Deu 32:1-47 | KD | STEP | The Song of Moses. - In accordance with the object announced in , 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 ( ), 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 ( ); secondly, by unfolding the purpose of God to reject and punish the rebellious generation ( ); 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 ( ). 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.). 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 and , 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 , ; cf. ) and לא־עם ( not-people , ), which might point to a very remote antiquity, and furnish evidence of the vigour of the earliest poetry, - the figure of the eagle in points back to ; the description of God as a rock in , , , , , , recalls ; the fire of the wrath of God, burning even to the world beneath ( ), points to the representation of God in as a consuming fire; the expression “to move to jealousy ,” in and , recalls the “jealous God” in ; ; ; ; the description of Israel as children (sons) in , and “children without faithfulness” in , suggests ; and the words, “O that they were wise ,” in , recall , “a wise people.” Again, it is only in the Pentateuch that the word גּדל ( greatness , ) is used to denote the greatness of God (vid., ; ; ; ; Num 14:19); the name of honour given to Israel in , viz., Jeshurun , only occurs again in and , with the exception of , where it is borrowed from these passages; and the plural form ימות, in , is only met with again in the prayer of Moses, viz., Psa 90:15. “ Introduction and Theme . - in the introduction ( ), - “ 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 ; ; , 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 ( ); 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).

‏ Deuteronomy 32:1-47

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.). ^{▼▼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 thedictum, 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 32:6-18

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 32:19-33

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 32:34

“Is not this hidden with Me, sealed up in My treasuries?” The allusion in this verse has been disputed; many refer it to what goes before, others to what follows after. There is some truth in both. The verse forms the transition, closing what precedes, and introducing what follows. The assertion that the figure of preserving in the treasuries precludes the supposition that “this” refers to what follows, cannot be sustained. For although in Hos 13:12, and Job 14:17, the binding and sealing of sins in a bundle are spoken of, yet it is very evident from Psa 139:16; Mal 3:16, and Dan 7:10, that not only the evil doings of men, but their days generally, i.e., not only their deeds, but the things which happen to them, are written in a book before God. O. v. Gerlach has explained it correctly: “All these things have been decreed long ago; their coming is infallibly certain.” “This” includes not only the sins of the nation, but also the judgments of God. The apostasy of Israel, as well as the consequent punishment, is laid up with God - sealed up in His treasuries - and therefore they have not yet actually occurred: an evident proof that we have prophecy before us, and not the description of an apostasy that had already taken place, and of the punishment inflicted in consequence. The ἁπ. λεγ. כּמס in this connection signifies to lay up, preserve, conceal, although the etymology is disputed. The figure in the second hemistich is not taken from secret archives, but from treasuries or stores, in which whatever was to be preserved was to be laid up, to be taken out in due time. Deu 32:35-36

“Vengeance is Mine, and retribution for the time when their foot shall shake: for the day of their destruction is near, and that which is determined for them cometh hastily. For the Lord will judge His people, and have compassion upon His servants, when He seeth that every hold has disappeared, and the fettered and the free are gone.” - The Lord will punish the sins of His people in due time. “Vengeance is Mine:” it belongs to Me, it is My part to inflict. שׁלּם is a noun here for the usual שׁלּוּם, retribution (vid., Ewald, §156, b.). The shaking of the foot is a figure representing the commencement of a fall, or of stumbling vid., Psa 38:17; Psa 94:18). The thought in this clause is not, “At or towards the time when their misfortune begins, I will plunge them into the greatest calamity,” as Kamphausen infers from the fact that the shaking denotes the beginning of the calamity; and yet the vengeance can only be completed by plunging them into calamity, - a though which he justly regards as unsuitable, though he resorts to emendations of the text in consequence. But the supposed unsuitability vanishes, if we simply regard the words, “Vengeance is Mine, and retribution,” not as the mere announcement of a quality founded in the nature of God, and residing in God Himself, but as an expression of the divine energy, with this signification, I will manifest Myself as an avenger and recompenser, when their foot shall shake. Then what had hitherto been hidden with God, lay sealed up as it were in His treasures, should come to light, and be made manifest to the sinful nation. God would not delay in this; for the day of their destruction was near. איד signifies misfortune, and sometimes utter destruction. The primary meaning of the word cannot be determined with certainty. That it does not mean utter destruction, we may see from the parallel clause. “The things that shall come upon them,” await them, or are prepared for them, are, according to the context, both in Deu 32:26 and also in Deu 32:36., not destruction, but simply a calamity or penal judgment that would bring them near to utter destruction. Again, these words do not relate to the punishment of “the wicked deeds of the inhuman horde,” or the vengeance of God upon the enemies of Israel (Ewald, Kamphausen), but to the vengeance or retribution which God would inflict upon Israel. This is evident, apart from what has been said above against the application of Deu 32:33, Deu 32:34, to the heathen, simply from Deu 32:36, which unquestionably refers to Israel, and has been so interpreted by every commentator. - The first clause is quoted in Rom 12:19 and Heb 10:30, in the former to warn against self-revenge, in the latter to show the energy with which God will punish those who fall away from the faith, in connection with Deu 32:36, “the Lord will judge His people.” - In Deu 32:36 the reason is given for the thought in Deu 32:35. דּין is mostly taken here in the sense of “procure right,” help to right, which it certainly often has (e.g., Psa 54:3), and which is not to be excluded here; but this by no means exhausts the idea of the word. The parallel יתנחם does not compel us to drop the idea of punishment, which is involved in the judging; for it is a question whether the two clauses are perfectly synonymous. “Judging His people” did not consist merely in the fact that Jehovah punished the heathen who oppressed Israel, but also in the fact that He punished the wicked in Israel who oppressed the righteous. “His people” is no doubt Israel as a whole (as, for example, in Isa 1:3), but this whole was composed of righteous and wicked, and God could only help the righteous to justice by punishing and destroying the wicked. In this way the judging of His people became compassion towards His servants. “His servants” are the righteous, or, speaking more correctly, all who in the time of judgment are found to be the servants of God, and are saved. Because Israel was His nation, the Lord judged it in such a manner as not to destroy it, but simply to punish it for its sins, and to have compassion upon His servants, when He saw that the strength of the nation was gone. יד, the hand, with which one grasps and works, is a figure employed to denote power and might (vid., Isa 28:2). אזל, to run out, or come to an end (1Sa 9:7; Job 14:11). The meaning is, “when every support is gone,” when all the rotten props of its might, upon which it has rested, are broken (Ewald). The noun אפס, cessation, disappearance, takes the place of a verb. The words עזוּב עצוּר are a proverbial phrase used to denote all men, as we may clearly see from 1Ki 14:10; 1Ki 21:21; 2Ki 4:8; 2Ki 14:6. The literal meaning of this form, however, cannot be decided with certainty. The explanation given by L. de Dieu is the most plausible one, viz., the man who is fettered, restrained, i.e., married, and the single or free. For עזוּב the meaning caelebs is established by the Arabic, though the Arabic can hardly be appealed to as proving that עצוּר means paterfamilias, as this meaning, which Roediger assigns to the Arabic word, is founded upon a mistaken interpretation of a passage in Kamus. Deu 32:37-38

The Lord would then convince His people of the worthlessness of idols and the folly of idolatry, and bring it to admit the fact that He was God alone. “Then will He say, Where are their gods, the rock in whom they trusted; who consumed the fat of their burnt-offerings, the wine of their libations? Let them rise up and help you, that there may be a shelter over you! See now that I, I am it, and there is no God beside Me: I kill, and make alive; I smite in pieces, and I heal; and there is no one who delivers out of My hand.” ואמר might be taken impersonally, as it has been by Luther and others, “men will say;” but as it is certainly Jehovah who is speaking in Deu 32:39, and what Jehovah says there is simply a deduction from what is addressed to the people in Deu 32:37 and Deu 32:38, there can hardly be any doubt that Jehovah is speaking in Deu 32:37, Deu 32:38, as well as in Deu 32:34, Deu 32:35, and therefore that Moses simply distinguishes himself from Jehovah in Deu 32:36, when explaining the reason for the judgment foretold by the Lord. The expression “their gods,” relates, not to the heathen, but to the Israelites, upon whom the judgment had fallen. The worthlessness of their gods had become manifest, namely, of the strange gods or idols, which the Israelites had preferred to the living God (vid., cf. Deu 32:16, Deu 32:17), and to which they had brought their sacrifices and drink-offerings. In Deu 32:38, אשׁר is the subject, - the gods, who consumed the fat of the sacrifices offered to them by their worshippers (the foolish Israelites), - and is not to be taken as the relative with זבחימו, as the lxx, Vulg., and Luther have rendered it, viz., “whose sacrifices they (the Israelites) ate,” which neither suits the context nor the word חלב (fat), which denotes the fat portions of the sacrificial animals that were burned upon the altar, and therefore presented to God. The wine of the drink-offerings was also poured out upon the altar, and thus given up to the deity worshipped. The handing over of the sacrificial portions to the deity is described here with holy irony, as though the gods themselves consumed the fat of the slain offerings, and drank the wine poured out for them, for the purpose of expression this thought: “The gods, whom ye entertained so well, and provided so abundantly with sacrifices, let them now arise and help you, and thus make themselves clearly known to you.” The address here takes the form of a direct appeal to the idolaters themselves; and in the last clause the imperative is introduced instead of the optative, to express the thought as sharply as possible, that men need the protection of God, and are warranted in expecting it from the gods they worship: “let there be a shelter over you.” Sithrah for sether, a shelter or defence. Deu 32:39

The appeal to their own experience of the worthlessness of idols is followed by a demand that they should acknowledge Jehovah as the only true God. The repetition of “I” is emphatic: “I, I only it,” as an expression of being; I am it, ἐγώ εἰμι, Joh 8:24; Joh 18:5. The predicate Elohim (vid., 2Sa 7:28; Isa 37:16) is omitted, because it is contained in the thought itself, and moreover is clearly expressed in the parallel clause which follows, “there is not a God beside Me.” Jehovah manifests himself in His doings, which Israel had experienced already, and still continued to experience. He kills and makes alive, etc., i.e., He has the power of life and death. These words do not refer to the immortality of the soul, but to the restoration of life of the people of Israel, which God had delivered up to death (so 1Sa 2:6; 2Ki 5:7; cf. Isa 26:19; Hos 13:10; Wisd. 16:13; Tobit 13:2). This thought, and the following one, which is equally consolatory, that God smites and heals again, are frequently repeated by the prophets (vid., Hos 6:1; Isa 30:26; Isa 57:17-18; Jer 17:14). None can deliver out of His hand (vid., Isa 43:13; Hos 5:14; Hos 2:12). Deu 32:40-42

The Lord will show Himself as the only true God, who slays and makes alive, etc. He will take vengeance upon His enemies, avenge the blood of His servants, and expiate His land, His people. With this promise, which is full of comfort for all the servants of the Lord, the ode concludes. “For I lift up My hand to heaven, and say, As truly as I live for ever, if I have sharpened My flashing sword, and My hand grasps for judgment, I will repay vengeance to My adversaries, and requite My haters. I will make My arrows drunk with blood, and My sword will eat flesh; with the blood of the slain and prisoners, with the hairy head of the foe.” Lifting up the hand to heaven was a gesture by which a person taking an oath invoked God, who is enthroned in heaven, as a witness of the truth and an avenger of falsehood (Gen 14:22). Here, as in Exo 6:8 and Num 14:30, it is used anthropomorphically of God, who is in heaven, and can swear by no greater than Himself (vid., Isa 45:23; Jer 22:5; Heb 6:17). The oath follows in Deu 32:41 and Deu 32:42. אם, however, is not the particle employed in swearing, which has a negative meaning (vid., Gen 14:23), but is conditional, and introduces the protasis. As the avenger of His people upon their foes, the Lord is represented as a warlike hero, who whets His sword, and has a quiver filled with arrows (as in Psa 7:13). “As long as the Church has to make war upon the world, the flesh, and the devil, it needs a warlike head” (Schultz). חרב בּרק, the flash of the sword, i.e., the flashing sword (vid., Gen 3:24; Nah 3:3; Hab 3:11). In the next clause, “and My hand grasps judgment,” mishpat (judgment) does not mean punishment or destruction hurled by God upon His foes, nor the weapons employed in the execution of judgment, but judgment is introduced poetically as the thing which God takes in hand for the purpose of carrying it out. נקם השׁיב, to lead back vengeance, i.e., to repay it. Punishment is retribution for evil done. By the enemies and haters of Jehovah, we need not understand simply the heathen enemies of the Israelites, for the ungodly in Israel were enemies of God quite as much as the ungodly heathen. If it is evident from Deu 32:25-27, where God is spoken of as punishing Israel to the utmost when it had fallen into idolatry, but not utterly destroying it, that the punishment which God would inflict would also fall upon the heathen, who would have made an end of Israel; it is no less apparent from Deu 32:37 and Deu 32:38, especially from the appeal in Deu 32:38, Let your idols arise and help you (Deu 32:38), which is addressed, as all admit, to the idolatrous Israelites, and not to the heathen, that those Israelites who had made worthless idols their rock would be exposed to the vengeance and retribution of the Lord. In Deu 32:42 the figure of the warrior is revived, and the judgment of God is carried out still further under this figure. Of the four different clauses in this verse, the third is related to the first, and the fourth to the second. God would make His arrows drunk with the blood not only of the slain, but also of the captives, whose lives are generally spared, but were not to be spared in this judgment. This sword would eat flesh of the hairy head of the foe. The edge of the sword is represented poetically as the mouth with which it eats (2Sa 2:26; 2Sa 18:8, etc.); “the sword is said to devour bodies when it slays them by piercing” (Ges. thes. p. 1088). פּרעות, from פּרע, a luxuriant, uncut growth of hair (Num 6:5; see at Lev 10:6). The hairy head is not a figure used to denote the “wild and cruel foe” (Knobel), but a luxuriant abundance of strength, and the indomitable pride of the foe, who had grown fat and forgotten his Creator (Deu 32:15). This explanation is confirmed by Psa 68:22; whereas the rendering ἄρχοντες, princes, leaders, which is given in the Septuagint, has no foundation in the language itself, and no tenable support in Jdg 5:2. Deu 32:43

For this retribution which God accomplishes upon His enemies, the nations were to praise the people of the Lord. As this song commenced with an appeal to heaven and earth to give glory to the Lord (Deu 32:1-3), so it very suitably closes with an appeal to the heathen to rejoice with His people on account of the acts of the Lord. “Rejoice, nations, over His people; for He avenges the blood of His servants, and repays vengeance to His adversaries, and so expiates His land, His people.” “His people” is an accusative, and not in apposition to nations in the sense of “nations which are His people.” For, apart from the fact that such a combination would be unnatural, the thought that the heathen had become the people of God is nowhere distinctly expressed in the song (not even in Deu 32:21); nor is the way even so prepared for it as that we could expect it here, although the appeal to the nations to rejoice with His people on account of what God had done involves the Messianic idea, that all nations will come to the knowledge of the Lord (vid., Psa 47:2; Psa 66:8; Psa 67:4). - The reason for this rejoicing is the judgment through which the Lord avenges the blood of His servants and repays His foes. As the enemies of God are not the heathen as such (see at Deu 32:41), so the servants of Jehovah are not the nation of Israel as a whole, but the faithful servants whom the Lord had at all times among His people, and who were persecuted, oppressed, and put to death by the ungodly. By this the land was defiled, covered with blood-guiltiness, so that the Lord was obliged to interpose as a judge, to put an end to the ways of the wicked, and to expiate His land, His people, i.e., to wipe out the guilt which rested upon the land and people, by the punishment of the wicked, and the extermination of idolatry and ungodliness, and to sanctify and glorify the land and nation (vid., Isa 1:27; Isa 4:4-5).

In Deu 32:44-47 it is stated that Moses, with Joshua, spake the song to the people; and on finishing this rehearsal, once more impressed upon the hearts of the people the importance of observing all the commandments of God. This account proceeds from the author of the supplement to the Thorah of Moses, who inserted the song in the book of the law. This explains the name Hoshea, instead of Jehoshuah (Joshua), which Moses had given to his servant (Num 13:8, Num 13:16), and invariably uses (compare Deu 31:3, Deu 31:7, Deu 31:14, Deu 31:23, with Deu 1:38; Deu 3:21, Deu 3:28, and the exposition of Num 13:16). - On Deu 32:46, vid., Deu 6:7 and Deu 11:19; and on Deu 32:47, vid., Deu 30:20.