Give ear, O ye heavens, and I will speak. Deuteronomy 32:1, 2 Moses' adjuration A. H. Drysdale, M. A. Isaiah makes a similar sublime commencement to his prophecies, apostrophising heaven and earth in nearly identical language. Moses had already used the same sentiment in simple didactic form when he said, "I call heaven and earth to witness this day, that I have set before thee life and death, the blessing and the curse," and thereby he explains the meaning of this more highly poetic style of adjuration. Such an adjuration indicates great intensity, elevation, and sincerity of feeling, while calling attention to the solemn importance of what is about to be said. It is like a herald's cry, the sound of the tocsin, or the summoning of an assize. For heaven and earth had both of them been witnesses of the covenant and giving of the law. By a sudden but suggestive transition we are introduced to the style and theme of the song. The change is from the awe-inspiring to the tenderest of moods; but it is made without derogating from the loftiness of the thought. The imagery of the gentle rain and the softly distilling dew is a fit sequel to the opening appeal to heaven and earth, and bespeaks attention to the source, the quality, and the design of the song. 1. Its source. The reference to dew and rain implies, first of all, that the whole subject, suggestion, and origin of the song is from above. Nothing but a voice Divine will ever avail to soften human nature, come home to the conscience, subjugate the will and reign in the affections. "Ascribe ye greatness," therefore, that is, authoritativeness, "unto our God." 2. Its quality. "My doctrine shall drop as the rain, my speech shall distil as the dew." The song is just the pith and substance of the Book of Deuteronomy; the distilled quintessence of the Deuteronomic law and covenant. It is a protestation that no community can ever thrive, surmount their dangers and slough off their corruptions, by simply confining their attention to earthly relations and requisitions. They need a higher motive and spirit of life as a sustaining and self-cleansing principle — in one word, a Gospel of God. 3. Its design. "As the small rain upon the tender grass, and as the showers upon the herb"; gentle, yet copious and penetrative; soft, seasonable and saturating; not like a sudden but soon spent thunderstorm, nor the beating of hail that dashes where it alights; rather like small rain, the softer it falls the deeper it sinks; or like the dew, the more insinuating it is, the more fertilising and lastingly effective. ( A. H. Drysdale, M. A. ) My speech shall distil as the dew God's doctrine as the dew D. F. Jarman, M. A. What a representation of gentleness! The doctrine shall not fall in torrents, but it shall drop; the speech shall not even be felt in its descent, for it shall distil. Yet who is it employs this gentlest of all gentle imagery? It is Moses: the self-same man who had pronounced the terrific judgments on Egypt. He had promulgated a system which was given forth in thunder, and lightning, and thick darkness, and a terrible tempest; the publication of this law was attended with the severest penalties. Notwithstanding every appearance to the contrary, it was true of every word which God spake by Moses, as well as of every word which Jesus spoke, that His doctrine dropped like the rain, and distilled like the dew. We need scarcely tell you that the term "doctrine" includes all God's teaching in every portion of His revelation to man. It matters not whether truth be found in direct assertions of great principles, or whether it be wrapped up in the imagery of poetry, the shadows of the types, the facts of history, or the allegories of parables; it is all the same truth. Thus not only is every form of God's Word "doctrine," but in its fertilising effects on the soul may most appropriately be compared to the dropping rain and distilling dew. But in order to understand this gentle character ascribed by Moses to God's doctrine, you must take heed that you do not fall into several errors which will perplex your belief in the dew-like influence of Divine truth. The first of these errors is to confound the effect of doctrine itself with that outward teaching by which it may often be set forth. The mere manner of teaching is no just criterion of the matter of teaching. There are differences of character which even demand differences of outward instruction. But, secondly, we must warn you against supposing that God does not sometimes adopt an internal as well as an external mode of teaching, which may appear to conflict with the statements of our text. How often do the threatenings of Divine wrath seem to lay hold on the spirit, and for a time keep it shrinking beneath the prospect of inevitable destruction! But notwithstanding these modes of teaching which God may often employ, yet we maintain that the substance of that teaching is what Moses describes it — gentle as the dropping rain, the distilling dew, the small rain, the soft shower. You will remark that the sacred writer declares that his doctrine is to be like "small rain on the tender herb"; and this sentence it is which explains the entire seeming anomaly we have noticed. God's truth does not fall like small rain on the hardy, tough, strong herb, but like small rain on the tender herb. There must be a preparation — a softening of the soul to receive the gentle influences of the Gospel. And not only at our first conversion to God, but even afterwards, the herb may become hardened, and require occasional softening, before the small rain is given. The advanced Christian sometimes complains of waves and billows; he hears deep calling to deep at the noise of God's waterspouts. But the sole reason of this is that there is some deficiency in the tenderness of the herb — some setting up of the head which needs the blast of the storm to bring it low, God loves not to see a proud look; He loves not a stiff-necked obedience; He loves not to find His servant chafing against the bit; He must have the herb tender. The ground being thus prepared, the doctrine of the Lord always drops as the rain and distils as the dew. But let us glance at a few brief practical truths which the imagery of our text suggests. 1. If you are watered by this heavenly dew, it must be all — pervading: Look at the. grass after the dew has fallen; it is thoroughly covered with moisture; nothing saturates it so completely; a storm would not wet it half so effectually; the plant is all over the same; no leaf but it sparkles with dewdrops; no blade escapes; all are steeped in dew. Now, is it the same with you? The operation of the Spirit is always total and entire. All things become new where He works. 2. Then, secondly, recollect that another of the characteristics of this dew is its diffusiveness. Not only is the dew the most equal and general giver of moisture, but the plants which receive it pass it on to others. From leaf to leaf, and from blade to blade it falls, so that if you pass through a forest on a dewy morning it is one constant dropping. So must it be with the Christian. He is not only to be influenced by the Spirit himself, but by the aid of the same Spirit he must pass on that influence to others. 3. Thirdly, still another feature of this dew is its fertilising effects. It often falls most heavily at times of the year when drought prevails, and when the plants would otherwise be scorched and withered. Its final effect is not superficial; it does not merely wet the leaves and flowers, but it percolates to the very root. The dew thus develops itself in fruits: it waters the plant, and makes it bring forth abundantly. And so with our dew. Whenever the influences of the Spirit are felt, the fruits of the Spirit are seen. 4. But, lastly, another feature of this dew is that it will prove specially and abundantly operative in the time of trial. It is not when the sun shines that the dew falls; it principally descends when the day is wrapped in evening shades or when the morning is still hidden in twilight, or when dark night has already set in: so likewise is sorrow a time of special dew falling. When have the promises and love of God so gentle and yet powerful an influence as in affliction's sad hour? When are His cheering truths so sweet as when trouble embitters the soul? ( D. F. Jarman, M. A. ) The dew of the Word F. R. Havergal. "Distil as the dew." Who hears the dew fall? What microphone could reveal that music to our "gross unpurged ears"? 1. The dew distils in silence. So does the speech of God. In stillness God's love is condensed into dew like communications; not read, nor heard, but known by direct power of the Spirit upon the soul. Not much in noise, turmoil, and bustle. 2. The dew distils in darkness. You look out some dark night: there is no storm, no rain, not the least token to your senses of what is going on. In the morning you see every blade and leaf tipped with a dewdrop, everything revived and freshened, prepared for the heat of the day. So His words fall on your souls in darkness, not with sensible power; nothing flashes out from the page, nothing shines to shed pleasant light on your path. You do not hear sound of abundance of rain, but the words are distilling as the dew and preparing you for day. 3. The dew falls not in one mass of water, but innumerable little drops. What one drop does not reach another does. It is not one overwhelmingly powerful word which does this holy night work in the soul, but the unrealised influences of many, dropping silently on the plants of the Lord; one resting here, another there; one touching an unrecognised need, another reaching an unconsciously failing grace. "Each drop uncounted hath its own mission, and is duly sent to its own leaf or blade." 4. Sometimes God's dew goes on falling many hours of night. Watches seem long, and starlight does not reveal it. But none is lost; some is already doing hidden work as it falls around the very roots of our being, some ready to be revealed in sparkling brightness when the night is over; lessons learnt among the shadows to be lived out in the sunshine. 5. The object of the dew is to maintain life in dry places and seasons. In rainless regions this is better understood. Any dry week in summer we see enough to understand the beauty of the figure. This speech is spirit and life to souls, however feebly, yet really alive to God. Dew does nothing for stones, nor a dead leaf. It falls on little fading plants, whose leaves absorb life, renewing moisture, and closed blossoms open out again with fresher fragrance than before. Dryness is more to be dreaded than darkness. ( F. R. Havergal. ) Genuine religious teaching Homilist. I. Genuine religious teaching is GENTLE. Descends on the soul as the dew and small rain. The great religious teachers have been quiet talkers. II. Genuine religious teaching is PENETRATING. Goes down through the intellect into the conscience and heart. III. Genuine religious teaching is REFRESHING. Descends with quickening influence into the soul. ( Homilist. ) Soothing nature of Christian doctrine R. L. Cotton, M. A. The lovely gentleness, the refreshing and cheering nature, of Divine doctrine is here most beautifully set forth. And, indeed, very useful is it that the amiable character of our blessed religion should be as much as possible presented to the view of men. For could they once see it they would be so in love with its beauty that their whole soul would be ravished with delight in thinking of it, and would teem with desire to be effectually possessed of it. But how is the beauty of religion to be shown to men? It cannot be really apprehended but by experience. Wherefore offer a fervent prayer to heaven for grace to dispose your hearts to receive this Word. We cannot be surprised at finding the "yoke easy and the burden light" of that Master who is thus "meek and lowly in heart." He graciously promises that if we take this yoke upon us we shall "find rest to our souls." This doctrine does, indeed, drop upon the souls of troubled sinners with the softness of a gentle rain falling upon a fleece of wool. Is, then, all forgiven? Am I cleansed from all my sin, relieved from all my guilt? Am I at peace with God? Do I partake of His love? "Blessed is he whose unrighteousness is forgiven, and whose sin is covered." But when we come to consider the new life, the service of Christ, which must follow if we are to walk in favour with God, shall we then find this comfort and gentleness of Christian doctrine? Most assuredly we shall in the doctrine itself. The resistance which our passions and inclinations make to the Divine law causes all the discomfort and painfulness in submitting our hearts to be ruled by it. But it may be acknowledged that holiness of heart and life when attained may be comfortable, delightful; and yet a man may say, Doubtless it would be good for me to give up my unchaste and intemperate manner of living, but I cannot endure the self-denial necessary for it. A man may say, It would be good indeed for me to be a devoted servant of Jesus, but I don t know how to tear myself from my old habits, and leave my feigner companions. Could I see all this done, see myself become a new creature, and become associated with religious people, I believe that I could be happy. But now think of this one thing. What kind of Master are you called upon to serve? Is it not Jesus Christ, the kind and forbearing? Will not He be a gentle Master to you? With what gentleness is He represented administering spiritual food to the souls of His people! How considerate is He set forth of the different spiritual condition and circumstances of men, how tender to those who are in weakness, or in a great trial and difficulty! By the gentle influences of the Holy Spirit He can convert the soul, and change all its dispositions and affections. Thus will Jesus, in the most-gentle and yet the most powerful manner, lead those who commit themselves to Him. ( R. L. Cotton, M. A. ) Doctrine as rain; speech as dew J. Parker, D. D. The earth without rain cannot grow one tiny grass blade; when the clouds keep away the flowers hang down their heads, and shrivel and burn, and represent the very spirit of necessity and pain. We must have the black clouds; how welcome they are after a time of drought and scorching, when the earth is opening its mouth and asking for a draught of water! So God's doctrine is to be poured out upon thirsty souls, burnt and scorched lives, ruined and unproductive natures. The rain plash is a sweet music, a tender appeal, a liquid persuasion. The rain will accommodate itself to all forms and shapes, and it will impartially visit the poor man's little handful of garden and the great man's countless acres. Such is the Gospel of Christ: it is impartial, gentle, necessary; it finds the heart when the heart is scorched, and asks to heal its burning, and to make the barren land of the inner life beautiful with summer flowers. We cannot tell how the Word gets into the heart — how softly, how silently: it is there, and we knew it not; we expected it, and at the very time we were looking out for it, it was already there; it is the secret of the Lord, and it moves by a noble mystery of action, so that no line can be laid upon it, and no man may arbitrarily handle the wealth of gold. "As the small rain upon the tender herb, and as the showers upon the grass." There shall be adaptation between the one and the other: if the herb is "tender" the rain must be "small." Do not thunder upon us with Thy great power; do not plead against us with all the winds of Thine eloquence, for who could stand against the storm? On the other hand, the tenderer the grass the better it can bear even the scudding shower and the heavy downpour. Great trees are torn, or wrenched from their roots, or are thrust down in contempt, but all the grass of the meadow is but the greener for the winds which have galloped over it, or the great rivers that have poured themselves upon the emerald bed. Jesus will bless the meek, the merciful, the pure in heart, the peace loving; but as for those who in heathen vanity set themselves up against Him, He will dash them in pieces like a potter's vessel. The Word does not always produce an instantaneous effect: the Word has sometimes to filter well down into the thought and into the heart and life; and the Word does not report itself in the mere quantity of the doctrine, but in the greenness of the young grass, in the beauty and fruitfulness of the tender herb: no statistical return shall be made of the number of discourses heard, or the number of chapters read, but the life shall be the more verdant in spring-like beauty, and the more splendid in all the colouring of summer. ( J. Parker, D. D. ) As the small rain upon the tender herb. Small rain for tender herbs The highest power is consistent with the lowliest tenderness. He that is mightiest in word is mighty, not so much in thunder, and earthquake, and fire, as in a silent persuasiveness. I. MOSES MEANT TO BE TENDER. Moses intended, in the sermon he was about to preach, to be exceedingly gentle. He would water minds as tender herbs, and water them in the same fashion as the small rain does. He would not be a beating hail, nor even a down-pouring shower, but he would be "as the small rain upon the tender herb." 1. And this is the more remarkable, because he was about to preach a doctrinal sermon. Does he not say, "My doctrine shall drop as the rain"? 2. It is equally remarkable that this discourse of Moses was a sermon of rebuke, lie rebuked the people, with no small degree of sternness, when he said, "Jeshurun waxed fat, and kicked; thou art waxen fat, thou art grown thick; then he forsook God which made him." He warned the people of their great sin, and he did not hesitate to say, "They are a nation void of counsel, neither is there any understanding in them." Yet he felt that he had rebuked with the utmost meekness, and had still been as the soft dew and gentle rain. Upbraiding must be done in tenderness. 3. Furthermore, his style of speech was compassionately considerate, even as the dew seems to consider the withered grass, and the small rain to adapt itself to the tender herb. In his teaching he evidently thought of the feebler sort, and suited himself to those depressed by grief. 4. Furthermore, note well that the truth which our Lord spoke had always a refreshing effect upon those who were spiritually alive,. Our blessed Master's sermons were "as the small rain upon the tender herb," not merely for the softness of their descent, but for the wondrous efficacy with which they came. His words fell not as fire flakes to destroy, nor as the dust from the wilderness to defile, but ever as the warm shower to cherish. So we learn that Moses meant to be tender, and Jesus was tender. What else do we learn? 5. Why, that all the servants of Jesus Christ ought to he tender; for if Moses was so, much more should we be. II. MOSES HOPED TO BE PENETRATING: "as the small rain upon the tender herb." Now, small rain is meant to enter the herb, so that it may drink in the nourishment and be truly refreshed. The rain is not to drench the herb, and it is not to flood it; it is to feed it, to revive it. This was what Moses aimed at. That is what all true preachers of Christ aim at. Why is it some people never seem to take in the Word, "as the small rain upon the tender herb"? 1. I suppose it is, first, because some of it may be above their understanding. If you hear a sermon, and you do not know at all what the good man is about, how can it benefit you? 2. Many do not drink in the sacred Word because it seems to them too good to be true. This is limiting the goodness of God: God is so good that nothing can be too good to be looked for from Him. 3. Many persons do not receive the Gospel promise to the full because they do not think it is true to them; anybody else may be blessed in that way, but they cannot think it probable that they shall be. Though the Gospel is particularly directed to sinners, yet these good folks think, "Surely grace could never reach to us." Oh, how we lose our labour, and fail to comfort men, because of the unbelief which pretends to be the child of humility, but is really the offspring of pride! The small rain does not get at the tender herb, because the herb shrinks from the silver drops which would cherish it. 4. No doubt many miss the charming influences of heavenly truth because they do not think enough. Is it not strange that people should think sermons worth hearing, but not worth meditating upon? It is as foolish as if a man thought a joint of meat worth buying, but not worth cooking; for meditation is, as it were, a sort of holy cookery by which the truth is prepared to be food for the soul. 5. And, once more, we ought to pray that when we hear the Word we may be prepared to receive it: it is of great importance that we should open the doors of our soul to let the Gospel enter us. Hospitality to truth is charity to ourselves. III. MOSES HOPED TO SEE RESULTS. "As the small rain upon the tender herb." Now, observe, in looking about among mankind, that whenever wise men expect any result from their labours, they always go to work in a manner adapted to the end they have in view. Finding the people to be comparable to tender herbs, he adapted his speech to them, and made it like the small rain. Now, what will be the result if we do the same? It will come to pass there will be among us young converts like tender herbs, newly planted, and if we speak in tenderness we shall see the result, for they will take root in the truth, and grow in it. Paul planted, and then Apollos watered. Why did Apollos water? Because you must water plants after you have planted them, that they may the more readily strike into the earth. Happy shall you be if you employ your greater experience in strengthening those whose new life is as yet feeble. Next, when a man's discourse is like small ram to the tender herb, he sees the weak and perishing one revive and lift up his head. The herb was withering at first, it lay down faint and ready to die; but the small rain came, and it seemed to say, "Thank you," and it looked up, and lifted its head, and recovered from its swoon. You will see a reviving effect produced upon faint hearts and desponding minds. You will be a comforter, you will cheer away the fears of many, and make glad the timid and fearful. What a blessing it is when you see that result, for there is so much the more joy in the world, and God is so much the more glorified! When you water tender herbs, and see them grow, you have a further reward. It is delightful to watch the development and increase of grace in those who are under our care. ( C. H. Spurgeon . ) Ascribe ye greatness unto our God. Deuteronomy 32:3 The greatness of God E. T. Prust. I. OUR PRIMARY CONCERN SHOULD BE TO ATTEMPT TO REALISE THE GREATNESS OF GOD, however inadequate all our conceptions may be. 1. His underived, independent, and eternal existence. In this His nature stands out in distinction from all created being. 2. The infinitude of His knowledge. There is no evading His glance, no travelling beyond the reach of His omniscience, no baffling His skill, no frustrating His plans, "no searching of His understanding." 3. The boundlessness of His power and dominion. "Great is the Lord, and of great power." Take the microscope, and all the orders of existence which it reveals are embraced in His providence. Take the telescope, and as worlds on worlds pass before your vision, you only survey other parts of His great and boundless empire. 4. The grandeur of His moral perfections. His holiness is unspotted, the standard and pattern of righteousness to all creatures and to all worlds. His goodness is vast and unutterable. It gave us "His unspeakable gift." His faithfulness endureth to all generations, giving stability to the world which He created. II. THE PRACTICAL LESSONS ENFORCED IN THE CALL TO "ASCRIBE GREATNESS TO OUR GOD." 1. Our adoration is a fitting tribute to His greatness and majesty. "Whoso offereth praise glorifieth Me." It is the acknowledgment on our part of His natural and moral perfections. 2. It is not only, however, by the direct exercise of adoration that we are to fulfil the exhortation of the text, but by cultivating a humbling impression of the Divine Majesty ever on our hearts. What humility should we, as creatures, cherish in the presence of the greatness of God! What lowliness of spirit should there be in our supplications and pleadings with God! How unseemly is all that is irreverential before Him! 3. Whilst the Divine greatness should humble us, however, it may also inspire us with confidence, if living and walking before Him. What a friend and helper is He to those who loyally serve Him! It is related of one of the greatest of the French preachers that, when called to preach a funeral discourse for Louis XIV before a crowded audience and in the presence of the French Court, he broke the hushed silence of the vast assembly when he entered the pulpit and began to speak, by the exclamation, There is nothing great but God, and then, having nerved himself for his work, addressed himself to his subject. In sorest bereavements He can sustain, and in the solemn void which they have created can make His own presence all the more realisingly felt. Specially let us cherish such confidence in reference to the interests of religion in the world, and look forward to a great future for the Church of God, though earth and hell oppose. ( E. T. Prust. ) The Great Supreme I. A CAUTION. In as much as Moses had said, "Ascribe ye greatness unto our God," he intended to hint to us that we ought to ascribe greatness to none else. 1. If I worship a created being, if I seek the intercession of any save the one Person who is ordained to be the Mediator between God and man, the Man Christ Jesus, I do in that degree derogate from the greatness of God. 2. Though we do not bow down and worship images, yet, I am sorry to say, there is scarce a congregation that is free from that error of ascribing greatness to their minister. If souls are converted, how very prone we are to think there is something marvellous in the man. We are but your servants for Christ's sake. 3. Pay deference unto authorities as ye should do; but if in aught they swerve, remember your knee must bow to God, and to God alone. If in aught there be anything wrong, though it should have a sovereign's name attached to it, remember one is your Master and King. 4. In the case of those who are in the employ of masters, it is but right that they should render unto their masters that which is their due; but when the master commands that which is wrong, allow me solemnly to caution you against giving to him anything which you are not bound to do. Your master tells you you must break the Sabbath. You do it because he is your master; ye have violated this command, for it is said, "Ascribe ye greatness unto God." 5. This text has a bearing upon certain philosophic creeds which I will just hint at. Some men, instead of ascribing greatness to God, ascribe greatness to the laws of nature, and to certain powers and forces which they believe govern the universe. They look up on high; their eyes see the marvellous orbs walking in their mystery along the sky. They say, "What stupendous laws are those which govern the universe!" And ye will see in their writings that they ascribe everything to law and nothing to God. Now, all this is wrong. Law without God is nothing. God puts force into law, and if God acts by laws in the government of the material universe, yet it is the force of God which moves the worlds along and keeps them in their places. Law without God is nullity. Reject every philosophy that does not ascribe greatness to God, for there is a worm at the root of it, and it yet shall be destroyed. II. A COMMAND. 1. This command comes to the sinner when he first begins seriously to consider his position before God. When you look at your sins ascribe greatness to God's justice. 2. Let the sinner who is already convinced of thin ascribe greatness to God's mercy. Further, let me appeal to the Christian, "Ascribe ye greatness unto our God." Thou art in trouble; thou art wearied with the hardness of thy journey; thy poverty has got hold of thee. It is a dark night with thee just now; thou seest not thy signs; thou hast no sweet promise to light upon. "Ascribe ye greatness unto our God." Great as your troubles are, remember He is greater. And when the devil tempts you to believe that God cannot help you, tell him that you think better of Him than that; you ascribe greatness to the Almighty, and you believe He is great enough to deliver you from all your sorrows. ( C. H. Spurgeon . ) The greatness of God B. Beddome, M. A. I. OFFER A FEW REMARKS ON THE NATURE OF GOD'S GREATNESS. 1. Greatness is not a distinct attribute of the Divine nature, but an excellency which belongs to all His attributes. Whatever is in God is great. He is great in His wisdom, power, justice, goodness, and truth. There is such a mixture of greatness and goodness in God, that those who know Him best will fear and love Him most; and even devils are constrained to believe and tremble. 2. There is an essential and also a relative greatness in God, a greatness interwoven in the whole of His character, and appearing in all His works. Is He our Father? He is our Father who is in heaven, dwelling in the most exalted state of majesty; demanding our reverence and exciting our highest hopes ( Ecclesiastes 5:2 ). Is He a King? He is a great King, the King of kings. 3. The greatness of God is unsearchable and incomprehensible. With increasing knowledge we shall have an increasing sense of our own deficiency. II. INQUIRE IN WHAT MANNER WE ARE TO ASCRIBE "GREATNESS TO GOD." 1. We are to ascribe greatness to our God by acknowledging and declaring His greatness and His glory. 2. In ascribing greatness to the Lord, we are to do it practically; not only with our lips, but in our lives. 3. In approaching to God with reverence and holy fear we ascribe to Him the glory due unto His name, striving against wandering thoughts and vain imaginations, and cherishing a deep sense of our own unworthiness. The higher we rise in our apprehensions of God, the lower we shall fall in our own esteem. 4. By entertaining the most enlarged expectations from God we in effect ascribe greatness to Him. Great faith ought to be exercised towards a great God; nor should we say, "Can He pardon? can He help? or can He save?" for what can He not do? What wants are so great that He cannot supply? what works so great that He cannot enable us to perform? what burdens so great that He cannot support us under? what dangers so great that He cannot deliver us out of them? 5. If we ascribe greatness to the Lord, that greatness will be to us a matter of joy and gladness, and we shall glory in His holy name. 6. Fearing to offend against God, and dreading His displeasure, are included in the duty prescribed. ( B. Beddome, M. A. ) He is the Rock. Deuteronomy 32:4 The Rock and its associations A. H. Drysdale, M. A. Seven times does this strong figure the Rock occur in the song. The metaphor is self-explanatory, the stability of rock being a fit emblem of the Divine immutability of purpose, and of God being faithful to His covenant and promises. This is the ruling and recurring idea of the song, coming in like a refrain, and giving unity to the whole. And how deeply did this image of God, the Rock, take hold upon the mind of Israel! Here it stands in the very forefront; the first word in the construction, to mark the importance we must assign to it. For, besides its native significance of impregnable strength and security, an additional depth of meaning was imparted to the emblem from Moses' own history and experience ( Exodus 17:6 ; Exodus 33:21, 22 ). It gradually passes upwards from an objective to a subjective or experimental application, when not only the nature of the rock, but its various uses, afforded fresh and serviceable emblems. The Gospel to the Old Testament Church was not merely, "God is a rock, firm and faithful," but" He is the Rock, with all the precious associations and all the realised practical value added to the term, whether it were employed for a hiding place and protection or for shade — "the shadow of a great rock in a weary land" — or, most significantly of all, suggested by the smitten rock in Horeb, a source and guarantee of suitable and sufficient supply in case of dire necessity to the p

Benson Commentary Deuteronomy 32:1 Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. Deuteronomy 32:1 . “This very sublime ode,” says Dr. Kennicott, “is distinguished even by the Jews, both in their manuscripts and printed copies, as being poetry. In our present translation it would appear to much greater advantage if it were printed hemistically: and the translation of some parts of it may be much improved.” We subjoin his translation of the following verses as a specimen. “1. Let the heavens give ear, and I will speak; and let the earth hear the words of my mouth. 2. My doctrine shall drop, as the rain; my speech shall distil, as the dew, as the small rains upon the tender herb, and as the showers upon the grass. 3. Verily, the name of JEHOVAH will I proclaim; ascribe ye greatness unto our God. 4. He is the rock, perfect is his work; for all his ways are judgment; a God of truth, and without iniquity: just and right is he. 5. They are corrupted, not his, children of pollution, a generation perverse and crooked! 6. Is this the return which ye make to JEHOVAH? O people foolish and unwise! Is not he thy Father, thy Redeemer? He who made thee, and established thee?” Give ear, O ye heavens — hear, O earth — By appealing, in this solemn manner, to the heavens and the earth in the beginning of this song, Moses intended to signify, 1st, The truth and importance of its contents, which were such as deserved to be known by all the world: and, 2d, The stupidity of that perverse and unthinking people, who were less likely to hearken and obey than the heavens and the earth themselves. 3d, He hereby declares also the justice of the divine proceedings toward them, according to what he had said, Deuteronomy 31:28 . See Job 20:27 . Or, heaven and earth are here put for the inhabitants of both, angels and men: both will agree to justify God in his proceedings against Israel, and to declare his righteousness, Psalm 50:6 ; Revelation 19:1-2 . Deuteronomy 32:2 My 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: Deuteronomy 32:2 . My doctrine shall drop as the rain — As nothing is more grateful to the thirsty earth than gentle showers, so there cannot be any thing more acceptable to those who are desirous of knowing the divine will than the revelation of it. And as the dew and rain gently falling soften and refresh the earth, producing both verdure and fertility; so my doctrine, or the words I am going to speak, if received into people’s minds in faith and love, will cause them to grow in grace and goodness, and produce the fruits of righteousness. Or it may be rendered, Let my doctrine drop, &c. Accordingly the learned Bishop Patrick understands this as a prayer, that his words, which were sent from heaven to them, might sink into their hearts and soften them, as the rain doth the earth, and so make them fruitful in obedience. Deuteronomy 32:3 Because I will publish the name of the LORD: ascribe ye greatness unto our God. Deuteronomy 32:3 . I will publish the name of the Lord — His glorious excellences 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 befalls you, and that it is gross madness to forsake such a God for dumb idols. Ascribe ye — As I am about to publish the majesty and glory of God, so do you also acknowledge it. Deuteronomy 32:4 He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. Deuteronomy 32:4 . He is a rock — Stable in his nature, invincible in his power, fixed and immutable in his counsels, promises, and ways; so that if there should be a sad change in your affairs, remember that this proceeds from yourselves, and from the change of your ways toward God, and not from God, with whom is no variableness nor shadow of turning, James 1:17 . His work is perfect — All his works, whether of creation, providence, or grace, and all his actions are unblameable, perfect, wise, and righteous. All his ways are judgment — His dealings with you his people, and his administrations in the world toward all mankind, are just and holy in the highest degree. A God of truth — Ever faithful and constant to his promises. This seems to be mentioned in opposition to the infidelity and inconstancy of Israel, which he speaks of afterward. And with out iniquity — Although we are often ignorant of the methods and reasons of the divine procedure, yet it is as impossible there should be injustice or iniquity in God, as that infinite and unchangeable wisdom should act foolishly, or essential goodness should degenerate into malice, or, in the Scripture language, that light should become darkness. Just and right is he — Righteous in all that he doth. How should he do wrong, all whose actions are necessarily founded on perfect and immutable wisdom, justice, and equity? Deuteronomy 32:5 They have corrupted themselves, their spot is not the spot of his children: they are a perverse and crooked generation. Deuteronomy 32:5 . They have corrupted themselves — Notwithstanding that God hath fully displayed these excellences in his dealings with the Israelitish nation, yet how corrupt and ungrateful hath been their behaviour! Their spot — The wickedness with which they are stained; is not of his children — Plainly shows they are not his children, but of their father the devil, John 8:44 . God’s children have no such spot. Indeed, the text does not affirm that they have any spot at all. The Hebrew ?? ???? ???? lo banau, mumam, may be properly rendered as in the margin, or, as Le Clerc has it, according to the Samaritan version, the sons of pollution are not his. The true characteristic of the sons of God is to imitate and resemble God, 1 John 3:10 . It is true they are not without infirmities of various kinds, from which none dwelling in flesh are exempt. But they do not give that name to known sin, which they are always careful to avoid, and to walk in all well-pleasing before God. On the contrary, the Israelites are here denominated a perverse and crooked generation; froward and untractable; irregular and disorderly. In opposition to such characters the sons of God are described ( Php 2:15 ) as “being blameless and harmless in the midst of a crooked and perverse generation, shining as lights in the world, and holding forth the word of life.” Deuteronomy 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 made thee, and established thee? Deuteronomy 32:6 . O foolish people and unwise! — 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. Made thee — Not only in a general, by creation, but in a peculiar manner, by making thee his peculiar people. Established — That is renewed and confirmed his favour to thee, and not taken it away, which thou hast provoked him to do. Deuteronomy 32:7 Remember the days of old, consider the years of many generations: ask thy father, and he will shew thee; thy elders, and they will tell thee. Deuteronomy 32:7 . The days of old — 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. Deuteronomy 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 people according to the number of the children of Israel. Deuteronomy 32:8 . Their inheritance — When God, by his providence, allotted the several parts of the world to several people, which was done, Genesis 10:11 . When he separated — Divided them in their languages and habitations, according to their families. He set the bounds — 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. Deuteronomy 32:9 For the LORD'S portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9 . The Lord’s portion is his people — Highly prized and loved by him, Exodus 19:5-6 . As if he had said, The Israelites are that portion of mankind whom God was pleased to redeem out of bondage, and to make his peculiar people. It is no wonder, therefore, that he has so great a regard for them, and takes special care of them. Deuteronomy 32:10 He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye. Deuteronomy 32:10 . He found him in a desert land — Not by chance, but as it were looking out and seeking for him. He did, indeed, manifest himself to Israel in Egypt; but it was in the wilderness of Sinai that God found him in an eminent manner, revealed his will to him, entered into covenant with him, and imparted himself, and his grace and blessing to him. By this word found, 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. It ought to be observed, however, that the Hebrew word ??? , matsa, here rendered found, signifies also to suffice, or provide sufficiently for, as appears from Numbers 11:22 , Joshua 17:16 ; Jdg 21:14 , and some other passages. And this sense of the word agrees best to the context here; for it cannot be said so properly, that God found the Israelites in the desert, as that he sustained them, and provided sufficiently for them there. Accordingly it is so rendered by the Seventy and Chaldee, the Samaritan and Arabic versions. Compare Deuteronomy 8:15 ; Jeremiah 2:6 . In a waste howling wilderness — 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. He led him — He conducted him from 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. As the apple of his eye — 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. What a striking idea does this give us of the care which God took of Israel. And similar to this is the care which he takes of all his spiritual Israel, his true people and servants! Deuteronomy 32:11 As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: Deuteronomy 32:11 . As an eagle stirreth up her nest — The nest is here put for the young ones in the nest. The eagle is observed by naturalists to have a most tender affection to her young, and therefore the care of God over Israel is here well illustrated thereby. By her voice she encourages and stirs them up to fly, hovers over them, bears, and defends them by her strength; and for their preservation she is peculiarly fitted, by the quickness of her eye in espying danger, by her swiftness and great strength, as well as by her strong affection for them. Taketh them, beareth them on her wings — The eagle is said to take her young ones upon her wings, while they are so weak and feeble that they fail in their attempts to fly, and to support them till they acquire strength to commit themselves to the air. But the expression, on her wings, may mean, as on her wings, that is, gently, tenderly, and safely, as if she did not carry them in her claws, for fear of hurting them, but upon her wings. Deuteronomy 32:12 So the LORD alone did lead him, and there was no strange god with him. Deuteronomy 32:12 . So — With such tenderness and care; the Lord alone did lead him — When they were shut up in Egypt, as in their nest, whence they durst not venture to fly or 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. There was no strange god with him — 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. Deuteronomy 32:13 He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock; Deuteronomy 32:13 . He made him ride on the high places — To conquer their strongest holds on the mountains, and their cities fenced with walls of the greatest height and strength: to ride upon being, in the phraseology of Scripture, to subdue and conquer. Or, he put him in possession of a country full of lofty and fruitful mountains, and therefore called the high places of the earth. To suck honey out of the rock — Placed him in a country where honey flowed from the very rocks, the bees making it in the holes thereof, or in the hollow trees that grew upon or among the rocks. Oil out of the flinty rocks — Olive-trees growing and bearing fruit best in rocky or hilly places. The expressions are proverbial, and denote a most fertile land. Deuteronomy 32:14 Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape. Deuteronomy 32:14 . Milk of sheep — Le Clerc renders it, Milk of sheep and goats; the Hebrew word signifying both. With fat of lambs — Or, lambs well fatted. The fat, indeed, wherewith the inwards 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. Bashan — A place famous for excellent cattle. Fat of kidneys of wheat — With the finest of the grains of wheat, compared to kidneys in their shape and colour; or with large and plump corn, affording a plenty of flour. The pure blood of the grape — This metaphor, as well as the preceding, is very elegant and natural, on account of the great resemblance between red wine and blood; and it is also a very animated expression. Deuteronomy 32:15 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. Deuteronomy 32:15 . Jeshurun — Israel is called Jeshurun, both here and chap. Deuteronomy 33:5 ; Deuteronomy 33:26 ; as also Isaiah 44:2 . Some consider the word as being derived from ???? , shur, to see, and think the appellation was given them because they were so highly favoured with divine manifestations. But it is much more probable that it is derived from ???? , jashar, to be right, upright, or righteous, and that they are called Jeshurun, because they were a people professing righteousness, and were governed by righteous laws. Moses might also give them this name by way of instruction, to remind them what they ought to be, and by way of reproof, to show them what a shame it was that they should degenerate so far from their name and profession. Waxed fat and kicked — As well-fed cattle were wont to do: he grew insolent and rebellious against God, and against his word and Spirit. Moses here, transported in his mind to future scenes, speaks in the prophetic style, which often represents future events as actually present, or already past, to denote the certainty of the things foretold. The meaning is, that Israel, in the days of their prosperity, would make a very bad use of the blessings bestowed on them, would spurn at the yoke of God’s law, and become wanton and ungovernable, like pampered horses. And lightly esteemed the Rock of his salvation — That is, his mighty Saviour and Deliverer; as if he had said, I see the time approaching when they shall notoriously abuse the goodness of God, and behave with the utmost ingratitude toward the Author of all their mercies. The Hebrew word ???? jenabel, which we render, He lightly esteemed, signifies, He rejected with the greatest contempt. Thus the Jews, in after ages, rejected their Messiah, who was in the most eminent sense the Rock of their salvation, and thereby again most awfully fulfilled this prophecy, after they had fulfilled it several times before. But prosperity is but too apt to make men forget and forsake God, and lightly to esteem both him and his salvation. Deuteronomy 32:16 They provoked him to jealousy with strange gods , with abominations provoked they him to anger. Deuteronomy 32:16-17 . They provoked him to jealousy — Speaking after the manner of men. See on Numbers 25:11 . The word expresses not only the hot displeasure and indignation of God, but also the ground of it, which was Israel’s falseness to him, whom they had accepted as their husband, and their spiritual whoredom with other gods. They sacrificed unto devils — Not that they actually considered their gods under the notion of devils; but, whatever pretext they might have for their idolatry, when they sacrificed, they really did it unto devils, the wasters and destroyers of mankind, as the Hebrew word ????? , shedim, here used, is thought to signify, and as the devil is called, Revelation 9:11 . Some, indeed, think it is a word of the same import with ?????? , segnirim, ( Leviticus 17:7 ,) a name given to demons, either because they were conceived to haunt waste places, or to appear in the form of goats. To devils or demons the Israelites sacrificed their sons and daughters, when they sacrificed them unto the idols of Canaan, <19A636> Psalm 106:36-38 . But these idols may here and elsewhere be termed devils, because devils brought them into the world in opposition to the true God, and gave answers by them, and in and through them received men’s worship. Many of the heathen considered their idols as a sort of lower gods, and pretended to worship the supreme God by them: but Moses here takes off this mask, and shows the Israelites that in worshipping these idols they worshipped devils, whose will they hereby obeyed, and whose work and service they promoted. And not to God — For God utterly rejected those sacrifices which they offered to him together with idols. To gods whom they knew not — Had no experience of receiving any good from them, or who knew not them, as the words may be rendered; that is, who had never bestowed any benefits upon them. As, on the contrary, the true God says, ( Hosea 13:5 ,) I did know thee in the wilderness, which the Chaldee interprets, I supplied thy necessities. New gods — Not simply or absolutely, for some of them had been worshipped for many generations; but in comparison of the true God who is the Ancient of days, ( Daniel 7:9 ,) and who was worshipped from the beginning of the world. Moses may, however, also intend to signify that they had not so much as the plea of ancient custom or tradition for the worship of many of their idols, and that they were so prone to idolatry, that every new object or mode of heathen superstition caught their fancy, and drew them away from their allegiance to the true God. Whom your fathers feared not — Worshipped not: and concerning whom they had no superstitious dread, (as the word ????? , segnaru, here used, imports,) no fear lest they should be hurt by them if they did not worship them, which fear differs essentially from that pious fear and reverence which we owe to the true God. He means they were such gods as could neither do good nor evil, Jeremiah 10:5 . Deuteronomy 32:17 They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. Deuteronomy 32:18 Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee. Deuteronomy 32:18-19 . Of the Rock that begat thee — Of God, one of whose titles this is; or of Christ, the rock that is said to have followed the Israelites in the wilderness, ( 1 Corinthians 10:4 ,) of which they drank, and whom they tempted. Moses still speaks in the prophetic style, representing what appeared present to his prophetic view as if it had already happened. The provoking of his sons and daughters — Such they were by calling and profession. Daughters are here expressly named, because the women were notoriously guilty of provoking God by idolatry. Thus we read, ( Jeremiah 7:18 ,) “The women knead dough to make cakes to the queen of heaven, and to pour out drink-offerings to other gods, that they may provoke me to anger.” And again, ( Jeremiah 44:15 ,) “The women burned incense to other gods.” And in Ezekiel 8:14 , “The women sat weeping for Tammuz.” Deuteronomy 32:19 And when the LORD saw it , he abhorred them , because of the provoking of his sons, and of his daughters. Deuteronomy 32:20 And he said, I will hide my face from them, I will see what their end shall be : for they are a very froward generation, children in whom is no faith. Deuteronomy 32:20 . I will see what their end will be — I will make them and others see what the fruit of such actions shall be. No faith — No fidelity. They were notoriously perfidious, and had so often broke their covenant with God, that they were not to be trusted when they made profession of repentance. To the truth of this their whole history bears witness. But besides this, in another sense they were destitute of faith. They did not truly believe the words God had spoken to them; they had not faith either in his promises or threatenings. And they put no trust or confidence in his glorious perfections, in his power, love, or faithfulness. Alas! how justly may God make the same complaint concerning many professors of Christianity! They are children in whom is no faith. They have not a firm reliance on the truth and importance of what God has spoken, and on the divine attributes engaged to make it good. Whatever is not the object of their senses, they either believe but faintly, or not at all. Here is the great failing of most professors of the true religion, the grand source of their sins and miseries. For it is faith only that can unite man to God, and produce love and obedience: it is this only that can raise him from earth to heaven! Reader, hast thou faith? Remember, without faith it is impossible to please God. From this verse to the 29th, Moses personates God speaking. Deuteronomy 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 people; I will provoke them to anger with a foolish nation. Deuteronomy 32:21 . They have provoked me to anger with their vanities — By vanities here are meant the fictitious deities of the nations with whose worship the Israelites corrupted themselves: see Jeremiah 8:19 ; Jeremiah 14:22 . I will move them to jealousy, &c. — God here threatens to repay their frequent revolts from him in their own kind, in a way most mortifying to their proud spirits; by causing the very Gentile nations, whom they much despised, not only to become their masters and conquerors, but also to be taken into his covenant, while they themselves were excluded from it. See Matthew 21:43-44 ; Romans 10:19 . With those that are not a people — With the heathen nations, who were none of God’s people, who scarce deserved the flame 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 God declares he will take in their stead, receive them, and reject the Israelites, 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 in reality, notwithstanding all their pretences to wisdom, there being nothing more foolish or brutish than the worship of idols. Deuteronomy 32:22 For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. Deuteronomy 32:22 . For a fire is kindled in mine anger — In this verse are predicted the dreadful calamities which God would bring upon the land of Judea, in words which seem to import the total ruin of it. Devouring judgments are here compared to fire, as they are also Ezekiel 30:8 ; Amos 2:5 . And from hence to Deuteronomy 32:28 , the destruction of their city and country by the Romans, and the dreadful calamities which they have suffered since in different ages, seem chiefly to be intended. And shall burn to the lowest hell — Or to the lowest parts of the earth, as the word ????? , sheol, here rendered hell, signifies: Numbers 16:30-33 . Most destructive calamities are meant, judgments that should never cease till they had overturned the whole Jewish constitution. And set on fire the foundations of the mountains — That is, subvert their strongest fortresses, yea, Jerusalem itself, founded on the holy mountains, which was perfectly fulfilled in its destruction by Titus. And, according to Josephus, Titus himself, though a heathen, saw and acknowledged the hand of God in the affair. For, observing the vast height of the walls, the largeness of every stone, and the exact order wherein they were laid and compacted, he cried out, “God was with us in this war: it is he that drove the Jews from these munitions. For what could the hands of men or machines have availed against such towers?” Perhaps it may not be improper to mention here, as a further illustration of this prophecy, and its accomplishment, what is related, not only by the Christian writers of that age, Chrysostom, Sozomen, and Socrates, but also by Ammianus Marcellinus, a heathen historian, that when Julian the Apostate ordered the temple of Jerusalem to be rebuilt, with a view to give the lie to our Saviour’s prophecy concerning it, “terrible globes of fire burst out near the foundations, which overturned all, burned the workmen, and made the place so inaccessible, that they desisted from the attempt.” See Bishop Warburton’s book, entitled Julian. Deuteronomy 32:23 I will heap mischiefs upon them; I will spend mine arrows upon them. Deuteronomy 32:23-25 . I will spend mine arrows upon them — 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. The judgments of God are often compared to arrows, Job 6:4 ; Psalm 38:2 ; Psalm 91:5 . They shall be burnt with hunger — Here these arrows or plagues are enumerated; the first of them is famine, with which they are therefore said to be burnt; because it burns and parches the inward parts of the body. This threatening was awfully fulfilled in their destruction by the Chaldeans, when, according to Jeremiah, their visages became black as a coal, through famine; and their skin withered like a stick, Lamentations 4:8 . And devoured with burning heat — From fevers, or carbuncles, or other inflaming distempers. Destruction by wild beasts and poisonous serpents is threatened in the next clause, and Deuteronomy 32:25 , by the sword. So that all God’s four sore judgments were to be employed against them. Serpents of the dust — That creep upon and eat the dust, ( Genesis 3:14 ,) and lurk in it, that they may surprise unwary passengers, Genesis 49:17 . The sword without, and terror within — In the field they shall be exposed to the sword of their enemies, and at home shall die with fear, or shall destroy their own lives lest they should fall into the hands of their destroyers. Deuteronomy 32:24 They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust. Deuteronomy 32:25 The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of gray hairs. Deuteronomy 32:26 I said, I would scatter them into corners, I would make the remembrance of them to cease from among men: Deuteronomy 32:27 Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the LORD hath not done all this. Deuteronomy 32:27-28 . Were it not that I feared the wrath of the enemy — Their rage against me, as it is expressed Isaiah 37:28-29 ; their furious reproaches against my name, as if I were cruel to my people, or unable to deliver them. This is spoken after the manner of men; and the meaning is, that it would have been righteous in God to cut them entirely off and wipe out their very memory from the earth; but such a sudden and final destruction of a people in whose behalf God had done so much, for establishing his true worship among them, and for conveying it from them to the rest of the world, would have occasioned those heathen to insult God himself, by ascribing their destruction to their own valour, or to the power of their idols, and not to his righteous judgment. Therefore, to prevent this wrong construction of such desolating judgments, it became the divine wisdom to defer the execution of them. We find Moses more than once representing before God the blasphemous reflections which the heathen would make, in case of the total destruction of the Israelitish nation, as an argument to avert the effects of the divine displeasure. Void of counsel — Their enemies are ignorant and foolish, and therefore would readily form such a false and foolish judgment upon things. Deuteronomy 32:28 For they are a nation void of counsel, neither is there any understanding in them. Deuteronomy 32:29 O that they were wise, that they understood this, that they would consider their latter end! Deuteronomy 32:29-30 . O that they were wise — O that they would duly and wisely consider the dealings of God toward them, and so happily prevent the evils that will otherwise befall them in the generations to come How should one chase a thousand — One Israelite. Except their rock had sold them — Their God, who was their refuge and defence, had quitted them, and delivered them up to the will of their enemies. Shut them up — As it were, in the net which their enemies had laid for them. Deuteronomy 32:30 How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the LORD had shut them up? Deuteronomy 32:31 For their rock is not as our Rock, even our enemies themselves being judges. Deuteronomy 32:31 . Their rock is not as our rock — The gods of the heathen are not wise, and powerful, and gracious, like Jehovah. Our enemies being judges — Who, by their dear-bought experience, have often been forced to acknowledge that our God is far mightier than they and their false gods together. Deuteronomy 32:32 For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: Deuteronomy 32:32 . Their vine is the vine of Sodom — God had planted Israel a noble vine, a right seed, but they turned into the degenerate plant of a strange vine, Jeremiah 2:21 . Their principles and practices became corrupt and abominable. Their grapes are grapes of gall — Their fruits are loathsome to me, mischievous to others, and at last will be pernicious to themselves. And so Josephus, their own countryman, describes them before their last destruction, when he says, their city was so wicked that, if the Romans had not fallen upon them, the earth would have opened its mouth and swallowed them up, or thunder and lightning from heaven must have destroyed them as it did Sodom: for “they were a more atheistical nation than those who suffered such things.” And in another place, that “there was no one work of wickedness that was not committed, nor can one imagine any thing so bad that they did not do; endeavouring publicly, as well as privately, to exceed one another, both in impiety toward God, and injustice to their neighbours.” Deuteronomy 32:33 Their wine is the poison of dragons, and the cruel venom of asps. Deuter

Expositor's Bible Commentary Deuteronomy 32:1 Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. THE SONG AND BLESSING OF MOSES (A) THE SONG OF MOSES Deuteronomy 32:1-52 CRITICS have debated the date, authorship, and history of this song. For the present purpose it is sufficient, perhaps, to refer to the statement on these points in the note below. But in discussing the meaning and contents of the song the differences referred to cause no difficulties. On any supposition the time and circumstances, whether assumed as present, or actually and really present to the prophet’s mind, can clearly be identified as not earlier than those of the Syrian wars. Accepted as dealing with that time, this poem takes its place among the Psalms of that period. Its subject is a very common one in Scripture: the goodness of Yahweh to his people, and their unfaithfulness to Him; His grief at their rebellion; His punishment of them by heathen oppressors; and His turning in love to them, along with His destruction of the nations who had prematurely triumphed over the people of God. Practically this is the burden of all the prophecies, as indeed it may be said to be the burden of the whole Book of Deuteronomy itself. Here it is stated and elaborated with great poetic skill; but in the main, the essential thought, there is little that has not already been elucidated. As regards form the poem is among the finest specimens of Hebrew literary art which the Old Testament contains. Every verse contains at least two parallel clauses of three words or word-complexes each, and the parallelism in the great majority of instances is of the "Synonymous" kind; that is to say, "the second line enforces the thought of the first by repeating, and as it were echoing it in a varied form." But into this as a foundation there is wrought a great deal of pleasing variation. The two-clause verses are varied by single instances or couplets or triplets of four-clause verses; while in two cases, at the emphatic end of sections, in Deuteronomy 32:14 and Deuteronomy 32:39 , the rare five-clause verse is found. Further, the synonymous parallelism is relieved by occasional appearances of the "synthetic" parallelism, in which "the second line contains neither a repetition nor a contrast to the thought of the first, but in different ways supplements and completes it," e.g. , Deuteronomy 32:8 , Deuteronomy 32:19 , and Deuteronomy 32:27 . The contents of the song are in every way worthy of the origin assigned to it, and higher praise than that it is impossible to conceive. Beginning with a fine exordium calling upon heaven and earth to give ear, the inspired poet expresses the hope that his teaching may fall with refreshing and fertilising power upon the hearts of men, for he is about to proclaim the name of Yahweh, to whom all greatness is to be ascribed. In Deuteronomy 32:4 ff. the character and dealings of Yahweh are set over against those of the people:- "The Rock! His deeds are perfect, For all His ways are judgment; A God of faithfulness and without falsity, Just and upright is He." They, on the contrary, were perverse and crooked; and, acting corruptly, they requited all Yahweh’s benefits with rebellion. To win them from that perverseness, he calls upon his people to look back upon the whole course of God’s dealings with them. Even before Israel had appeared among the nations, Yahweh had taken thought for His people. When He assigned their lands to the various nations of the world He had always before Him the provision that must be made for the children of Israel, and had left a space for them from which none but Yahweh could ever drive them out. For He had the same need of and delight in His people as the nations had in the lands assigned to them, the lot of their inheritance. And not only had He thus prepared a place for Israel from the beginning, but He had led him through the wilderness, through the waste, the howling desert. "He compassed him about, He cared for him, He kept him as the apple of His eye." To depict the Divine care worthily, he ventures upon a simile of a specially tender kind, rare in the Old Testament, but to which our Lord’s comparison of His own brooding affection for Jerusalem to that of a "hen gathering her chickens under her wing" is parallel. "As an eagle stirs up her nest, Flutters above her young; He, Yahweh, spread abroad His wings, He took him, He bore him upon His pinions." All the hardship and the toil were of God’s appointment to drive His beloved people upwards and onwards. Whatever they might think or believe now, it was Yahweh alone, without companion or ally, who had done this for them, borne them up through it, and had bestowed upon them all the luxury of the goodly land once promised to their fathers. Even from the rocks He had given them honey, and the rocky soil had produced the olive tree. They had, too, all the luxuries of a pastoral people in abundance, and the wheat and foaming wine which were the finest products of agriculture. In every way their God had blessed them. They had all the prosperity which a complete fulfillment of the will of God could have brought, but the result of it all was unfaithfulness and rejection of Him. Jeshurun, the upright people, as the sacred singer in bitter irony calls Israel, waxed fat and wanton. Instead of being drawn to God by His benefits, they had been puffed up with conceit concerning their own power and discernment. Full of these, they had mingled idolatrous rites with their worship of Yahweh. He had suffered them to read the results of their own unfaithfulness in defeat at the hands of their foes. Instead of seeking the cause of their ill-success in themselves, they had found it in the weakness of their God. All the victories Yahweh had given them over foes whose strength they had feared were forgotten, and they "despised the Rock of their salvation." They had adopted new and upstart deities whom their fathers had never heard of, who as they had come up in a day might disappear in a day, and neglected the Rock who begat them. Yahweh on His part saw all this, and scorned His people and their doings. In a vivid imaginative picture the poet represents Him as resolving to hide His face from them, to see what their end would be. Without the shining of God’s countenance there could be but one issue for a people who were so faithless and perverse. He will recompense them for their doings. "They made Me jealous with a no-God, They vexed Me with their vain idols, And I will make them jealous with a no-people, With a foolish nation will I vex them." For the fire of Divine wrath is kindled against them. It burns in Yahweh with an all-consuming power, and fills the universe even to the lowest depths of Sheol. Upon this sinful people it is about to burst forth; Yahweh will exhaust all His arrows upon them. By famine and drought; by disease and the rage of wild beasts, and of "the crawlers of the dust"; by giving them up to their enemies, and by overwhelming them with terror. He will destroy this people, "the young man and the virgin, the suckling and the man of grey hairs" alike. Nothing could save them, save Yahweh’s respect for His own name. "I had said, I shall blow them away, I shall make their memory to cease from among men: Were it not that I feared vexation from the enemy, Lest their adversaries should misdeem, Lest they should say, Our hand is exalted, And Yahweh hath not done all this." Nothing but that stood between them and utter destruction, for as a nation they had no capacity for receiving and profiting by instruction. If they had been wise they would have known that there was but a step between them and death; they would have seen that their deeds had separated them from Yahweh, and could have but one issue. Their frequent and shameful defeats should have taught them that, for "How could one chase a thousand, And two put to flight ten thousand, Were it not that their Rock had sold them, And that Yahweh had delivered them up?" There was no possible explanation of Israel’s defeats but this; for neither in the gods of the heathen nor in the heathen nations themselves was there anything to account for them. Their gods were not comparable to the Rock of Israel; even Israel’s enemies knew as much as that. Israel might forget and doubt Yahweh’s power, but those who had been smitten before Him in Israel’s happier days knew that He was above all their gods. Nor was the explanation to, be sought in the heathen nations themselves. For they were not vines of Yahweh’s planting, but shoots from the vine of Sodom, tainted by the soil of Gomorrah. They were, perhaps, in race, of the old Canaanite stock; in any case they were morally and spiritually related to them, and their acts were such as brought death and destruction with them. In themselves, consequently, they could not have been strong enough to discomfit the people of God as they were doing, nor could they have been helped to that by any favor of His. Only the determination of Yahweh to chastise His people could explain Israel’s unhappy fate in war. But Yahweh’s purpose was only to chastise. He was in no way finally forgetful of His chosen, nor of the ineradicable evil of their enemies’ nature. The inner character of men and things is always present to Him, and their deeds are laid up with Him as that which must be dealt with, for it is one of the glories of Deity to sweep evil away and to restore anything that has good at its heart. Recompense is God’s great function in the world, and evil, however strong it may be, and however long it may triumph, must one day be dealt with by Him. It is laid up and sealed "Against the day of vengeance and of recompense, Against the time when their foot shall slip; For the day of their calamity is at hand, And hastening are the things prepared for them." Without that, justice could never be done to the people of God; and justice should be done to them when they had been brought to the verge of extinction, when, according to the antique Hebrew phrase, there "was none fettered or set free," none left under or over age. Then when all but the worst had come, Yahweh would demand, "Where are their gods, with whom they took refuge, and who have eaten the fat of their sacrifices, and drunk the wine of their drink offerings?" He will challenge them to arise and help in this last disastrous state of their votaries. But there will be no response, and it will be made clear beyond all doubting that Yahweh alone is God. He will declare Himself, saying:- "See now that I, I, am He, And there is no god with Me: I kill, and I make alive; I wound, and I heal: And there is none that delivereth out of My hand." In that great day of Yahweh’s manifested glory He will stand forth in the fullness of avenging power. Before the universe He will pledge Himself by the most solemn oath to bring down the pride of His enemies. In a death-dealing judgment, such as is seen only when the evil elements in the world have brought about a mere carnival of wickedness, and only universal death can cleanse, He will recompense upon evil-doers the evil they have wrought, and to a renovated world bring peace. There are few finer or more impressive imaginative passages in Scripture than this:- "For I lift up My hand to heaven, And say, (As) I live for ever, If I whet My gleaming sword, And My hand take hold on judgment, I will take vengeance upon Mine enemies, And I will recompense them that hate Me. I will make Mine arrows drunk with blood, And My sword shall devour flesh, With the blood of the slain and the captives, From the chief of the loaders of the enemy." With this great vision of judgment the poet leaves his people. For them the first necessity evidently was that they should be assured that Yahweh reigned, that evil could not ultimately prosper. With their whole horizon dominated and illumined by this tremendous figure of the ever living and avenging God, their faith in the moral government of the world and in the ultimate deliverance of their nation would be restored. The poem closes with a stanza in which the seer and singer calls upon the nations to rejoice because of Yahweh’s people. The deliverance worked for them will be so great and so memorable that even the heathen who see it must rejoice. They will see His justice and His faithfulness, and will gain new confidence in the stability and the moral character of the forces which rule the world. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.