He begins with this, and lays it down as his first principle, (1.) To preserve the honour of God, that no reproach might be cast upon him for the sake of the wickedness of his people Israel; how wicked and corrupt soever those are who are called by his name, he is just, and right, and all that is good, and is not to be thought the worse of for their badness. (2.) To aggravate the wickedness of Israel, who knew and worshipped such a holy god, and yet were themselves so unholy. And, (3.) To justify God in his dealings with them; we must abide by it, that God is righteous, even when his judgments are a great deep, Jer 12:1; Psa 36:6.

2. Moses here sets himself to publish the name of the Lord (Deu 32:3), that Israel, knowing what a God he is whom they had avouched for theirs, might never be such fools as to exchange him for a false god, a dunghill god. He calls upon them therefore to ascribe greatness to him. It will be of great use to us for the preventing of sin, and the preserving of us in the way of our duty, always to keep up high and honourable thoughts of God, and to take all occasions to express them: Ascribe greatness to our God. We cannot add to his greatness, for it is infinite; but we must acknowledge it, and give him the glory of it. Now, when Moses would set forth the greatness of God, he does it, not by explaining his eternity and immensity, or describing the brightness of his glory in the upper world, but by showing the faithfulness of his word, the perfection of his works, and the wisdom and equity of all the administrations of his government; for in these his glory shines most clearly to us, and these are the things revealed concerning him, which belong to us and our children, Deu 32:4. (1.) He is the rock. So he is called six times in this chapter, and the Septuagint all along translates it theos , God. The learned Mr. Hugh Broughton reckons that God is called the rock eighteen times (besides in this chapter) in the Old Testament (though in some places we translate it strength ), and charges it therefore upon the papists that they make St. Peter a god when they make him the rock on which the church is built. God is the rock, for he is in himself immutable immovable, and he is to all that seek him and fly to him an impenetrable shelter, and to all that trust in him an everlasting foundation. (2.) His work is perfect. His work of creation was so, all very good; his works of providence are so, or will be so in due time, and when the mystery of God shall be finished the perfection of his works will appear to all the world. Nothing that God does can be mended, Ecc 3:14. God was now perfecting what he had promised and begun for his people Israel, and from the perfection of this work they must take occasion to give him the glory of the perfection of all his works. The best of men's works are imperfect, they have their flaws and defects, and are left unfinished; but, as for God, his work is perfect; if he begin, he will make an end. (3.) All his ways are judgment. The ends of his ways are all righteous, and he is wise in the choice of the means in order to those ends. Judgment signifies both prudence and justice. The ways of the Lord are right, Hos 14:9. (4.) He is a God of truth, whose word we may take and rely upon, for he cannot lie who is faithful to all his promises, nor shall his threatenings fall to the ground. (5.) He is without iniquity, one who never cheated any that trusted in him, never wronged any that appealed to his justice, nor ever was hard upon any that cast themselves upon his mercy. (6.) Just and right is he. As he will not wrong any by punishing them more than they deserve, so he will not fail to recompense all those that serve him or suffer for him. He is indeed just and right; for he will effectually take care that none shall lose by him. Now what a bright and amiable idea does this one verse give us of the God whom we worship; and what reason have we then to love him and fear him, to live a life of delight in him, dependence on him, and devotedness to him! This is our rock, and there is no unrighteousness in him; nor can there be, Psa 92:15.

III. A high charge exhibited against the Israel of God, whose character was in all respects the reverse of that of the God of Israel, Deu 32:5. 1. They have corrupted themselves. Or, It has corrupted itself; the body of the people has: the whole head sick, and the whole heart faint. God did not corrupt them, for just and right is he; but they are themselves the sole authors of their own sin and ruin; and both are included in this word. They have debauched themselves; for every man is tempted when he is drawn away of his own lust. And they have destroyed themselves, Hos 13:9. If thou scornest, thou alone shalt bear the guilt and grief, Pro 9:12. 2. Their spot is not the spot of his children. Even God's children have their spots, while they are in this imperfect state; for if we say we have no sin, no spot, we deceive ourselves. But the sin of Israel was none of those; it was not an infirmity which they strove against, watched and prayed against, but an evil which their hearts were fully set in them to do. For, 3. They were a perverse and crooked generation, that were actuated by a spirit of contradiction, and therefore would do what was forbidden because it was forbidden, would set up their own humour and fancy in opposition to the will of God, were impatient of reproof, hated to be reformed, and went on frowardly in the way of their heart. The Chaldee paraphrase reads this verse thus: They have scattered or changed themselves, and not him, even the children that served idols, a generation that has depraved its own works, and alienated itself. Idolaters cannot hurt God, nor do any damage to his works, nor make him a stranger to this world. See Job 35:6. No, all the hurt they do is to themselves and their own works. The learned bishop Patrick gives another reading of it: Did he do him any hurt? That is, "Is God the rock to be blamed for the evils that should befal Israel? No, His children are their blot, "that is, "All the evil that comes upon them is the fruit of their children's wickedness; for the whole generation of them is crooked and perverse."All that are ruined ruin themselves; they die because they will die.

IV. A pathetic expostulation with this provoking people for their ingratitude (Deu 32:6): " Do you thus requite the Lord? Surely you will not hereafter be so base and disingenuous in your carriage towards him as you have been."1. He reminds them of the obligations God had laid upon them to serve him, and to cleave to him. He had been a Father to them, had begotten them, fed them, carried them, nursed them, and borne their manners; and would they spurn at the bowels of a Father? He had bought them, had been at a vast expense of miracles to bring them out of Egypt, had given men for them, and people for their life, Isa 43:4. " Is not he thy Father, thy owner (so some), that has an incontestable propriety in thee?"and the ox knoweth his owner. "he has made thee, and brought thee into being, established thee and kept thee in being; has he not done so? Can you deny the engagements you lie under to him, in consideration of the great things he has done and designed for you?"And are not our obligations, as baptized Christians, equally great and strong to our Creator that made us, our Redeemer that bought us, and our Sanctifier that has established us. 2. Hence he infers the evil of deserting him and rebelling against him. For, (1.) It was base ingratitude: " Do you thus require the Lord? Are these the returns you make him for all his favours to you? The powers you have from him will you employ them against him?"See Mic 6:3, Mic 6:4; Joh 10:32. This is such monstrous villany as all the world will cry shame of: call a man ungrateful, and you can call him no worse. (2.) It was prodigious madness: O foolish people and unwise! Fools, and double fools! who has bewitched you? Gal 3:1. "Fools indeed, to disoblige one on whom you have such a necessary dependence! To forsake your own mercies for lying vanities!"Note, All wilful sinners, especially sinners in Israel, are the most unwise and the most ungrateful people in the world.

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.

Matthew Henry: Deu 32:15-18

We have here a description of the apostasy of Israel from God, which would shortly come to pass, and to which already they had a disposition. One would have thought that a people under so many obligations to their God, in duty, gratitude, and interest, would never have turned from him; but, alas! they turned aside quickly. Here are two great instances of their wickedness, and each of them amounted to an apostasy from God: -

I. Security and sensuality, pride and insolence, and the other common abuses of plenty and prosperity, Deu 32:15. These people were called Jeshurun - an upright people (so some), a seeing people, so others: but they soon lost the reputation both of their knowledge and of their righteousness; for, being well-fed, 1. They waxed fat, and grew thick, that is, they indulged themselves in all manner of luxury and gratifications of their appetites, as if they had nothing to do but to make provision for the flesh, to fulfil the lusts of it. They grew fat, that is, they grew big and unwieldy, unmindful of business, and unfit for it; dull and stupid, careless and senseless; and this was the effect of their plenty. Thus the prosperity of fools destroys them, Pro 1:32. Yet this was not the worst of it. 2. They kicked; they grew proud and insolent, and lifted up the heel even against God himself. If God rebuked them, either by his prophets or by his providence, they kicked against the goad, as an untamed heifer, or a bullock unaccustomed to the yoke, and in their rage persecuted the prophets, and flew in the face of providence itself. And thus he forsook God that made him (not paying due respect to his creator, nor answering the ends of his creation), and put an intolerable contempt upon the rock of his salvation, as if he were not indebted to him for any past favours, nor had any dependence upon him for the future. Those that make a god of themselves and a god of their bellies, in pride and wantonness, and cannot bear to be told of it, certainly thereby forsake God and show how lightly they esteem him.

II. Idolatry was the great instance of their apostasy, and which the former led them to, as it made them sick of their religion, self-willed, and fond of changes. Observe,

1. What sort of gods they chose and offered sacrifice to, when they forsook the God that made them, Deu 32:16, Deu 32:17. This aggravated their sin that those very services which they should have done to the true God they did, (1.) To strange gods, that could not pretend to have done them any kindness, or laid them under any obligation to them, gods that they had no knowledge of, nor could expect any benefit by, for they were strangers. Or they are called strange gods, because they were other than the one only true God, to whom they were betrothed and ought to have been faithful. (2.) To new gods, that came newly up; for even in religion, the antiquity of which is one of its honours, vain minds have strangely affected novelty, and, in contempt of the Ancient of days, have been fond of new gods. A new god! can there be a more monstrous absurdity? Would we find the right way to rest, we must ask for the good old way, Jer 6:16. It was true their fathers had worshipped other gods (Jos 24:2), and perhaps it had been some little excuse if the children had returned to them; but to serve new gods whom their fathers feared not, and to like them the better for being new, was to open a door to endless idolatries. (3.) They were such as were no gods at all, but mere counterfeits and pretenders; their names the invention of men's fancies, and their images the work of men's hands. Nay, (4.) They were devils. So far from being gods, fathers and benefactors to mankind, they really were destroyers (so the word signifies), such as aimed to do mischief. If there were any spirits or invisible powers that possessed their idol-temples and images, they were evil spirits and malignant powers, whom yet they did not need to worship for fear they should hurt them, as they say the Indians do; for those that faithfully worship God are out of the devil's reach: nay, the devil can destroy those only that sacrifice to him. How mad are idolaters, who forsake the rock of salvation to run themselves upon the rock of perdition!

2. What a great affront this was to Jehovah their God. (1.) It was justly interpreted a forgetting of him (Deu 32:18): Of the Rock that begat thee thou art unmindful. Mindfulness of God would prevent sin, but, when the world is served and the flesh indulged, God is forgotten; and can any thing be more base and unworthy than to forget the God that is the author of our being, by whom we subsist, and in whom we live and move? And see what comes of it, Isa 17:10, Isa 17:11, Because thou hast forgotten the God of thy salvation, and hast not been mindful of the Rock of thy strength, though the strange slips be pleasant plants at first, yet the harvest at last will be a heap in the day of grief and of desperate sorrow. There is nothing got by forgetting God. (2.) It was justly resented as an inexcusable offence: They provoked him to jealousy and to anger (Deu 32:16), for their idols were abominations to him. See here God's displeasure against idols, whether they be set up in the heart or in the sanctuary. [1.] He is jealous of them, as rivals with him for the throne in the heart. [2.] He hates them, as enemies to his crown and government. [3.] He is, and will be, very angry with those that have any respect or affection for them. Those consider not what they do that provoke God; for who knows the power of his anger?

Matthew Henry: Deu 32:19-25

The method of this song follows the method of the predictions in the foregoing chapter, and therefore, after the revolt of Israel from God, described in the foregoing verses, here follow immediately the resolves of divine Justice concerning them; we deceive ourselves if we think that God will be thus mocked by a foolish faithless people, that play fast and loose with him.

I. He had delighted in them, but now he would reject them with detestation and disdain, Deu 32:19. When the Lord saw their treachery, and folly, and base ingratitude, he abhorred them, he despised them, so some read it. Sin makes us odious in the sight of the holy God; and no sinners are so loathsome to him as those that he has called, and that have called themselves, his sons and his daughters, and yet have been provoking to him. Note, The nearer any are to God in profession the more noisome are they to him if they are defiled in a sinful way, Psa 106:39, Psa 106:40.

II. He had given them the tokens of his presence with them and his favour to them; but now he would withdraw and hide his face from them, Deu 32:20. His hiding his face signifies his great displeasure; they had turned their back upon God, and now God would turn his back upon them (compare Jer 18:17 with Jer 2:27); but here it denotes also the slowness of God's proceedings against them in a way of judgment. They began in their apostasy with omissions of good, and so proceeded to commissions of evil. In like manner God will first suspend his favours, and let them see what the issue of that will be, what a friend they lose when they provoke God to depart, and will try whether this will bring them to repentance. Thus we find God hiding himself, as it were, in expectation of the event, Isa 57:17. To justify himself in leaving them he shows that they were such as there was no dealing with; for, 1. They were froward and a people that could not be pleased, or obstinate in sin, and that could not be convinced and reclaimed. 2. They were faithless, and a people that could not be trusted. When he saved them, and took them into covenant, he said, Surely they are children that will not lie (Isa 63:8); but when they proved otherwise, children in whom is no faith, they deserved to be abandoned, and that the God of truth should have no more to do with them.

III. He had done every thing to make them easy and to please them, but now he would do that against them which should be most vexatious to them. The punishment here answers the sin, Deu 32:21. 1. They had provoked God with despicable deities which were not gods at all, but vanities, creatures of their own imagination, that could not pretend either to merit or to repay the respects of their worshippers; the more vain and vile the gods were after which they went a whoring the greater was the offence to that great and good God whom they set them up in competition with and contradiction to. This put two great evils into their idolatry, Jer 2:13. 2. God would therefore plague them with despicable enemies, that were worthless, weak, and inconsiderable, and not deserving the name of a people, which was a great mortification to them, and aggravated the oppressions they groaned under The more base the people were that tyrannised over them the more barbarous they would be (none so insolent as a beggar on horseback), besides that it would be infamous to Israel, who had so often triumphed over great and mighty nations, to be themselves trampled upon by the weak and foolish, and to come under the curse of Canaan, who was to be a servant of servants. But God can make the weakest instrument a scourge to the strongest sinner; and those that by sin insult their might Creator are justly insulted by the meanest of their fellow-creatures. This was remarkably fulfilled in the days of the judges, when they were sometimes oppressed by the very Canaanites themselves, whom they had subdued, Jdg 4:2. But the apostle applies it to the conversion of the Gentiles, who had been a people not in covenant with God, and foolish in divine things, yet were brought into the church, sorely to the grief of the Jews, who upon all occasions showed a great indignation at it, which was both their sin and their punishment, as envy always is, Rom 10:19.

IV. He had planted them in a good land, and replenished them with all good things; but now he would strip them of all their comforts, and bring them to ruin. The judgments threatened are very terrible, Deu 32:22-25. 1. The fire of God's anger shall consume them, Deu 32:22. Are they proud of their plenty? It shall burn up the increase of the earth. Are they confident of their strength? It shall destroy the very foundations of their mountains: there is no fence against the judgments of God when they come with commission to lay all waste. It shall burn to the lowest hell, that is, it shall bring them to the very depth of misery in this world, which yet would be but a faint resemblance of the complete and endless misery of sinners in the other world. The damnation of hell (as our Saviour calls it) is the fire of God's anger, fastening upon the guilty conscience of a sinner, to its inexpressible and everlasting torment, Isa 30:33. 2. The arrows of God's judgments shall be spent upon them, till his quiver is quite exhausted, Deu 32:23. The judgments of God, like arrows, fly swiftly (Psa 64:7), reaching those at a distance who flatter themselves with hopes of escaping them, Psa 21:8, Psa 21:12. They come from an unseen hand, but wound mortally, for God never misses his mark, 1Ki 22:34. The particular judgments here threatened are, (1.) Famine: they shall be burnt, or parched, with hunger. (2.) Pestilence and other diseases, here called burning heat and bitter destruction. (3.) The insults of the inferior creatures: the teeth of beasts and the poison of serpents, Deu 32:24. (4.) War and the fatal consequences of it, Deu 32:25. [1.] Perpetual frights. When the sword is without, there cannot but be terror within. 2Co 7:5, Without were fightings, within were fears. Those who cast off the fear of God are justly exposed to the fear of enemies. [2.] Universal deaths. The sword of the Lord, when it is sent to lay all waste, will destroy without distinction; neither the strength of the young man nor the beauty of the virgin, neither the innocency of the suckling nor the gravity or infirmity of the man of gray hairs, will be their security from the sword when it devours one as well as another. Such devastation does war make, especially when it is pushed on by men as ravenous as wild beasts and as venomous as serpents, Deu 32:24. See here what mischief sin does, and reckon those fools that make a mock at it.

Matthew Henry: Deu 32:26-38

After many terrible threatenings of deserved wrath and vengeance, we have here surprising intimations of mercy, undeserved mercy, which rejoices against judgment, and by which it appears that God has no pleasure in the death of sinners, but would rather they should turn and live.

I. In jealousy for his own honour, he will not make a full end of them, Deu 32:26-28. 1. It cannot be denied but that they deserved to be utterly ruined, and that their remembrance should be made to cease from among men, so that the name of an Israelite should never be known but in history; for they were a nation void of counsel (v, 28), the most sottish inconsiderate people that ever were, that would not believe the gory of God, though they saw it, nor understand his loving kindness, though they tasted it and lived upon it. Of those who could cast off such a God, such a law, such a covenant, for vain and dunghill-deities, it might truly be said, There is no understanding in them. 2. It would have been an easy thing with God to ruin them and blot out the remembrance of them; when the greatest part of them were cut off by the sword, it was but scattering the remnant into some remote obscure corners of the earth, where they should never have been heard of any more, and the thing had been done. See Eze 5:12. God can destroy those that are most strongly fortified, disperse those that are most closely united, and bury those names in perpetual oblivion that have been most celebrated. 3. Justice demanded it: I said I would scatter them. It is fit those should be cut off from the earth that have cut themselves off from their God; why should they not be dealt with according to their deserts? 4. Wisdom considered the pride and insolence of the enemy, which would take occasion from the ruin of a people that had been so dear to God, and for whom he had done such great things, to reflect upon God and to imagine that because they had got the better of Israel they had carried the day against the God of Israel: The adversaries will say, Our hand is high, high indeed, when it has been too high for those whom God himself fought for; nor will they consider that the Lord has done all this, but will dream that they have done it in despite of him, as if the God of Israel were as weak and impotent, and as easily run down, as the pretended deities of other nations. 5. In consideration of this, Mercy prevails for the sparing of a remnant and the saving of that unworthy people from utter ruin: I feared the wrath of the enemy. It is an expression after the manner of men; it is certain that God fears no man's wrath, but he acted in this matter as if he had feared it. Those few good people in Israel that had a concern for the honour of God's name feared the wrath of the enemy in this instance more than in any other, as Joshua (Jos 7:9), and David often; and, because they feared it, God himself is said to fear it. He needed not Moses to plead it with him, but reminded himself of it: What will the Egyptians say? Let all those whose hearts tremble for the ark of God and his Israel comfort themselves with this, that God will work for his own name, and will not suffer it to be profaned and polluted: how much soever we deserve to be disgraced, God will never disgrace the throne of his glory.

II. In concern for their welfare, he earnestly desires their conversion; and, in order to that, their serious consideration of their latter end, Deu 32:29. Observe, 1. Though God had pronounced them a foolish people and of no understanding, yet he wishes they were wise, as Deu 5:29, O that there were such a heart in them! and Psa 94:8, You fools, when will you be wise? God delights not to see sinners ruin themselves, but desires they will help themselves; and, if they will, he is ready to help them. 2. It is a great piece of wisdom, and will contribute much to the return of sinners to God, seriously to consider the latter end, or the future state. It is here meant particularly of that which God by Moses had foretold concerning this people in the latter days: but it may be applied more generally. We ought to understand and consider, (1.) The latter end of life, and the future state of the soul. To think of death as our removal from a world of sense to a world of spirits, the final period of our state of trial and probation, and our entrance upon an unchangeable state of recompence and retribution. (2.) The latter end of sin, and the future state of those that live and die in it. O that men would consider the happiness they will lose, and the misery they will certainly plunge themselves into, if they go on still in their trespasses, what will be in the end thereof, Jer 5:31. Jerusalem forgot this, and therefore came down wonderfully, Lam 1:9.

III. He calls to mind the great things he had done for them formerly, as a reason why he should not quite cast them off. This seems to be the meaning of that (Deu 32:30, Deu 32:31), "How should one Israelite have been too hard for a thousand Canaanites, as they have been many a time, but that God, who is greater than all gods, fought for them!"And so it corresponds with that, Isa 63:10, Isa 63:11. When he was turned to be their enemy, as here, and fought against them for their sins, then he remembered the days of old, saying, Where is he that brought them out of the sea? So here, his arm begins to awake as in the days of old against the wrath of the enemy, Psa 138:7. there was a time when the enemies of Israel were sold by their own rock, that is, their own idol-gods, who could not help them, but betrayed them, because Jehovah, the God of Israel, had shut them up as sheep for the slaughter. For the enemies themselves must own that their gods were a very unequal match for the God of Israel. For their vine is of the vine of Sodom, Deu 32:32, Deu 32:33. This must be meant of the enemies of Israel, who fell so easily before the sword of Israel because they were ripe for ruin, and the measure of their iniquity was full. Yet these verses may be understood of the strange prevalency of the enemies of Israel against them, when God made use of them as the rod of his anger, Isa 10:5, Isa 10:6. "How should one Canaanite chase a thousand Israelites"(as it is threatened against those that trust to Egypt for help, Isa 30:17, One thousand shall flee at the rebuke of one ) "unless Israel's rock had deserted them and given them up."For otherwise, however they may impute their power to their gods (Hab 1:11), as the Philistines imputed their victory to Dagon, it is certain the enemies' rock could not have prevailed against the rock of Israel; God would soon have subdued their enemies (Psa 81:14), but that the wickedness of Israel delivered them into their hands. For their vine, that is, Israel's, is of the vine of Sodom, Deu 32:32, Deu 32:33. They were planted a choice vine, wholly a right seed, but by sin had become the degenerate plant of a strange vine (Jer 2:21), and not only transcribed the iniquity of Sodom, but outdid it, Eze 16:48. God called them his vineyard, his pleasant plant, Isa 5:7. But their fruits were, 1. Very offensive, and displeasing to God, bitter as gall. 2 Very malignant, and pernicious one to another, like the cruel venom of asps. Some understand this of their punishment; their sin would be bitterness in the latter end (2Sa 2:26), it would bite like a serpent and sting like an adder, Job 20:14, Pro 23:32.

IV. He resolves upon the destruction of those at last that had been their persecutors and oppressors. When the cup of trembling goes round, the king of Babel shall pledge it at last, Jer 25:26, and see Isa 51:22, Isa 51:23. The day is coming when the judgment that began at the house of God shall end with the sinner and ungodly, 1Pe 4:17, 1Pe 4:18. God will in due time bring down the church's enemies.

1. In displeasure against their wickedness, which he takes notice of, and keeps an account of, Deu 32:34, Deu 32:35. "Is not this implacable fury of theirs against Israel laid up in store with me, to be reckoned for hereafter, when it shall be made to appear that to me belongs vengeance? "Some understand it of the sin of Israel, especially their persecuting the prophets, which was laid up in store against them from the blood of righteous Abel, Mat 23:35. However it teaches us that the wickedness of the wicked is all laid up in store with God. (1.) He observes it, Psa 90:8. He knows both what the vine is and what the grapes are, what is the temper of the mind and what are the actions of life. (21.) He keeps a record of it both in his own omniscience and in the sinner's conscience; and this is sealed up among his treasures, which denotes both safety and secresy: these books cannot be lost, nor will they be opened till the great day. See Hos 13:12. (3.) He often delays the punishment of sin for a great while; it is laid up in store, till the measure be full, and the day of divine patience has expired. See Job 21:28-30. (4.) There is a day of reckoning coming, when all the treasures of guilt and wrath will be broken up, and the sin of sinners shall surely find them out. [1.] The thing itself will certainly be done, for the Lord is a God to whom vengeance belongs, and therefore he will repay, Isa 59:18. This is quoted by the apostle to show the severity of God's wrath against those that revolt from the faith of Christ, Heb 10:30. [2.] It will be done in due time, in the best time; nay, it will be done in a short time. The day of their calamity is at hand; and, though it may seem to tarry, it lingers not, it slumbers not, but makes haste. In one hour, shall the judgment of Babylon come.

2. He will do it in compassion to his own people, who, though they had greatly provoked him, yet stood in relation to him, and their misery appealed to his mercy (Deu 32:36): The Lord shall judge his people,. that is, judge for them against their enemies, plead their cause, and break the yoke of oppression under which they had long groaned, repenting himself for his servants; not changing his mind, but changing his way, and fighting for them, as he had fought against them, when he sees that their power is gone. This plainly points at the deliverances God wrought for Israel by the judges out of the hands of those to whom he had sold them for their sins (see Jdg 2:11-18), and how his soul was grieved for the misery of Israel (Jdg 10:16), and this when they were reduced to the last extremity. God helped them when they could not help themselves; for there was none shut up or left; that is, none that dwelt either in cities or walled towns, in which they were shut up, nor any that dwelt in scattered houses in the country, in which they were left at a distance from neighbours. Note, God's time to appear for the deliverance of his people is when things are at the worst with them. God tries his people's faith, and stirs up prayer, by letting things go to the worst, and then magnifies his own power, and fills the faces of his enemies with shame and the hearts of his people with so much the greater joy, by rescuing them out of extremity as brands out of the burning.

3. He will do it in contempt and to the reproach of idol-gods, Deu 32:37, Deu 32:38. Where are their gods? Two ways it may be understood: (1.) That God would do that for his people which the idols they had served could not do for them. They had forsaken God, and been very liberal in their sacrifices to idols, had brought to their altars the fat of their sacrifices and the wine of their drink-offerings, which they supposed their deities to feed upon and on which they feasted with them. "Now,"says God, "will these gods you have made your court to, at so great an expense, help you in your distress, and so repay you for all your charges in their service? Go get you to the gods you have served, and let them deliver you, Jdg 10:14. This is intended to convince them of their folly in forsaking a God that could help them for gods that could not, and so to bring them to repentance and qualify them for deliverance. When the adulteress shall follow after her lovers and not overtake them, pray to her idols and receive no kindness from them, then she shall say, I will go and return to my first husband, Hos 2:7. See Isa 16:12; Jer 2:27, Jer 2:28. Or, (2.) That God would do that against his enemies which the idols they had served could not save them from, Sennacherib and Nebuchadnezzar boldly challenged the God of Israel to deliver his worshippers (Isa 37:10; Dan 3:15), and he did deliver them, to the confusion of their enemies. But the God of Israel challenged Bel and Nebo to deliver their worshippers, to rise up and help them, and to be their protection (Isa 47:12, Isa 47:13); but they were so far from helping them that they themselves, that is, their images, which was all that was of them, went into captivity, Isa 46:1, Isa 46:2. Note, Those who trust to any rock but God will find it sand in the day of their distress; it will fail them when they most need it.

Matthew Henry: Deu 32:39-43

This conclusion of the song speaks three things:

I. Glory to God, Deu 32:39. "See now upon the whole matter, that I, even I, am he. Learn this from the destruction of idolaters, and the inability of their idols to help them."The great God here demands the glory, 1. Of a self-existence: I, even I, am he. Thus Moses concludes with that name of God by which he was first made to know him (Exo 3:14), " I am that I am. I am he that I have been, that I will be, that I have promised to be, that I have threatened to be; all shall find me true to my word."The Targum of Uzzielides paraphrases it thus: When the Word of the Lord shall reveal himself to redeem his people, he shall say to all people, See that I now am what I am, and have been, and I am what I will be, which we know very well how to apply to him who said to John, I am he who is, and was, and is to come, Rev 1:8. These words, I even I, am he, we meet with often in those chapters of Isaiah where God is encouraging his people to hope for their deliverance out of Babylon, Isa 41:4; Isa 43:11, Isa 43:13, Isa 43:25, Isa 46:4. 2. Of a sole supremacy. "There is no god with me. None to help with me, none to cope with me."See Isa 43:10, Isa 43:11. 3. Of an absolute sovereignty, a universal agency: I kill, and I make alive; that is, all evil and all good come from his hand to providence; he forms both the light of life and the darkness of death, Isa 45:7; Lam 3:37, Lam 3:38. Or, He kills and wounds his enemies, but heals and makes alive his own people, kills and wounds with his judgments those that revolt from him and rebel against him; but, when they return and repent, he heals them, and makes them alive with his mercy and grace. Or it denotes his incontestable authority to dispose of all his creatures, and the beings he has given them, so as to serve his own purposes by them: Whom he will he slays, and whom he will he keeps alive, when his judgments are abroad. Or thus, Though he kill, yet he makes alive again: though he cause grief, yet will he have compassion, Lam 3:32. Though he have torn, he will heal us, Hos 6:1, Hos 6:2. The Jerusalem Targum reads it, I kill those that are alive in this world, and make those alive in the other world that are dead. And some of the Jewish doctors themselves have observed that death, and a life after it, that is, eternal life, is intimated in these words. 4. Of an irresistible power, which cannot be controlled: Neither is there any that can deliver out of my hand those that I have marked for destruction. As no exception can be made against the sentence of God's justice, so no escape can be made from the executions of his power.

II. Terror to his enemies, Deu 32:40-42. Terror indeed to those that hate him, as all those do that serve other gods, that persist in wilful disobedience to the divine law, and that malign and persecute his faithful servants. These are those to whom God will render vengeance, those his enemies that will not have him to reign over them. In order to alarm such in time to repent and return to their allegiance, the wrath of God is here revealed from heaven against them. 1. The divine sentence is ratified with an oath (Deu 32:40): He lifts up his hand to heaven, the habitation of his holiness; this was an ancient and very significant sign used in swearing, Gen 14:22. And, since he could swear by no greater, he swears by himself and his own life. Those are miserable without remedy that have the word and oath of God against them. The Lord hath sworn, and will not repent, that the sin of sinners shall be their ruin if they go on in it. 2. Preparation is made for the execution: The glittering sword is whet. See Psa 7:12. It is a sword bathed in heaven, Isa 34:5. While the sword is in whetting, space is given to the sinner to repent and make his peace, which, if he neglects, will render the wound the deeper. And, as the sword is whet, so the hand that is to wield it takes hold on judgment with a resolution to go through with it. 3. The execution itself will be very terrible: The sword shall devour flesh in abundance, and the arrows be made drunk with blood, such vast quantities of it shall be shed, the blood of the slain in battle, and of the captives, to whom no quarter shall be given, but who shall be put under military execution. When he begins revenge he will make an end; for in this also his work is perfect. The critics are much perplexed with the last clause, From the beginning of revenges upon the enemy. The learned bishop Patrick (that great master) thinks it may admit this reading, From the king to the slave of the enemies, Jer 50:35-37. When the sword of God's wrath is drawn it will make bloody work, blood to the horse-bridles, Rev 14:20.

III. Comfort to his own people (Deu 32:43): Rejoice, O you nations, with his people. He concludes the song with words of joy; for in God's Israel there is a remnant whose end will be peace. God's people will rejoice at last, will rejoice everlastingly. Three things are here mentioned as the matter of joy: - 1. The enlarging of the church's bounds. The apostle applies the first words of this verse to the conversion of the Gentiles. Rom 15:10, Rejoice you Gentiles with his people. See what the grace of God does in the conversion of souls, it brings them to rejoice with the people of God; for true religion brings us acquainted with true joy, so great a mistake are those under that think it tends to make men melancholy. 2. The avenging of the church's controversies upon her adversaries. He will make inquisition for the blood of his servants, and it shall appear how precious it is to him; for those that spilt it shall have blood given them to drink. 3. The mercy God has in store for his church, and for all that belong to it: He will be merciful to his land, and to his people, that is, to all every where that fear and serve him. Whatever judgments are brought upon sinners, it shall go well with the people of God; in this let Jews and Gentiles rejoice together.

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

Commentary -- Other

Critics Ask: Deu 32:13

DEUTERONOMY 32:13-14 —How could there be sufficient pasture for the herds of 2 million people in a desert?

PROBLEM: The Bible informs us that the children of Israel wandered in the “desert” for 40 years (cf. Ex. 19:2 ; 23:31 ). They numbered over 600,000 adult men ( Ex. 12:37 ; Num. 1:1-4:49 ), which would be a total population of some 2 million. But, Deuteronomy 32:13-14 speaks of there being plenty of produce for them and their flocks, which seems highly improbable for this many people and flocks in a “desert.”

SOLUTION: Several things should be kept in mind. First of all, the Hebrew word “desert” does not imply the total desolation that it may connote today. It can be translated “wilderness.” There were rivers and pastures in this wilderness.

Second, there is good evidence, even from modern times, that this wilderness had far more water and vegetation than it presently does, as is demonstrated by archaeological exploration of the remains of previous civilizations in that area.

Finally, God Himself provided for all their needs in the wilderness in several ways:

1. God provided them ample food (manna) for the entire 40 years ( Ex. 16:35 ).

2. He also gave water “abundantly” for them and their flocks ( Num. 20:11 ).

3. Since they came with “a great deal of livestock” ( Ex. 12:38 ), they would naturally have plenty of milk to drink.

4. Since the land was apparently more arid than today, there were undoubtedly natural rivers, springs, and pastures as well.

5. By commerce with the surrounding nations (Midianites, Edomites, and Ishmaelites), they could obtain other needed things with the large amount of silver and gold they took from Egypt (cf. Ex. 12:35-36 ).   

Critics Ask: Deu 32:14

DEUTERONOMY 32:13-14 —How could there be sufficient pasture for the herds of 2 million people in a desert?

PROBLEM: The Bible informs us that the children of Israel wandered in the “desert” for 40 years (cf. Ex. 19:2 ; 23:31 ). They numbered over 600,000 adult men ( Ex. 12:37 ; Num. 1:1-4:49 ), which would be a total population of some 2 million. But, Deuteronomy 32:13-14 speaks of there being plenty of produce for them and their flocks, which seems highly improbable for this many people and flocks in a “desert.”

SOLUTION: Several things should be kept in mind. First of all, the Hebrew word “desert” does not imply the total desolation that it may connote today. It can be translated “wilderness.” There were rivers and pastures in this wilderness.

Second, there is good evidence, even from modern times, that this wilderness had far more water and vegetation than it presently does, as is demonstrated by archaeological exploration of the remains of previous civilizations in that area.

Finally, God Himself provided for all their needs in the wilderness in several ways:

1. God provided them ample food (manna) for the entire 40 years ( Ex. 16:35 ).

2. He also gave water “abundantly” for them and their flocks ( Num. 20:11 ).

3. Since they came with “a great deal of livestock” ( Ex. 12:38 ), they would naturally have plenty of milk to drink.

4. Since the land was apparently more arid than today, there were undoubtedly natural rivers, springs, and pastures as well.

5. By commerce with the surrounding nations (Midianites, Edomites, and Ishmaelites), they could obtain other needed things with the large amount of silver and gold they took from Egypt (cf. Ex. 12:35-36 ).   

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

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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.