Read-Post Through the Bible

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Deuteronomy 31 -
In this chapter Moses, having finished his sermon, 

I. Encourages both the people who were now to enter Canaan (Deu_31:1-6), and Joshua who was to lead them (Deu_31:7, Deu_31:8, Deu_31:23). And,  II. He takes care for the keeping of these things always in their remembrance after his decease, 

1. By the book of the law which was, 

(1.) Written.

(2.) Delivered into the custody of the priests (Deu_31:9, and Deu_31:24-27).  (3.) Ordered to be publicly read every seventh year (Deu_31:10-13). 

2. By a song which God orders Moses to prepare for their instruction and admonition.  (1.) He calls Moses and Joshua to the door of the tabernacle (Deu_31:14, Deu_31:15). 

(2.) He foretels the apostasy of Israel in process of time, and the judgments they would thereby bring upon themselves (Deu_31:16-18). 

(3.) He prescribes the following song to be a witness against them (Deu_31:19-21). 

(4.) Moses wrote it (Deu_31:22). And delivered it to Israel, with an intimation of the design of it, as he had received it from the Lord (Deu_31:28, etc.). — Henry 

Deuteronomy 31 -
IV.Moses' Farewell and Death - Deuteronomy 31-34

With the renewal of the covenant, by the choice set before the people between blessing and curse, life and death, Moses had finished the interpretation and enforcement of the law (Deu_1:5), and brought the work of legislation to a close. But in order that the work to which the Lord had called him might be thoroughly completed, it still remained for him, before his approaching death, to hand over the task of leading the people into Canaan to Joshua, who had been appointed as his successor, to finish writing out the laws, and to hand over the book of the law to the priests. The Lord also directed him to write an ode, as a witness against the people, on account of their obstinacy, and teach it to the Israelites. To these last arrangements and acts of Moses, which are narrated in ch. 31 and 32, there are added in ch. 33 the blessing with which this man of god bade farewell to the tribes of Israel, and in ch. 34 the account of his death, with which the Pentateuch closes. — K+D 

  V. 1: Like the LORD Jesus, of whom Moses was a type of (Dt. 18:15), God revealed to Moses that the time was come for him to be delivered (Lk. 9:51; Jn. 12:23), and like Paul, whom he also typified in certain ways, that the time of his departure was at hand (2Tim. 4:6), though, like them, it was not due to physical necessity. The LORD also provided a like leader for him in Joshua, the young man who “departed not out of the tabernacle” in Ex. 33:11, upon whom Moses had laid later his hands in the anointing ceremony (Num. 27:18-23), and so he was filed with the Spirit of wisdom (Dt. 34:9). But no singular successor to Joshua was appointed, but after his death, and Israel's predicted spiritual declension, God raised up judges, and prophets, the latter of which appointed kings, as the LORD gave the people what they wanted, in desiring to be governed like the countries of the heathen.


 Deu 31:2 -
I am an:  The life of Moses, the great prophet of Jehovah and lawgiver of the Jews, was exactly the same in length as the time Noah employed in preaching righteousness to the antediluvian world. These one hundred and twenty years were divided into three remarkable periods.  Forty years he lived in Egypt, in the court of Pharaoh, acquiring all the learning and wisdom of the Egyptians (Act_7:20, Act_7:23); forty years he sojourned in Midian, in a state of preparation for his great and important mission (Act_7:29, Act_7:30); and forty years he guided, led, and governed the Israelites under the express direction and authority of God.  in all 120 years. Deu_34:7; Exo_7:7; Jos_14:10, Jos_14:11; Psa_90:10; Act_7:23  — TSK

Deu 31:1-8 -
Moses assures Israel of the constant presence of God with them. This is applied by the apostle to all God's spiritual Israel, to encourage their faith and hope; unto us is this gospel preached, as well as unto them; he will never fail thee, nor forsake thee, Heb_13:5. Moses commends Joshua to them for a leader; one whose wisdom, and courage, and affection they had long known; one whom God had appointed to be their leader; and therefore would own and bless. Joshua is well pleased to be admonished by Moses to be strong and of good courage. Those shall speed well, who have God with them; therefore they ought to be of good courage. Through God let us do valiantly, for through him we shall do victoriously; if we resist the devil, he will flee from us. — MHCC

Deu 31:1-8 -
Loth to part (we say) bids oft farewell. Moses does so to the children of Israel: not because he was loth to go to God, but because he was loth to leave them, fearing that when he had left them they would leave God. He had finished what he had to say to them by way of counsel and exhortation: here he calls them together to give them a word of encouragement, especially with reference to the wars of Canaan, in which they were now to engage. It was a discouragement to them that Moses was to be removed at a time when he could so ill be spared: though Joshua was continued to fight for them in the valley, they would want Moses to intercede for them on the hill, as he did, Exo_17:10. But there is no remedy: Moses can no more go out and come in, Deu_31:2. Not that he was disabled by any decay either of body or mind; for his natural force was not abated, Deu_24:7. But he cannot any longer discharge his office; for,

1. He is 120 years old, and it is time for him to think of resigning his honour and returning to his rest. He that had arrived at so great an age then, when seventy or eighty was the ordinary stint, as appears by the prayer of Moses (Psa_90:10), might well think that he had accomplished as a hireling his day.

2. He is under a divine sentence: Thou shalt not go over Jordan. Thus a full stop was put to his usefulness; hitherto he must go, hitherto he must serve, but no further. So God had appointed it and Moses acquiesces: for I know not why we should any of us desire to live a day longer than while God has work for us to do; nor shall we be accountable for more time than is allotted us. But, though Moses must not go over himself, he is anxious to encourage those that must.

I. He encourages the people; and never could any general animate his soldiers upon such good grounds as those on which Moses here encourages Israel.

1. He assures them of the constant presence of God with them (Deu_31:3): The Lord thy God. that has led thee and kept thee hitherto will go over before thee; and those might follow boldly who were sure that they had God for their leader. He repeats it again (Deu_31:6) with an emphasis: “The Lord thy God, the great Jehovah, who is thine in covenant, he it is, he and no less, he and no other, that goes before thee; not only who by his promise has assured thee that he will go before thee; but by his ark, the visible token of his presence, shows thee that he does actually go before thee.” And he repeats it with enlargement: “Not only he goes over before thee at first, to bring thee in, but he will continue with thee all along, with thee and thine; he will not fail thee nor forsake thee; he will not disappoint thy expectations in any strait, nor will he ever desert thy interest; be constant to him, and he will be so to thee.” This is applied by the apostle to all God's spiritual Israel, for the encouragement of their faith and hope; unto us is this gospel preached, as well as unto them He will never fail thee, nor forsake thee, Heb_13:5.

2. He commends Joshua to them for a leader: Joshua, he shall go over before thee, Deu_31:3. One whose conduct, and courage, and sincere affection to their interest, they had had long experience of; and one whom God had ordained and appointed to be their leader, and therefore, no doubt, would own and bless, and make a blessing to them. See Num_27:18. Note, It is a great encouragement to a people when, instead of some useful instruments that are removed, God raises up others to carry on his work.

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3. He ensures their success. The greatest generals, supported with the greatest advantages, must yet own the issues of war to be doubtful and uncertain; the battle is not always to the strong nor to the bold; an ill accident unthought of may turn the scale against the highest hopes. But Moses had warrant from God to assure Israel that, notwithstanding the disadvantages they laboured under, they should certainly be victorious. A coward will fight when he is sure to be a conqueror. God undertakes to do the work - he will destroy these nations; and Israel shall do little else than divide the spoil - thou shalt possess them, Deu_31:3. Two things might encourage their hopes of this: -

(1.) The victories they had already obtained over Sihon and Og (Deu_31:4), from which they might infer both the power of God, that he could do what he had done, and the purpose of God, that he would finish what he had begun to do. Thus must we improve our experience.

(2.) The command God had given them to destroy the Canaanites (Deu_7:2; Deu_12:2), to which he refers here (Deu_31:5, that you may do unto them according to all which I have commanded you), and from which they might infer that, if God had commanded them to destroy the Canaanites, no doubt he would put it into the power of their hands to do it. Note, What God has made our duty we have reason to expect opportunity and assistance from him for the doing of. So that from all this he had reason enough to bid them be strong and of a good courage, Deu_31:6. While they had the power of God engaged for them they had no reason to fear all the powers of Canaan engaged against them.

II. He encourages Joshua, Deu_31:7, Deu_31:8. Observe,

1. Though Joshua was an experienced general, and a man of approved gallantry and resolution, who had already signalized himself in many brave actions, yet Moses saw cause to bid him be of good courage, now that he was entering upon a new scene of action; and Joshua was far from taking it as an affront, or as a tacit questioning of his courage, to be thus charged, as sometimes we find proud and peevish spirits invidiously taking exhortations and admonitions for reproaches and reflections. Joshua himself is very well pleased to be admonished by Moses to be strong and of good courage.

2. He gives him this charge in the sight of all Israel, that they might be the more observant of him whom they saw thus solemnly inaugurated, and that he might set himself the more to be an example of courage to the people who were witnesses to this charge here given to him as well as to themselves.

3. He gives him the same assurances of the divine presence, and consequently of a glorious success, that he had given the people. God would be with him, would not forsake him, and therefore he should certainly accomplish the glorious enterprise to which he was called and commissioned: Thou shalt cause them to inherit the land of promise. Note, Those shall speed well that have God with them; and therefore they ought to be of good courage. Through God let us do valiantly, for through him we shall do victoriously; if we resist the devil, he shall flee, and God shall shortly tread him under our feet. — Henry 


Deu 31:9-13 -
The law was given by Moses; so it is said, Joh_1:17. He was not only entrusted to deliver it to that generation, but to transmit it to the generations to come; and here it appears that he was faithful to that trust.

I. Moses wrote this law, Deu_31:9. The learned bishop Patrick understands this of all the five books of Moses, which are often called the law; he supposes that though Moses had written most of the Pentateuch before, yet he did not finish it till now; now he put his last hand to that sacred volume. Many think that the law here (especially since it is called this law, this grand abridgment of the law) is to be understood of this book of Deuteronomy; all those discourses to the people which have taken up this whole book, he, being in them divinely inspired, wrote them as the word of God. He wrote this law,

1. That those who had heard it might often review it themselves, and call it to mind.

2. That it might be the more safely handed down to posterity. Note, The church has received abundance of advantage from the writing, as well as from the preaching, of divine things; faith comes not only by hearing, but by reading. The same care that was taken of the law, thanks be to God, is taken of the gospel too; soon after it was preached it was written, that it might reach to those on whom the ends of the world shall come.
II. Having written it, he committed it to the care and custody of the priests and elders. He delivered one authentic copy to the priests, to be laid up by the ark (v. 26), there to remain as a standard by which all other copies must be tried. And it is supposed that he gave another copy to the elders of each tribe, to be transcribed by all of that tribe that were so disposed. Some observe that the elders, as well as the priests, were entrusted with the law, to intimate that magistrates by the power, as well as ministers by their doctrine, are to maintain religion, and to take care that the law be not broken nor lost.

III. He appointed the public reading of this law in a general assembly of all Israel every seventh year. The pious Jews (it is very probable) read the laws daily in their families, and Moses of old time was read in the synagogue every sabbath day, Act_15:21. But once in seven years, that the law might be the more magnified and made honourable, it must be read in a general assembly. Though we read the word in private, we must not think it needless to hear it read in public. Now here he give direction,

1. When this solemn reading of the law must be, that the time might add to the solemnity; it must be done, (1.) In the year of release. In that year the land rested, so that they could the better spare time to attend this service. Servants who were then discharged, and poor debtors who were then acquitted from their debts, must know that, having the benefit of the law, it was justly expected they should yield obedience to it, and therefore give up themselves to be God's servants, because he had loosed their bonds. The year of release was typical of gospel grace, which therefore is called the acceptable year of the Lord; for our remission and liberty by Christ engage us to keep his commandments, Luk_1:74, Luk_1:75. (2.) At the feast of tabernacles in that year. In that feast they were particularly required to rejoice before God, Lev_23:40. Therefore then they must read the law, both to qualify their mirth and keep it in due bounds, and to sanctify their mirth, that they might make the law of God the matter of their rejoicing, and might read it with pleasure and not as a task.

2. To whom it must be read: To all Israel (Deu_31:11), men, women, and children, and the strangers, Deu_31:12. The women and children were not obliged to go up to the other feasts, but to this only in which the law was read. Note, It is the will of God that all people should acquaint themselves with his word. It is a rule to all, and therefore should be read to all. It is supposed that, since all Israel could not possibly meet in one place, nor could one man's voice reach them all, as many as the courts of the Lord's house would hold met there, and the rest at the same time in their synagogues. The Jewish doctors say that the hearers were bound to prepare their hearts, and to hear with fear and reverence, and with joy and trembling, as in the day when the law was given on Mount Sinai; and, though there were great and wise men who knew the whole law very well, yet they were bound to hear with great attention; for he that reads is the messenger of the congregation to cause the words of God to be heard. I wish those that hear the gospel read and preached would consider this.

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3. By whom it must be read: Thou shalt read it (Deu_31:11), “Thou, O Israel,” by a proper person appointed for that purpose; or, “Thou, O Joshua,” their chief ruler; accordingly we find that he did read the law himself, Jos_8:34, Jos_8:35. So did Josiah, 2Ch_34:30, and Ezra, Neh_8:3. And the Jews say that the king himself (when they had one) was the person that read in the courts of the temple, that a pulpit was set up for that purpose in the midst of the court, in which the king stood, that the book of the law was delivered to him by the high priest, that he stood up to receive it, uttered a prayer (as every one did that was to read the law in public) before he read; and then, if he pleased, he might sit down and read. But if he read standing it was thought the more commendable, as (they say) king Agrippa did. Here let me offer it as a conjecture that Solomon is called the preacher, in his Ecclesiastes, because he delivered the substance of that book in a discourse to the people, after his public reading of the law in the feast of tabernacles, according to this appointment here.

4. For what end it must be thus solemnly read.

(1.) That the present generation might hereby keep up their acquaintance with the law of God, Deu_31:12. They must hear, that they may learn, and fear God, and observe to do their duty. See here what we are to aim at in hearing the word; we must hear, that we may learn and grow in knowledge; and every time we read the scriptures we shall find that there is still more and more to be learned out of them. We must learn, that we may fear God, that is, that we may be duly affected with divine things; and must fear God, that we may observe and do the words of his law; for in vain do we pretend to fear him if we do not obey him.

(2.) That the rising generation might betimes be leavened with religion (Deu_31:13); not only that those who know something may thus know more, but that the children who have not known any thing may betimes know this, how much it is their interest as well as duty to fear God. — Henry 


Deu 31:14-21 -
Here, I. Moses and Joshua are summoned to attend the divine majesty at the door of the tabernacle, Deu_31:14. Moses is told again that he must shortly die; even those that are most ready and willing to die have need to be often reminded of the approach of death. In consideration of this, he must come himself to meet God; for whatever improves our communion with God furthers our preparation for death. He must also bring Joshua with him to be presented to God for a successor, and to receive his commission and charge. Moses readily obeys the summons, for he was not one of those that look with an evil eye upon their successors, but, on the contrary, rejoiced in him.

II. God graciously gives them the meeting: He appeared in the tabernacle (as the shechinah used to appear) in a pillar of a cloud, v. 15. This is the only time in all this book that we read of the glory of God appearing, whereas we often read of it in the three foregoing books, which perhaps signifies that in the latter days, under the evangelical law, such visible appearances as these of the divine glory are not to be expected, but we must take heed to the more sure word of prophecy.

III. He tells Moses that, after his death, the covenant which he had taken so much pains to make between Israel and their God would certainly be broken. 1. That Israel would forsake God, v. 16. And we may be sure that if the covenant between God and man be broken the blame must lie on man, it is he that breaks it; we have often observed it, That God never leaves any till they first leave him. Worshipping the gods of the Canaanites (who had been the natives, but henceforward were to be looked upon as the strangers of that land) would undoubtedly be counted a deserting of God, and, like adultery, a violation of the covenant. Thus still those are revolters from Christ, and will be so adjudged, who either make a god of their money by reigning covetousness or a god of their belly by reigning sensuality. Those that turn to other gods (v. 18) forsake their own mercies. This apostasy of theirs is foretold to be the effect of their prosperity (v. 20): They shall have eaten and filled themselves; this is all they will aim at in eating, to gratify their own appetites, and then they will wax fat, grow secure and sensual; their security will take off their dread of God and his judgments; and their sensuality will incline them to the idolatries of the heathen, which made provision for the flesh to fulfil the lusts of it. Note, God has a clear and infallible foresight of all the wickedness of the wicked, and has often covenanted with those who he knew would deal very treacherously (Isa_48:8 ), and conferred many favours on those who he knew would deal very ungratefully.

2. That then God would forsake Israel; and justly does he cast those off who had so unjustly cast him off (v. 17): My anger shall be kindled against them, and I will forsake them. His providence would forsake them, no longer to protect and prosper them, and then they would become a prey to all their neighbours. His spirit and grace would forsake them, no longer to teach and guide them, and then they would be more and more bigoted, besotted, and hardened in their idolatries. Thus many evils and troubles would befal them. (v. 17, 21), which would be such manifest indications of God's displeasure against them that they themselves would be constrained to own it: Have not these evils come upon us because our God is not among us? Those that have sinned away their God will find that thereby they pull all mischiefs upon their own heads. But that which completed their misery was that God would hide his face from them in that day, that day of their trouble and distress, v. 18. Whatever outward troubles we are in, if we have but the light of God's countenance, we may be easy. But, if God hide his face from us and our prayers, we are undone.

IV. He directs Moses to deliver them a song, in the composing of which he should be divinely inspired, and which should remain a standing testimony for God as faithful to them in giving them warning, and against them as persons false to themselves in not taking the warning, v. 19. The written word in general, as well as this song in particular, is a witness for God against all those that break covenant with him. It shall be for a testimony, Mat_24:14. The wisdom of man has devised many ways of conveying the knowledge of good and evil, by laws, histories, prophecies, proverbs, and, among the rest, by songs; each has its advantages. And the wisdom of God has in the scripture made use of them all, that ignorant and careless men might be left inexcusable.

1. This song, if rightly improved, might be a means to prevent their apostasy; for in the inditing of it God had an eye to their present imagination, now, before they were brought into the land of promise, Deu_31:21. God knew very well that there were in their hearts such gross conceits of the deity, and such inclinations of idolatry, that they would be tinder to the sparks of that temptation; and therefore in this song he gives them warning of their danger that way. Note, The word of God is a discerner of the thoughts and intents of men's hearts, and meets with them strangely by its reproofs and corrections, Heb_4:12. Compare 1Co_14:25. Ministers who preach the word know not the imaginations men go about, but God, whose word it is, knows perfectly.

2. If this song did not prevent their apostasy, yet it might help to bring them to repentance, and to recover them from their apostasy. When their troubles come upon them, this song shall not be forgotten, but may serve as a glass to show them their own faces, that they may humble themselves, and return to him from whom they have revolted. Note, Those for whom God has mercy in store he may leave to fall, yet he will provide means for their recovery. Medicines are prepared before-hand for their cure. — Henry 

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Deu 31:22-30 -
Here, I. The charge is given to Joshua, which God has said (v. 14) he would give him. The same in effect that Moses had given him. The same in effect that Moses had given him (v. 7): Be strong and of a good courage, v. 23. Joshua had now heard from God so much of the wickedness of the people whom he was to have the conduct of as could not but be a discouragement to him: “Nay,” says God, “how bad soever they are, thou shalt go through thy understanding, for I will be with thee. Thou shalt put them into possession of Canaan. If they afterwards by their sin throw themselves out of it again, that will be no fault of thine, nor any dishonour to thee, therefore be of good courage.”

II. The solemn delivery of the book of the law to the Levites, to be deposited in the side of the ark, is here again related (v. 24-26), of which before, v. 9. Only they are here directed where to treasure up this precious original, not in the ark (there only the two tables were preserved), but in another box by the side of the ark. It is probable that this was the very book that was found in the house of the Lord (having been somehow or other misplaced) in the days of Josiah (2Ch_34:14), and so perhaps the following words here, that it may be a witness against thee, may particularly point at that event, which happened so long after; for the finding of this very book occasioned the public reading of it by Josiah himself, for a witness against a people who were then almost ripe for their ruin by the Babylonians.

III. The song which follows in the next chapter is here delivered to Moses, and by him to the people. He wrote it first (v. 22), as the Spirit of God indited it, and then spoke it in the ears of all the congregation (v. 30), and taught it to them (v. 22), that is, gave out copies of it, and ordered the people to learn it by heart. It was delivered by word of mouth first, and afterwards in writing, to the elders and officers, as the representatives of their respective tribes (v. 28), by them to be transmitted to their several families and households. It was delivered to them with a solemn appeal to heaven and earth concerning the fair warning which was given them by it of the fatal consequences of their apostasy from God, and with a declaration of the little joy and little hope Moses had in and concerning them.

1. He declares what little joy he had had of them while he was with them, v. 27. It is not in a passion that he says, I know thy rebellion (as once he said unadvisedly, Hear now, you rebels), but it is the result of a long acquaintance with them: you have been rebellious against the Lord. Their rebellions against himself he makes no mention of: these he had long since forgiven and forgotten; but they must be made to hear of their rebellions against God, that they may be ever repented of and never repeated. 2. What little hopes he had of them now that he was leaving them. From what God had now said to him (v. 16) more than from his own experience of them, though that was discouraging enough, he tells them (v. 29), I know that after my death you will utterly corrupt yourselves. Many a sad thought, no doubt, it occasioned to this good man, to foresee the apostasy and ruin of a people he had taken so much pains with, in order to them good and make them happy; but this was his comfort, that he had done his duty, and that God would be glorified, if not in their settlement, yet in their dispersion. Thus our Lord Jesus, a little before his death, foretold the rise of false Christs and false prophets (Mat_24:24), notwithstanding which, and all the apostasies of the latter times, we may be confident that the gates of hell shall not prevail against the church, for the foundation of God stands sure. — Henry 

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(Deu 32)  "Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. {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: {3} Because I will publish the name of the LORD: ascribe ye greatness unto our God. {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. {5} They have corrupted themselves, their spot is not the spot of his children: they are a perverse and crooked generation. {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? {7} Remember the days of old, consider the years of many generations: ask thy father, and he will show thee; thy elders, and they will tell thee. {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. {9} For the LORD'S portion is his people; Jacob is the lot of his inheritance. {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. {11} As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: {12} So the LORD alone did lead him, and there was no strange god with him. {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; {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. {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. {16} They provoked him to jealousy with strange gods, with abominations provoked they him to anger. {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. {18} Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee. {19} And when the LORD saw it, he abhorred them, because of the provoking of his sons, and of his daughters. {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. {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. {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. {23} I will heap mischiefs upon them; I will spend mine arrows upon them. {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. {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. {26} I said, I would scatter them into corners, I would make the remembrance of them to cease from among men: {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. {28} For they are a nation void of counsel, neither is there any understanding in them. {29} O that they were wise, that they understood this, that they would consider their latter end! {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? {31} For their rock is not as our Rock, even our enemies themselves being judges. {32} For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: {33} Their wine is the poison of dragons, and the cruel venom of asps. {34} Is not this laid up in store with me, and sealed up among my treasures? {35} To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. {36} For the LORD shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. {37} And he shall say, Where are their gods, their rock in whom they trusted, {38} Which did eat the fat of their sacrifices, and drank the wine of their drink offerings? let them rise up and help you, and be your protection. {39} See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand. {40} For I lift up my hand to heaven, and say, I live for ever. {41} If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me. {42} I will make mine arrows drunk with blood, and my sword shall devour flesh; and that with the blood of the slain and of the captives, from the beginning of revenges upon the enemy. {43} Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people. {44} And Moses came and spake all the words of this song in the ears of the people, he, and Hoshea the son of Nun. {45} And Moses made an end of speaking all these words to all Israel: {46} And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law. {47} For it is not a vain thing for you; because it is your life: and through this thing ye shall prolong your days in the land, whither ye go over Jordan to possess it.

{48} And the LORD spake unto Moses that selfsame day, saying, {49} Get thee up into this mountain Abarim, unto mount Nebo, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession: {50} And die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people: {51} Because ye trespassed against me among the children of Israel at the waters of Meribah-Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel. {52} Yet thou shalt see the land before thee; but thou shalt not go thither unto the land which I give the children of Israel."

[daniel1212av]

Deuteronomy 32 -
In this chapter we have,  I. The song which Moses, by the appointment of God, delivered to the children of Israel, for a standing admonition to them, to take heed of forsaking God. This takes up most of the chapter, in which we have,  1. The preface (Deu_32:1, Deu_32:2).  2. A high character of God, and, in opposition to that, a bad character of the people of Israel (Deu_32:3-6).  3. A rehearsal of the great things God had done for them, and in opposition to that an account of their ill carriage towards him (Deu_32:7-18).  4. A prediction of the wasting destroying judgments which God would bring upon them for their sins, in which God is here justified by the many aggravations of their impieties (Deu_32:19-33).  5. A promise of the destruction of their enemies and oppressors at last, and the glorious deliverance of a remnant of Israel (Deu_32:36-43).  II. The exhortation with which Moses delivered this song to them (Deu_32:41-47).  III. The orders God gives to Moses to go up to Mount Nebo and die (Deu_32:48, etc.). — Henry 

Deuteronomy 32 - INTRODUCTION TO DEUTERONOMY 32

This chapter contains the song mentioned and referred to in the former, the preface to it, Deu_32:1; the character of the divine and illustrious Person it chiefly respects, Deu_32:4; the ingratitude of the people of the Jews to him, who were a crooked and perverse generation, aggravated by his having bought, made, and established them, Deu_32:5; and which is further aggravated by various instances of divine goodness to them, first in providing and reserving a suitable country for them, at the time of the division of the earth to the sons of men, with the reason of it, Deu_32:7; then by what the Lord did for them in the wilderness, Deu_32:10; after that in the land of Canaan, where they enjoyed plenty of all good things, and in the possession of which they were, when the illustrious Person described appeared among them, Deu_32:13; and then the sin of ingratitude to him, before hinted at, is fully expressed, namely, lightly esteeming the rock of salvation, the Messiah, Deu_32:15; nor could they stop here, but proceed to more ungodliness, setting up other messiahs and saviours, which were an abomination to the Lord, Deu_32:16; continuing sacrifices when they should not, which were therefore reckoned no other than sacrifices to demons, and especially the setting up of their new idol, their own righteousness, was highly provoking; and by all this they clearly showed they had forgot the rock, the Saviour, Deu_32:17; wherefore, for the rejection of the Messiah and the, persecution of his followers, they would be abhorred of God, Deu_32:19; who would show his resentment by the rejection of them, by the calling of the Gentiles, and by bringing the nation of the Romans upon them, Deu_32:20; whereby utter ruin and destruction in all its shapes would be brought upon them, Deu_32:22; and, were it not for the insolence of their adversaries, would be entirely destroyed, being such a foolish and unwise people, which appears by not observing what the enemies of the Messiah themselves allow, that there is no rock like him, whom they despised, Deu_32:26; which enemies are described, and the vengeance reserved for them pointed out, Deu_32:32; and the song closed with promises of grace and mercy to the Lord's people, and wrath and ruin to his and their enemies, on which account all are called upon to rejoice in the latter day, Deu_32:36; and this song being delivered by Moses, the people of Israel are exhorted seriously to attend to it, it being of the utmost importance to them, Deu_32:44; and the chapter is concluded with a relation of Moses being ordered to go up to Mount Nebo and die, with the reason of it, Deu_32:48. — Gill

Deu 32:1-6 -
Here is,

I. A commanding preface or introduction to this song of Moses, Deu_32:1, Deu_32:2. He begins, 1. With a solemn appeal to heaven and earth concerning the truth and importance of what he was about to say, and the justice of the divine proceedings against a rebellious and backsliding people, for he had said (Deu_31:28) that he would in this song call heaven and earth to record against them. Heaven and earth would sooner hear than this perverse and unthinking people; for they revolt not from the obedience to their Creator, but continue to this day, according to his ordinances, as his servants (Psa_119:89-91), and therefore will rise up in judgment against rebellious Israel. Heaven and earth will be witnesses against sinners, witnesses of the warning given them and of their refusal to take the warning (see Job_20:27); the heaven shall reveal his iniquity, and the earth shall rise up against him. Or heaven and earth are here put for the inhabitants of both, angels and men; both shall agree to justify God in his proceedings against Israel, and to declare his righteousness, Psa_50:6; see Rev_19:1, Rev_19:2.

2. he begins with a solemn application of what he was about to say to the people (Deu_32:2): My doctrine shall drop as the rain. “It shall be a beating sweeping rain to the rebellious;” so one of the Chaldee paraphrasts expounds the first clause. Rain is sometimes sent for judgment, witness that with which the world was deluged; and so the word of God, while to some it is reviving and refreshing - a savour of life unto life, is to others terrifying and killing - a savour of death unto death. It shall be as a sweet and comfortable dew to those who are rightly prepared to receive it. Observe,

(1.) The subject of this song is doctrine; he had given them a song of praise and thanksgiving (Ex. 15), but this is a song of instruction, for in psalms, and hymns, and spiritual songs, we are not only to give glory to god, but to teach and admonish one another, Col_3:16. Hence many of David's psalms are entitled Maschil - to give instruction.

(2.) This doctrine is fitly compared to rain and showers which come from above, to make the earth fruitful, and accomplish that for which they are sent. (Isa_55:10, Isa_55:11), and depend not upon the wisdom or will of man, Mic_5:7. It is a mercy to have this rain come often upon us, and our duty to drink it in, Heb_6:7.

(3.) He promises that his doctrine shall drop and distil as the dew, and the small rain, which descend silently and without noise. The word preached is likely to profit when it comes gently, and sweetly insinuates itself into the hearts and affections of the hearers.

(4.) He bespeaks their acceptance and entertainment of it, and that it might be as sweet, and pleasant, and welcome to them as rain to the thirsty earth, Psa_72:6. And the word of God is likely to do us good when it is thus acceptable.

(5.) The learned bishop Patrick understands it as a prayer that his words which were sent from heaven to them might sink into their hearts and soften them, as the rain softens the earth, and so make them fruitful in obedience.

II. An awful declaration of the greatness and righteousness of God, Deu_32:3, Deu_32:4.

1. He begins with this, and lays it down as his first principle,

(1.) To preserve the honour of God, that no reproach might be cast upon him for the sake of the wickedness of his people Israel; how wicked and corrupt soever those are who are called by his name, he is just, and right, and all that is good, and is not to be thought the worse of for their badness.

(2.) To aggravate the wickedness of Israel, who knew and worshipped such a holy god, and yet were themselves so unholy. And,

(3.) To justify God in his dealings with them; we must abide by it, that God is righteous, even when his judgments are a great deep, Jer_12:1; Psa_36:6.

2. Moses here sets himself to publish the name of the Lord (Deu_32:3), that Israel, knowing what a God he is whom they had avouched for theirs, might never be such fools as to exchange him for a false god, a dunghill god. He calls upon them therefore to ascribe greatness to him. It will be of great use to us for the preventing of sin, and the preserving of us in the way of our duty, always to keep up high and honourable thoughts of God, and to take all occasions to express them: Ascribe greatness to our God. We cannot add to his greatness, for it is infinite; but we must acknowledge it, and give him the glory of it. Now, when Moses would set forth the greatness of God, he does it, not by explaining his eternity and immensity, or describing the brightness of his glory in the upper world, but by showing the faithfulness of his word, the perfection of his works, and the wisdom and equity of all the administrations of his government; for in these his glory shines most clearly to us, and these are the things revealed concerning him, which belong to us and our children, Deu_32:4.

[daniel1212av]

(1.) He is the rock. So he is called six times in this chapter, and the Septuagint all along translates it theos, God. The learned Mr. Hugh Broughton reckons that God is called the rock eighteen times (besides in this chapter) in the Old Testament (though in some places we translate it strength), and charges it therefore upon the papists that they make St. Peter a god when they make him the rock on which the church is built. God is the rock, for he is in himself immutable immovable, and he is to all that seek him and fly to him an impenetrable shelter, and to all that trust in him an everlasting foundation.

(2.) His work is perfect. His work of creation was so, all very good; his works of providence are so, or will be so in due time, and when the mystery of God shall be finished the perfection of his works will appear to all the world. Nothing that God does can be mended, Ecc_3:14. God was now perfecting what he had promised and begun for his people Israel, and from the perfection of this work they must take occasion to give him the glory of the perfection of all his works. The best of men's works are imperfect, they have their flaws and defects, and are left unfinished; but, as for God, his work is perfect; if he begin, he will make an end.

 (3.) All his ways are judgment. The ends of his ways are all righteous, and he is wise in the choice of the means in order to those ends. Judgment signifies both prudence and justice. The ways of the Lord are right, Hos_14:9.

 (4.) He is a God of truth, whose word we may take and rely upon, for he cannot lie who is faithful to all his promises, nor shall his threatenings fall to the ground.

(5.) He is without iniquity, one who never cheated any that trusted in him, never wronged any that appealed to his justice, nor ever was hard upon any that cast themselves upon his mercy. (6.) Just and right is he. As he will not wrong any by punishing them more than they deserve, so he will not fail to recompense all those that serve him or suffer for him. He is indeed just and right; for he will effectually take care that none shall lose by him. Now what a bright and amiable idea does this one verse give us of the God whom we worship; and what reason have we then to love him and fear him, to live a life of delight in him, dependence on him, and devotedness to him! This is our rock, and there is no unrighteousness in him; nor can there be, Psa_92:15.

III. A high charge exhibited against the Israel of God, whose character was in all respects the reverse of that of the God of Israel, Deu_32:5.

1. They have corrupted themselves. Or, It has corrupted itself; the body of the people has: the whole head sick, and the whole heart faint. God did not corrupt them, for just and right is he; but they are themselves the sole authors of their own sin and ruin; and both are included in this word. They have debauched themselves; for every man is tempted when he is drawn away of his own lust. And they have destroyed themselves, Hos_13:9. If thou scornest, thou alone shalt bear the guilt and grief, Pro_9:12.

2. Their spot is not the spot of his children. Even God's children have their spots, while they are in this imperfect state; for if we say we have no sin, no spot, we deceive ourselves. But the sin of Israel was none of those; it was not an infirmity which they strove against, watched and prayed against, but an evil which their hearts were fully set in them to do. For, 3. They were a perverse and crooked generation, that were actuated by a spirit of contradiction, and therefore would do what was forbidden because it was forbidden, would set up their own humour and fancy in opposition to the will of God, were impatient of reproof, hated to be reformed, and went on frowardly in the way of their heart. The Chaldee paraphrase reads this verse thus: They have scattered or changed themselves, and not him, even the children that served idols, a generation that has depraved its own works, and alienated itself. Idolaters cannot hurt God, nor do any damage to his works, nor make him a stranger to this world. See Job_35:6. No, all the hurt they do is to themselves and their own works. The learned bishop Patrick gives another reading of it: Did he do him any hurt? That is, “Is God the rock to be blamed for the evils that should befal Israel? No, His children are their blot,” that is, “All the evil that comes upon them is the fruit of their children's wickedness; for the whole generation of them is crooked and perverse.” All that are ruined ruin themselves; they die because they will die.

IV. A pathetic expostulation with this provoking people for their ingratitude (Deu_32:6): “Do you thus requite the Lord? Surely you will not hereafter be so base and disingenuous in your carriage towards him as you have been.”

1. He reminds them of the obligations God had laid upon them to serve him, and to cleave to him. He had been a Father to them, had begotten them, fed them, carried them, nursed them, and borne their manners; and would they spurn at the bowels of a Father? He had bought them, had been at a vast expense of miracles to bring them out of Egypt, had given men for them, and people for their life, Isa_43:4. “Is not he thy Father, thy owner (so some), that has an incontestable propriety in thee?” and the ox knoweth his owner. “he has made thee, and brought thee into being, established thee and kept thee in being; has he not done so? Can you deny the engagements you lie under to him, in consideration of the great things he has done and designed for you?” And are not our obligations, as baptized Christians, equally great and strong to our Creator that made us, our Redeemer that bought us, and our Sanctifier that has established us.

2. Hence he infers the evil of deserting him and rebelling against him. For,

(1.) It was base ingratitude: “Do you thus require the Lord? Are these the returns you make him for all his favours to you? The powers you have from him will you employ them against him?” See Mic_6:3, Mic_6:4; Joh_10:32. This is such monstrous villany as all the world will cry shame of: call a man ungrateful, and you can call him no worse.

 (2.) It was prodigious madness: O foolish people and unwise! Fools, and double fools! who has bewitched you? Gal_3:1. “Fools indeed, to disoblige one on whom you have such a necessary dependence! To forsake your own mercies for lying vanities!” Note, All wilful sinners, especially sinners in Israel, are the most unwise and the most ungrateful people in the world. — Henry 


Deu 32:7-14 -
Moses, having in general represented God to them as their great benefactor, whom they were bound in gratitude to observe and obey, in these verses gives particular instances of God's kindness to them and concern for them.

1. Some instances were ancient, and for proof of them he appeals to the records (Deu_32:7): Remember the days of old; that is, “Keep in remembrance the history of those days, and of the wonderful providences of God concerning the old world, and concerning your ancestors Abraham, Isaac, and Jacob; you will find a constant series of mercies attending them, and how long since things were working towards that which has now come to pass.” Note, The authentic histories of ancient times are of singular use, and especially the history of the church in its infancy, both the Old Testament and the New Testament church.

2. Others were more modern, and for proof of them he appeals to their fathers and elders that were now alive and with them. Parents must diligently teach their children, not only the word of God, his laws (Deu_6:7), and the meaning of his ordinances (Exo_12:26, Exo_12:27), but his works also, and the methods of his providence. See Psa_78:3, Psa_78:4, Psa_78:6, Psa_78:7. And children should desire the knowledge of those things which will be of use to engage them to their duty and to direct them in it.

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

[daniel1212av]

(1.) He is the rock. So he is called six times in this chapter, and the Septuagint all along translates it theos, God. The learned Mr. Hugh Broughton reckons that God is called the rock eighteen times (besides in this chapter) in the Old Testament (though in some places we translate it strength), and charges it therefore upon the papists that they make St. Peter a god when they make him the rock on which the church is built. God is the rock, for he is in himself immutable immovable, and he is to all that seek him and fly to him an impenetrable shelter, and to all that trust in him an everlasting foundation.

(2.) His work is perfect. His work of creation was so, all very good; his works of providence are so, or will be so in due time, and when the mystery of God shall be finished the perfection of his works will appear to all the world. Nothing that God does can be mended, Ecc_3:14. God was now perfecting what he had promised and begun for his people Israel, and from the perfection of this work they must take occasion to give him the glory of the perfection of all his works. The best of men's works are imperfect, they have their flaws and defects, and are left unfinished; but, as for God, his work is perfect; if he begin, he will make an end.

 (3.) All his ways are judgment. The ends of his ways are all righteous, and he is wise in the choice of the means in order to those ends. Judgment signifies both prudence and justice. The ways of the Lord are right, Hos_14:9.

 (4.) He is a God of truth, whose word we may take and rely upon, for he cannot lie who is faithful to all his promises, nor shall his threatenings fall to the ground.

(5.) He is without iniquity, one who never cheated any that trusted in him, never wronged any that appealed to his justice, nor ever was hard upon any that cast themselves upon his mercy. (6.) Just and right is he. As he will not wrong any by punishing them more than they deserve, so he will not fail to recompense all those that serve him or suffer for him. He is indeed just and right; for he will effectually take care that none shall lose by him. Now what a bright and amiable idea does this one verse give us of the God whom we worship; and what reason have we then to love him and fear him, to live a life of delight in him, dependence on him, and devotedness to him! This is our rock, and there is no unrighteousness in him; nor can there be, Psa_92:15.

III. A high charge exhibited against the Israel of God, whose character was in all respects the reverse of that of the God of Israel, Deu_32:5.

1. They have corrupted themselves. Or, It has corrupted itself; the body of the people has: the whole head sick, and the whole heart faint. God did not corrupt them, for just and right is he; but they are themselves the sole authors of their own sin and ruin; and both are included in this word. They have debauched themselves; for every man is tempted when he is drawn away of his own lust. And they have destroyed themselves, Hos_13:9. If thou scornest, thou alone shalt bear the guilt and grief, Pro_9:12.

2. Their spot is not the spot of his children. Even God's children have their spots, while they are in this imperfect state; for if we say we have no sin, no spot, we deceive ourselves. But the sin of Israel was none of those; it was not an infirmity which they strove against, watched and prayed against, but an evil which their hearts were fully set in them to do. For, 3. They were a perverse and crooked generation, that were actuated by a spirit of contradiction, and therefore would do what was forbidden because it was forbidden, would set up their own humour and fancy in opposition to the will of God, were impatient of reproof, hated to be reformed, and went on frowardly in the way of their heart. The Chaldee paraphrase reads this verse thus: They have scattered or changed themselves, and not him, even the children that served idols, a generation that has depraved its own works, and alienated itself. Idolaters cannot hurt God, nor do any damage to his works, nor make him a stranger to this world. See Job_35:6. No, all the hurt they do is to themselves and their own works. The learned bishop Patrick gives another reading of it: Did he do him any hurt? That is, “Is God the rock to be blamed for the evils that should befal Israel? No, His children are their blot,” that is, “All the evil that comes upon them is the fruit of their children's wickedness; for the whole generation of them is crooked and perverse.” All that are ruined ruin themselves; they die because they will die.

IV. A pathetic expostulation with this provoking people for their ingratitude (Deu_32:6): “Do you thus requite the Lord? Surely you will not hereafter be so base and disingenuous in your carriage towards him as you have been.”

1. He reminds them of the obligations God had laid upon them to serve him, and to cleave to him. He had been a Father to them, had begotten them, fed them, carried them, nursed them, and borne their manners; and would they spurn at the bowels of a Father? He had bought them, had been at a vast expense of miracles to bring them out of Egypt, had given men for them, and people for their life, Isa_43:4. “Is not he thy Father, thy owner (so some), that has an incontestable propriety in thee?” and the ox knoweth his owner. “he has made thee, and brought thee into being, established thee and kept thee in being; has he not done so? Can you deny the engagements you lie under to him, in consideration of the great things he has done and designed for you?” And are not our obligations, as baptized Christians, equally great and strong to our Creator that made us, our Redeemer that bought us, and our Sanctifier that has established us.

2. Hence he infers the evil of deserting him and rebelling against him. For,

(1.) It was base ingratitude: “Do you thus require the Lord? Are these the returns you make him for all his favours to you? The powers you have from him will you employ them against him?” See Mic_6:3, Mic_6:4; Joh_10:32. This is such monstrous villany as all the world will cry shame of: call a man ungrateful, and you can call him no worse.

 (2.) It was prodigious madness: O foolish people and unwise! Fools, and double fools! who has bewitched you? Gal_3:1. “Fools indeed, to disoblige one on whom you have such a necessary dependence! To forsake your own mercies for lying vanities!” Note, All wilful sinners, especially sinners in Israel, are the most unwise and the most ungrateful people in the world. — Henry 


Deu 32:7-14 -
Moses, having in general represented God to them as their great benefactor, whom they were bound in gratitude to observe and obey, in these verses gives particular instances of God's kindness to them and concern for them.

1. Some instances were ancient, and for proof of them he appeals to the records (Deu_32:7): Remember the days of old; that is, “Keep in remembrance the history of those days, and of the wonderful providences of God concerning the old world, and concerning your ancestors Abraham, Isaac, and Jacob; you will find a constant series of mercies attending them, and how long since things were working towards that which has now come to pass.” Note, The authentic histories of ancient times are of singular use, and especially the history of the church in its infancy, both the Old Testament and the New Testament church.

2. Others were more modern, and for proof of them he appeals to their fathers and elders that were now alive and with them. Parents must diligently teach their children, not only the word of God, his laws (Deu_6:7), and the meaning of his ordinances (Exo_12:26, Exo_12:27), but his works also, and the methods of his providence. See Psa_78:3, Psa_78:4, Psa_78:6, Psa_78:7. And children should desire the knowledge of those things which will be of use to engage them to their duty and to direct them in it.

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

4. He did that for them which the eagle does for her nest of young ones, Deu_32:11, Deu_32:12. The similitude was touched, Exo_19:4, I bore you on eagles' wings; here it is enlarged upon. The eagle is observed to have a strong affection for her young, and to show it, not only as other creatures by protecting them and making provision for them, but by educating them and teaching them to fly. For this purpose she stirs them out of the nest where they lie dozing, flutters over them, to show them how they must use their wings, and then accustoms them to fly upon her wings till they have learnt to fly upon their own. This, by the way, is an example to parents to train up their children to business, and not to indulge them in idleness and the love of ease. God did thus by Israel; when they were in love with their slavery, and loth to leave it, God, by Moses, stirred them up to aspire after liberty, and many a time kept them from returning to the house of bondage. He carried them out of Egypt, led them into the wilderness, and now at length had led them through it. The Lord alone did lead him, he needed not any assistance, nor did he take any to be partner with him in the achievement, which was a good reason why they should serve the Lord only and no other, so much as in partnership, much less in rivalship with him. There was no strange god with him to contribute to Israel's salvation, and therefore there should be none to share in Israel's homage and adoration, Psa_81:9.

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III. The settling of them in a good land. This was done in part already, in the happy planting of the two tribes and a half, an earnest of what would speedily and certainly be done for the rest of the tribes.

1. They were blessed with glorious victories over their enemies (Deu_32:13): He made him ride on the high places of the earth, that is, he brought him on with conquest, and brought him home with triumph. he rode over the high places or strong holds that were kept against him, sat in ease and honour upon the fruitful hills of Canaan. In Egypt they looked mean, and were so, in poverty and disgrace; but in Canaan they looked great, and were so, advanced and enriched; they rode in state, as a people whom the King of kings delighted to honour.

2. With great plenty of all good things. Not only the ordinary increase of the field, but, which was uncommon, Honey out of the rock, and oil out of the flinty rock, which may refer either,

(1.) To their miraculous supply of fresh water out of the rock that followed them in the wilderness, which is called honey and oil, because the necessity they were reduced to made it as sweet and acceptable as honey and oil at another time. Or,

(2.) To the great abundance of honey and oil they should find in Canaan, even in those parts that were least fertile. The rocks in Canaan should yield a better increase than the fields and meadows of other countries. Other productions of Canaan are mentioned, Deu_32:14. Such abundance and such variety of wholesome food (and every thing the best in its kind) that every meal might be a feast if they pleased: excellent bread made of the best corn, here called the kidneys of the wheat (for a grain of wheat is not unlike a kidney), butter and milk in abundance, the flesh of cattle well fed, and for their drink, no worse than the pure blood of the grape; so indulgent a Father was God to them, and so kind a benefactor. Ainsworth makes the plenty of good things in Canaan to be a figure of the fruitfulness of Christ's kingdom, and the heavenly comforts of his word and Spirit: for the children of his kingdom he has butter and milk, the sincere milk of the word; and strong meat for strong men, with the wine that makes glad the heart. — Henry 


Deu 32:15-18 -
We have here a description of the apostasy of Israel from God, which would shortly come to pass, and to which already they had a disposition. One would have thought that a people under so many obligations to their God, in duty, gratitude, and interest, would never have turned from him; but, alas! they turned aside quickly. Here are two great instances of their wickedness, and each of them amounted to an apostasy from God: -

I. Security and sensuality, pride and insolence, and the other common abuses of plenty and prosperity, Deu_32:15. These people were called Jeshurun - an upright people (so some), a seeing people, so others: but they soon lost the reputation both of their knowledge and of their righteousness; for, being well-fed,

1. They waxed fat, and grew thick, that is, they indulged themselves in all manner of luxury and gratifications of their appetites, as if they had nothing to do but to make provision for the flesh, to fulfil the lusts of it. They grew fat, that is, they grew big and unwieldy, unmindful of business, and unfit for it; dull and stupid, careless and senseless; and this was the effect of their plenty. Thus the prosperity of fools destroys them, Pro_1:32. Yet this was not the worst of it.

2. They kicked; they grew proud and insolent, and lifted up the heel even against God himself. If God rebuked them, either by his prophets or by his providence, they kicked against the goad, as an untamed heifer, or a bullock unaccustomed to the yoke, and in their rage persecuted the prophets, and flew in the face of providence itself. And thus he forsook God that made him (not paying due respect to his creator, nor answering the ends of his creation), and put an intolerable contempt upon the rock of his salvation, as if he were not indebted to him for any past favours, nor had any dependence upon him for the future. Those that make a god of themselves and a god of their bellies, in pride and wantonness, and cannot bear to be told of it, certainly thereby forsake God and show how lightly they esteem him.

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

1. What sort of gods they chose and offered sacrifice to, when they forsook the God that made them, Deu_32:16, Deu_32:17. This aggravated their sin that those very services which they should have done to the true God they did,

(1.) To strange gods, that could not pretend to have done them any kindness, or laid them under any obligation to them, gods that they had no knowledge of, nor could expect any benefit by, for they were strangers. Or they are called strange gods, because they were other than the one only true God, to whom they were betrothed and ought to have been faithful.

(2.) To new gods, that came newly up; for even in religion, the antiquity of which is one of its honours, vain minds have strangely affected novelty, and, in contempt of the Ancient of days, have been fond of new gods. A new god! can there be a more monstrous absurdity? Would we find the right way to rest, we must ask for the good old way, Jer_6:16. It was true their fathers had worshipped other gods (Jos_24:2), and perhaps it had been some little excuse if the children had returned to them; but to serve new gods whom their fathers feared not, and to like them the better for being new, was to open a door to endless idolatries.

(3.) They were such as were no gods at all, but mere counterfeits and pretenders; their names the invention of men's fancies, and their images the work of men's hands. Nay,

(4.) They were devils. So far from being gods, fathers and benefactors to mankind, they really were destroyers (so the word signifies), such as aimed to do mischief. If there were any spirits or invisible powers that possessed their idol-temples and images, they were evil spirits and malignant powers, whom yet they did not need to worship for fear they should hurt them, as they say the Indians do; for those that faithfully worship God are out of the devil's reach: nay, the devil can destroy those only that sacrifice to him. How mad are idolaters, who forsake the rock of salvation to run themselves upon the rock of perdition!

2. What a great affront this was to Jehovah their God.

(1.) It was justly interpreted a forgetting of him (Deu_32:18): Of the Rock that begat thee thou art unmindful. Mindfulness of God would prevent sin, but, when the world is served and the flesh indulged, God is forgotten; and can any thing be more base and unworthy than to forget the God that is the author of our being, by whom we subsist, and in whom we live and move? And see what comes of it, Isa_17:10, Isa_17:11, Because thou hast forgotten the God of thy salvation, and hast not been mindful of the Rock of thy strength, though the strange slips be pleasant plants at first, yet the harvest at last will be a heap in the day of grief and of desperate sorrow. There is nothing got by forgetting God.

(2.) It was justly resented as an inexcusable offence: They provoked him to jealousy and to anger (Deu_32:16), for their idols were abominations to him. See here God's displeasure against idols, whether they be set up in the heart or in the sanctuary. [1.] He is jealous of them, as rivals with him for the throne in the heart.

 [2.] He hates them, as enemies to his crown and government.

[3.] He is, and will be, very angry with those that have any respect or affection for them. Those consider not what they do that provoke God; for who knows the power of his anger? — Henry 

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Deu 32:26-38 -
After many terrible threatenings of deserved wrath and vengeance, we have here surprising intimations of mercy, undeserved mercy, which rejoices against judgment, and by which it appears that God has no pleasure in the death of sinners, but would rather they should turn and live.

I. In jealousy for his own honour, he will not make a full end of them, Deu_32:26-28. 1. It cannot be denied but that they deserved to be utterly ruined, and that their remembrance should be made to cease from among men, so that the name of an Israelite should never be known but in history; for they were a nation void of counsel (v, 28), the most sottish inconsiderate people that ever were, that would not believe the gory of God, though they saw it, nor understand his loving kindness, though they tasted it and lived upon it. Of those who could cast off such a God, such a law, such a covenant, for vain and dunghill-deities, it might truly be said, There is no understanding in them.

2. It would have been an easy thing with God to ruin them and blot out the remembrance of them; when the greatest part of them were cut off by the sword, it was but scattering the remnant into some remote obscure corners of the earth, where they should never have been heard of any more, and the thing had been done. See Eze_5:12. God can destroy those that are most strongly fortified, disperse those that are most closely united, and bury those names in perpetual oblivion that have been most celebrated.

3. Justice demanded it: I said I would scatter them. It is fit those should be cut off from the earth that have cut themselves off from their God; why should they not be dealt with according to their deserts?

4. Wisdom considered the pride and insolence of the enemy, which would take occasion from the ruin of a people that had been so dear to God, and for whom he had done such great things, to reflect upon God and to imagine that because they had got the better of Israel they had carried the day against the God of Israel: The adversaries will say, Our hand is high, high indeed, when it has been too high for those whom God himself fought for; nor will they consider that the Lord has done all this, but will dream that they have done it in despite of him, as if the God of Israel were as weak and impotent, and as easily run down, as the pretended deities of other nations.

5. In consideration of this, Mercy prevails for the sparing of a remnant and the saving of that unworthy people from utter ruin: I feared the wrath of the enemy. It is an expression after the manner of men; it is certain that God fears no man's wrath, but he acted in this matter as if he had feared it. Those few good people in Israel that had a concern for the honour of God's name feared the wrath of the enemy in this instance more than in any other, as Joshua (Jos_7:9), and David often; and, because they feared it, God himself is said to fear it. He needed not Moses to plead it with him, but reminded himself of it: What will the Egyptians say? Let all those whose hearts tremble for the ark of God and his Israel comfort themselves with this, that God will work for his own name, and will not suffer it to be profaned and polluted: how much soever we deserve to be disgraced, God will never disgrace the throne of his glory.


II. In concern for their welfare, he earnestly desires their conversion; and, in order to that, their serious consideration of their latter end, Deu_32:29. Observe,

1. Though God had pronounced them a foolish people and of no understanding, yet he wishes they were wise, as Deu_5:29, O that there were such a heart in them! and Psa_94:8, You fools, when will you be wise? God delights not to see sinners ruin themselves, but desires they will help themselves; and, if they will, he is ready to help them.

2. It is a great piece of wisdom, and will contribute much to the return of sinners to God, seriously to consider the latter end, or the future state. It is here meant particularly of that which God by Moses had foretold concerning this people in the latter days: but it may be applied more generally. We ought to understand and consider,

(1.) The latter end of life, and the future state of the soul. To think of death as our removal from a world of sense to a world of spirits, the final period of our state of trial and probation, and our entrance upon an unchangeable state of recompence and retribution.

(2.) The latter end of sin, and the future state of those that live and die in it. O that men would consider the happiness they will lose, and the misery they will certainly plunge themselves into, if they go on still in their trespasses, what will be in the end thereof, Jer_5:31. Jerusalem forgot this, and therefore came down wonderfully, Lam_1:9.

III. He calls to mind the great things he had done for them formerly, as a reason why he should not quite cast them off. This seems to be the meaning of that (Deu_32:30, Deu_32:31), “How should one Israelite have been too hard for a thousand Canaanites, as they have been many a time, but that God, who is greater than all gods, fought for them!” And so it corresponds with that, Isa_63:10, Isa_63:11. When he was turned to be their enemy, as here, and fought against them for their sins, then he remembered the days of old, saying, Where is he that brought them out of the sea? So here, his arm begins to awake as in the days of old against the wrath of the enemy, Psa_138:7. there was a time when the enemies of Israel were sold by their own rock, that is, their own idol-gods, who could not help them, but betrayed them, because Jehovah, the God of Israel, had shut them up as sheep for the slaughter. For the enemies themselves must own that their gods were a very unequal match for the God of Israel. For their vine is of the vine of Sodom, Deu_32:32, Deu_32:33. This must be meant of the enemies of Israel, who fell so easily before the sword of Israel because they were ripe for ruin, and the measure of their iniquity was full. Yet these verses may be understood of the strange prevalency of the enemies of Israel against them, when God made use of them as the rod of his anger, Isa_10:5, Isa_10:6. “How should one Canaanite chase a thousand Israelites” (as it is threatened against those that trust to Egypt for help, Isa_30:17, One thousand shall flee at the rebuke of one) “unless Israel's rock had deserted them and given them up.” For otherwise, however they may impute their power to their gods (Hab_1:11), as the Philistines imputed their victory to Dagon, it is certain the enemies' rock could not have prevailed against the rock of Israel; God would soon have subdued their enemies (Psa_81:14), but that the wickedness of Israel delivered them into their hands. For their vine, that is, Israel's, is of the vine of Sodom, Deu_32:32, Deu_32:33. They were planted a choice vine, wholly a right seed, but by sin had become the degenerate plant of a strange vine (Jer_2:21), and not only transcribed the iniquity of Sodom, but outdid it, Eze_16:48. God called them his vineyard, his pleasant plant, Isa_5:7. But their fruits were,

1. Very offensive, and displeasing to God, bitter as gall.

2 Very malignant, and pernicious one to another, like the cruel venom of asps. Some understand this of their punishment; their sin would be bitterness in the latter end (2Sa_2:26), it would bite like a serpent and sting like an adder, Job_20:14, Pro_23:32.

IV. He resolves upon the destruction of those at last that had been their persecutors and oppressors. When the cup of trembling goes round, the king of Babel shall pledge it at last, Jer_25:26, and see Isa_51:22, Isa_51:23. The day is coming when the judgment that began at the house of God shall end with the sinner and ungodly, 1Pe_4:17, 1Pe_4:18. God will in due time bring down the church's enemies.

1. In displeasure against their wickedness, which he takes notice of, and keeps an account of, Deu_32:34, Deu_32:35. “Is not this implacable fury of theirs against Israel laid up in store with me, to be reckoned for hereafter, when it shall be made to appear that to me belongs vengeance?” Some understand it of the sin of Israel, especially their persecuting the prophets, which was laid up in store against them from the blood of righteous Abel, Mat_23:35. However it teaches us that the wickedness of the wicked is all laid up in store with God.

(1.) He observes it, Psa_90:8. He knows both what the vine is and what the grapes are, what is the temper of the mind and what are the actions of life. (21.) He keeps a record of it both in his own omniscience and in the sinner's conscience; and this is sealed up among his treasures, which denotes both safety and secresy: these books cannot be lost, nor will they be opened till the great day. See Hos_13:12. (3.) He often delays the punishment of sin for a great while; it is laid up in store, till the measure be full, and the day of divine patience has expired. See Job_21:28-30. (4.) There is a day of reckoning coming, when all the treasures of guilt and wrath will be broken up, and the sin of sinners shall surely find them out.

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[1.] The thing itself will certainly be done, for the Lord is a God to whom vengeance belongs, and therefore he will repay, Isa_59:18. This is quoted by the apostle to show the severity of God's wrath against those that revolt from the faith of Christ, Heb_10:30.

[2.] It will be done in due time, in the best time; nay, it will be done in a short time. The day of their calamity is at hand; and, though it may seem to tarry, it lingers not, it slumbers not, but makes haste. In one hour, shall the judgment of Babylon come.

2. He will do it in compassion to his own people, who, though they had greatly provoked him, yet stood in relation to him, and their misery appealed to his mercy (Deu_32:36): The Lord shall judge his people,. that is, judge for them against their enemies, plead their cause, and break the yoke of oppression under which they had long groaned, repenting himself for his servants; not changing his mind, but changing his way, and fighting for them, as he had fought against them, when he sees that their power is gone. This plainly points at the deliverances God wrought for Israel by the judges out of the hands of those to whom he had sold them for their sins (see Jdg_2:11-18), and how his soul was grieved for the misery of Israel (Jdg_10:16), and this when they were reduced to the last extremity. God helped them when they could not help themselves; for there was none shut up or left; that is, none that dwelt either in cities or walled towns, in which they were shut up, nor any that dwelt in scattered houses in the country, in which they were left at a distance from neighbours. Note, God's time to appear for the deliverance of his people is when things are at the worst with them. God tries his people's faith, and stirs up prayer, by letting things go to the worst, and then magnifies his own power, and fills the faces of his enemies with shame and the hearts of his people with so much the greater joy, by rescuing them out of extremity as brands out of the burning.

3. He will do it in contempt and to the reproach of idol-gods, Deu_32:37, Deu_32:38. Where are their gods? Two ways it may be understood:

(1.) That God would do that for his people which the idols they had served could not do for them. They had forsaken God, and been very liberal in their sacrifices to idols, had brought to their altars the fat of their sacrifices and the wine of their drink-offerings, which they supposed their deities to feed upon and on which they feasted with them. “Now,” says God, “will these gods you have made your court to, at so great an expense, help you in your distress, and so repay you for all your charges in their service? Go get you to the gods you have served, and let them deliver you, Jdg_10:14. This is intended to convince them of their folly in forsaking a God that could help them for gods that could not, and so to bring them to repentance and qualify them for deliverance. When the adulteress shall follow after her lovers and not overtake them, pray to her idols and receive no kindness from them, then she shall say, I will go and return to my first husband, Hos_2:7. See Isa_16:12; Jer_2:27, Jer_2:28. Or,

(2.) That God would do that against his enemies which the idols they had served could not save them from, Sennacherib and Nebuchadnezzar boldly challenged the God of Israel to deliver his worshippers (Isa_37:10; Dan_3:15), and he did deliver them, to the confusion of their enemies. But the God of Israel challenged Bel and Nebo to deliver their worshippers, to rise up and help them, and to be their protection (Isa_47:12, Isa_47:13); but they were so far from helping them that they themselves, that is, their images, which was all that was of them, went into captivity, Isa_46:1, Isa_46:2. Note, Those who trust to any rock but God will find it sand in the day of their distress; it will fail them when they most need it. — Henry 


Deu 32:39-43 -
This conclusion of the song speaks three things:
I. Glory to God, Deu_32:39. “See now upon the whole matter, that I, even I, am he. Learn this from the destruction of idolaters, and the inability of their idols to help them.” The great God here demands the glory,

1. Of a self-existence: I, even I, am he. Thus Moses concludes with that name of God by which he was first made to know him (Exo_3:14), “I am that I am. I am he that I have been, that I will be, that I have promised to be, that I have threatened to be; all shall find me true to my word.” The Targum of Uzzielides paraphrases it thus: When the Word of the Lord shall reveal himself to redeem his people, he shall say to all people, See that I now am what I am, and have been, and I am what I will be, which we know very well how to apply to him who said to John, I am he who is, and was, and is to come, Rev_1:8. These words, I even I, am he, we meet with often in those chapters of Isaiah where God is encouraging his people to hope for their deliverance out of Babylon, Isa_41:4; Isa_43:11, Isa_43:13, Isa_43:25, Isa_46:4.

2. Of a sole supremacy. “There is no god with me. None to help with me, none to cope with me.” See Isa_43:10, Isa_43:11. 3. Of an absolute sovereignty, a universal agency: I kill, and I make alive; that is, all evil and all good come from his hand to providence; he forms both the light of life and the darkness of death, Isa_45:7; Lam_3:37, Lam_3:38. Or, He kills and wounds his enemies, but heals and makes alive his own people, kills and wounds with his judgments those that revolt from him and rebel against him; but, when they return and repent, he heals them, and makes them alive with his mercy and grace. Or it denotes his incontestable authority to dispose of all his creatures, and the beings he has given them, so as to serve his own purposes by them: Whom he will he slays, and whom he will he keeps alive, when his judgments are abroad. Or thus, Though he kill, yet he makes alive again: though he cause grief, yet will he have compassion, Lam_3:32. Though he have torn, he will heal us, Hos_6:1, Hos_6:2. The Jerusalem Targum reads it, I kill those that are alive in this world, and make those alive in the other world that are dead. And some of the Jewish doctors themselves have observed that death, and a life after it, that is, eternal life, is intimated in these words.

 4. Of an irresistible power, which cannot be controlled: Neither is there any that can deliver out of my hand those that I have marked for destruction. As no exception can be made against the sentence of God's justice, so no escape can be made from the executions of his power.

II. Terror to his enemies, Deu_32:40-42. Terror indeed to those that hate him, as all those do that serve other gods, that persist in wilful disobedience to the divine law, and that malign and persecute his faithful servants. These are those to whom God will render vengeance, those his enemies that will not have him to reign over them. In order to alarm such in time to repent and return to their allegiance, the wrath of God is here revealed from heaven against them.

1. The divine sentence is ratified with an oath (Deu_32:40): He lifts up his hand to heaven, the habitation of his holiness; this was an ancient and very significant sign used in swearing, Gen_14:22. And, since he could swear by no greater, he swears by himself and his own life. Those are miserable without remedy that have the word and oath of God against them. The Lord hath sworn, and will not repent, that the sin of sinners shall be their ruin if they go on in it.

2. Preparation is made for the execution: The glittering sword is whet. See Psa_7:12. It is a sword bathed in heaven, Isa_34:5. While the sword is in whetting, space is given to the sinner to repent and make his peace, which, if he neglects, will render the wound the deeper. And, as the sword is whet, so the hand that is to wield it takes hold on judgment with a resolution to go through with it.

3. The execution itself will be very terrible: The sword shall devour flesh in abundance, and the arrows be made drunk with blood, such vast quantities of it shall be shed, the blood of the slain in battle, and of the captives, to whom no quarter shall be given, but who shall be put under military execution. When he begins revenge he will make an end; for in this also his work is perfect. The critics are much perplexed with the last clause, From the beginning of revenges upon the enemy. The learned bishop Patrick (that great master) thinks it may admit this reading, From the king to the slave of the enemies, Jer_50:35-37. When the sword of God's wrath is drawn it will make bloody work, blood to the horse-bridles, Rev_14:20.

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III. Comfort to his own people (Deu_32:43): Rejoice, O you nations, with his people. He concludes the song with words of joy; for in God's Israel there is a remnant whose end will be peace. God's people will rejoice at last, will rejoice everlastingly. Three things are here mentioned as the matter of joy: -

1. The enlarging of the church's bounds. The apostle applies the first words of this verse to the conversion of the Gentiles. Rom_15:10, Rejoice you Gentiles with his people. See what the grace of God does in the conversion of souls, it brings them to rejoice with the people of God; for true religion brings us acquainted with true joy, so great a mistake are those under that think it tends to make men melancholy.

2. The avenging of the church's controversies upon her adversaries. He will make inquisition for the blood of his servants, and it shall appear how precious it is to him; for those that spilt it shall have blood given them to drink.

3. The mercy God has in store for his church, and for all that belong to it: He will be merciful to his land, and to his people, that is, to all every where that fear and serve him. Whatever judgments are brought upon sinners, it shall go well with the people of God; in this let Jews and Gentiles rejoice together. — Henry 


Deu 32:44-52 -
Here is,

I. The solemn delivery of this song to the children of Israel, Deu_32:44, Deu_32:45. Moses spoke it to as many as could hear him, while Joshua, in another assembly, at the same time, delivered it to as many as his voice would reach. Thus coming to them from the mouth of both their governors, Moses who was laying down the government, and Joshua who was taking it up, they would see they were both in the same mind, and that, though they changed their commander, there was no change in the divine command; Joshua, as well as Moses, would be a witness against them if ever they forsook God.

II. An earnest charge to them to mind these and all the rest of the good words that Moses had said to them. How earnestly does he long after them all, how very desirous that the word of God might make deep and lasting impressions upon them, how jealous over them with a godly jealousy, lest they should at any time let slip these great things!

1. The duties he charges upon them are,

(1.) Carefully to attend to these themselves: “Set your hearts both to the laws, and to the promises and threatenings, the blessings and curses, and now at last to this song. Let the mind be closely applied to the consideration of these things; be affected with them; be intent upon your duty, and cleave to it with full purpose of heart.”

(2.) Faithfully to transmit these things to those that should come after them: “What interest you have in your children, or influence upon them, use it for this purpose; and command them (as your father Abraham did, Gen_18:19) to observe to do all the words of this law.” Those that are good themselves cannot but desire that their children may be so likewise, and that posterity may keep up religion in their day and the entail of it may not be cut off.

2. The arguments he uses to persuade them to make religion their business and to persevere in it are,

(1.) The vast importance of the things themselves which he had charged upon them (Deu_32:47): “It is not a vain thing, because it is your life. It is not an indifferent thing, but of absolute necessity; it is not a trifle, but a matter of consequence, a matter of life and death; mind it, and you are made for ever; neglect it, and you are for ever undone.” O that men were but fully persuaded of this, that religion is their life, even the life of their souls!

(2.) The vast advantage it would be of to them: Through this thing you shall prolong your days in Canaan, which is a typical promise of that eternal life which Christ has assured us those shall enter into that keep the commandments of God, Mat_19:17.

III. Orders given to Moses concerning his death. Now that this renowned witness for God had finished his testimony, he must go up to Mount Nebo and die; in the prophecy of Christ's two witnesses there is a plain allusion to Moses and Elias (Rev_11:6), and perhaps their removal, being by martyrdom, is no less glorious than the removal either of Moses or Elias. Orders were given to Moses that self-same day, Deu_32:48. Now that he had done his work, why should he desire to live a day longer? He had indeed formerly prayed that he might go over Jordan, but now he is entirely satisfied, and, as God had bidden him, saith no more of that matter.

1. God here reminds him of the sin he had been guilty of, for which he was excluded Canaan (Deu_32:51), that he might the more patiently bear the rebuke because he had sinned, and that now he might renew his sorrow for that unadvised word, for it is good for the best of men to die repenting of the infirmities they are conscious to themselves of. It was an omission that was thus displeasing to God; he did not sanctify God, as he ought to have done, before the children of Israel, he did not carry himself with a due decorum in executing the orders he had then received.

2. He reminds him of the death of his brother Aaron (Deu_32:50), to make his own the more familiar and the less formidable. Note, It is a great encouragement to us, when we die, to think of our friends that have gone before us through that darksome valley, especially of Christ, our elder brother and great high priest.

3. He sends him up to a high hill, thence to take a view of the land of Canaan and then die, Deu_32:49, Deu_32:50. The remembrance of his sin might make death terrible, but the sight God gave him of Canaan took off the terror of it, as it was a token of God's being reconciled to him, and a plain indication to him that though his sin shut him out of the earthly Canaan, yet it should not deprive him of that better country which in this world can only be seen, and that with an eye of faith. Note, Those may die with comfort and ease whenever God calls for them (notwithstanding the sins they remember against themselves) who have a believing prospect and a well-grounded hope of eternal life beyond death. — Henry 

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(Deu 33)  "And this is the blessing, wherewith Moses the man of God blessed the children of Israel before his death. {2} And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them. {3} Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words. {4} Moses commanded us a law, even the inheritance of the congregation of Jacob. {5} And he was king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together. {6} Let Reuben live, and not die; and let not his men be few. {7} And this is the blessing of Judah: and he said, Hear, LORD, the voice of Judah, and bring him unto his people: let his hands be sufficient for him; and be thou an help to him from his enemies. {8} And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah; {9} Who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant. {10} They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar. {11} Bless, LORD, his substance, and accept the work of his hands: smite through the loins of them that rise against him, and of them that hate him, that they rise not again. {12} And of Benjamin he said, The beloved of the LORD shall dwell in safety by him; and the LORD shall cover him all the day long, and he shall dwell between his shoulders. {13} And of Joseph he said, Blessed of the LORD be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, {14} And for the precious fruits brought forth by the sun, and for the precious things put forth by the moon, {15} And for the chief things of the ancient mountains, and for the precious things of the lasting hills, {16} And for the precious things of the earth and fulness thereof, and for the good will of him that dwelt in the bush: let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren. {17} His glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth: and they are the ten thousands of Ephraim, and they are the thousands of Manasseh. {18} And of Zebulun he said, Rejoice, Zebulun, in thy going out; and, Issachar, in thy tents. {19} They shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck of the abundance of the seas, and of treasures hid in the sand. {20} And of Gad he said, Blessed be he that enlargeth Gad; he dwelleth as a lion, and teareth the arm with the crown of the head. {21} And he provided the first part for himself, because there, in a portion of the lawgiver, was he seated; and he came with the heads of the people, he executed the justice of the LORD, and his judgments with Israel. {22} And of Dan he said, Dan is a lion's whelp: he shall leap from Bashan. {23} And of Naphtali he said, O Naphtali, satisfied with favour, and full with the blessing of the LORD: possess thou the west and the south. {24} And of Asher he said, Let Asher be blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil. {25} Thy shoes shall be iron and brass; and as thy days, so shall thy strength be. {26} There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. {27} The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them. {28} Israel then shall dwell in safety alone: the fountain of Jacob shall be upon a land of corn and wine; also his heavens shall drop down dew. {29} Happy art thou, O Israel: who is like unto thee, O people saved by the LORD, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places."

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Deuteronomy 33 -
Moses delivers a prophetical blessing to the children of Israel, Deu_33:1. The introduction, Deu_33:2-5. Prophetic declarations concerning Reuben, Deu_33:6; concerning Judah, Deu_33:7; concerning Levi, Deu_33:8-11; concerning Benjamin, Deu_33:12; concerning Joseph, Deu_33:13-17; concerning Zebulun, Deu_33:18, Deu_33:19; concerning Gad, Deu_33:20, Deu_33:21; concerning Dan, Deu_33:22; concerning Naphtali, Deu_33:23; concerning Asher, Deu_33:24, Deu_33:25. The glory of the God of Jeshurun, and the glorious privileges of his true followers, Deu_33:26-29. — Clarke 

Deuteronomy 33 -

The Blessing contains:

(1) an Introduction, Deu_33:1-5;

(2) the Benedictions pronounced on the tribes individually, Deut. 33:6-25;

(3) a Conclusion, Deu_33:26-29.

It was no doubt spoken by Moses, probably on the same day and to the same assembly as the Song Deut. 32:1-43, as soon as lie received the reviewed notice of his approaching decease Deu_32:48, and just before he ascended Mount Nebo. Like the Blessing of Jacob Gen. 49, to, which it has an intimate though independent correspondence throughout, it is the solemn farewell of the earthly head of the race. A comparison with Genesis (see the marginal references) will show how the blessings uttered by Moses over the several tribes partly repeat, partly enlarge and supplement, and sometimes modify or even reverse, the predictions of the dying Jacob.

This chapter, in striking contrast with the last, is pervaded by a tone of happy augury; and the total absence of warning and reproof has been rightly noted as indicating that Moses is here speaking of the ideal Israel, of the people of God as they might and would have been but for their perverseness, rather than foretelling what would in fact be the fate and fortunes of the twelve tribes. As the Song sets forth the calamities with which God’s justice will visit Israel’s fall, so does the Blessing describe the glory and greatness which would from His mercy crown Israel’s faithfulness. The Song and the Blessing are therefore correspondent, and mutually supplementary. The form into which the Blessing is thrown exhibits the several tribes cooperating, each according to its special characteristics and circumstances, for the accomplishment of the national mission. — Barnes   

Deu 33:1-5 -
The first verse is the title of the chapter: it is a blessing. In the foregoing chapter he had thundered out the terrors of the Lord against Israel for their sin; it was a chapter like Ezekiel's roll, full of lamentation, and mourning, and woe. Now to soften that, and that he might not seem to part in anger, he here subjoins a blessing, and leaves his peace, which should descend and rest upon all those among them that were the sons of peace. Thus Christ's last work on earth was to bless his disciples (Luk_24:50), like Moses here, in token of parting as friends. Moses blessed them,

1. As a prophet - a man of God. Note, It is a very desirable thing to have an interest in the prayers of those that have an interest in heaven; it is a prophet's reward. In this blessing Moses not only expresses his good wishes to this people, but by the spirit of prophecy foretels things to come concerning them.

2. As a parent to Israel; for so good princes are to their subjects. Jacob upon his death-bed blessed his sons (Gen_49:1), in conformity to whose example Moses here blesses the tribes that were descended from them, to show that though they had been very provoking yet the entail of the blessing was not cut off. The doing of this immediately before his death would not only be the more likely to leave an impression upon them, but would be an indication of the great good-will of Moses to them, that he desired their happiness, though he must die and not share in it.

He begins his blessing with a lofty description of the glorious appearances of God to them in giving them the law, and the great advantage they had by it.

I. There was a visible and illustrious discovery of the divine majesty, enough to convince and for ever silence atheists and infidels, to awaken and affect those that were most stupid and careless, and to put to shame all secret inclinations to other gods, Deu_33:2.

1. His appearance was glorious: he shone forth like the sun when he goes forth in his strength. Even Seir and Paran, two mountains at some distance, were illuminated by the divine glory which appeared on Mount Sinai, and reflected some of the rays of it, so bright was the appearance, and so much taken notice of by the adjacent countries. To this the prophet alludes, to set forth the wonders of the divine providence, Hab_3:3, Hab_3:4; Psa_18:7-9. The Jerusalem Targum has a strange gloss upon this, that, “when God came down to give the law, he offered it on Mount Seir to the Edomites, but they refused it, because they found in it, Thou shalt not kill. Then he offered it on Mount Paran to the Ishmaelites, but they also refused it, because they found in it, Thou shalt not steal; and then he came to Mount Sinai and offered it to Israel, and they said, All that the Lord shall say we will do.” I would not have transcribed so groundless a conceit but for the antiquity of it.

2. His retinue was glorious; he came with his holy myriads, as Enoch had long since foretold he should come in the last day to judge the world, Jud_1:14. These were the angels, those chariots of God in the midst of which the Lord was, on that holy place, Psa_68:17. They attended the divine majesty, and were employed as his ministers in the solemnities of the day. Hence the law is said to be given by the disposition of angels, Act_7:53; Heb_2:2.

II. He gave them his law, which is,

1. Called a fiery law, because it was given them out of the midst of the fire (Deu_4:33), and because it works like fire; if it be received, it is melting, warming, purifying, and burns up the dross of corruption; if it be rejected, it hardens, sears, torments, and destroys. The Spirit descended in cloven tongues as of fire; for the gospel also is a fiery law.

2. It is said to go from his right hand, either because he wrote it on tables of stone, or to denote the power and energy of the law and the divine strength that goes along with it, that it may not return void. Or it came as a gift to them, and a precious gift it was, a right-hand blessing.

3. It was an instance of the special kindness he had for them: Yea, he loved the people (v. 32), and therefore, though it was a fiery law, yet it is said to go for them (Deu_33:2), that is, in favour to them. Note, The law of God written in the heart is a certain evidence of the love of God shed abroad there: we must reckon God's law one of the gifts of his grace. Yea, he embraced the people, or laid them in his bosom; so the word signifies, which denotes not only the dearest love, but the most tender and careful protection. All his saints are in his hand. Some understand it particularly of his supporting them and preserving them alive at Mount Sinai, when the terror was so great that Moses himself quaked; they heard the voice of God and lived, Deu_4:33. Or it denotes his forming them into a people by his law; he moulded and fashioned them as a potter does the clay. Or they were in his hand to be covered and protected, used and disposed of, as the seven stars were in the hand of Christ, Rev_1:16. Note, God has all his saints in his hand; and, though there are ten thousands of his saints (Deu_33:2), yet his hand, with which he measures the waters, is large enough, and strong enough, to hold them all, and we may be sure that none can pluck them out of his hand, Joh_10:28.

III. He disposed them to receive the law which he gave them: They sat down at thy feet, as scholars at the feet of their master, in token of reverence, in attendance and humble submission to what is taught; so Israel sat at the foot of Mount Sinai, and promised to hear and do whatever God should say. They were struck to thy feet, so some read it; namely, by the terrors of Mount Sinai, which greatly humbled them for the present, Exo_20:19. Every one then stood ready to receive God's words, and did so again when the law was publicly read to them, as Jos_8:34. It is a great privilege when we have heard the words of God to have opportunity of hearing them again. Joh_17:26, I have declared thy name, and will declare it. So Israel not only had received the law, but should still receive it by their prayers, and other lively oracles. The people are taught (Deu_33:4, Deu_33:5), in gratitude for the law of God, always to keep up an honourable remembrance both of the law itself and of Moses by whom it was given. Two of the Chaldee paraphrasts read it, The children of Israel said, Moses commanded us a law. And the Jews say that as soon as a child was able to speak his father was obliged to teach him these words: Moses commanded us a law, even the inheritance of the congregation of Jacob.

[daniel1212av]

1. They are taught to speak with great respect of the law, and to call it the inheritance of the congregation of Jacob. They looked upon it,

(1.) As peculiar to them, and that by which they were distinguished from other nations, who neither had the knowledge of it (Psa_147:20), nor, if they had, were under those obligations to observe it that Israel were under: and therefore (says bishop Patrick), “when the Jews conquered any country, they did not force any to embrace the law of Moses, but only to submit to the seven precepts of Noah.”

(2.) As entailed upon them; for so inheritances are to be transmitted to their posterity. And,

(3.) As their wealth and true treasure. Those that enjoy the word of God and the means of grace have reason to say, We have a goodly heritage. He is indeed a rich man in whom the word of Christ dwells richly. Perhaps the law is called their inheritance because it was given them with their inheritance, and we so annexed to it that the forsaking of the law would be a forfeiture of the inheritance. See Psa_119:111.

2. They are taught to speak with great respect of Moses; and they were the more obliged to keep up his name because he had not provided for the keeping of it up in his family; his posterity were never called the sons of Moses, as the priests were the sons of Aaron.

 (1.) They must own Moses a great benefactor to their nation, in that he commanded them the law; for, though it came from the hand of God, it went through the hand of Moses.

(2.,) He was king in Jeshurun. Having commanded them the law, as long as he lived he took care to see it observed and put in execution; and they were very happy in having such a king, who ruled them, and went in and out before them at all times, but did in a special manner look great when the heads of the people were gathered together in parliament, as it were, and Moses was president among them. Some understand this of God himself; he did then declare himself their King when he gave them the law, and he continued so long as they were Jeshurun, an upright people, and till they rejected him, 1Sa_12:12. But it seems rather to be understood of Moses. A good government is a great blessing to any people, and what they have reason to be very thankful for; and that constitution is very happy which as Israel's, which as ours, divides the power between the king in Jeshurun and the heads of the tribes, when they are gathered together. — Henry 

Deu 33:8-11 -
In blessing the tribe of Levi, Moses expresses himself more at large, not so much because it was his own tribe (for he takes no notice of his relation to it) as because it was God's tribe. The blessing of Levi has reference.

I. To the high priest, here called God's holy one (Deu_33:8 ), because his office was holy, in token of which, Holiness to the Lord was written upon his forehead.

1. He seems to acknowledge that God might justly have displaced Aaron and his seed, for his sin at Meribah, (Exo_17:7), which might be very remarkable, and which God might have an eye to in conferring the priesthood upon him, though no mention is made of it there. All the Chaldee paraphrasts agree that it was a trial in which he was found perfect and faithful, and stood in the trial; therefore not that, Num_20:2. He prays that the office of the high priest might ever remain: Let thy thummim and thy urim be with him. It was given him for some eminent piece of service, as appears, Mal_2:5. “Lord, let it never be taken from him.” Notwithstanding this blessing, the urim and thummim were lost in the captivity, and never restored under the second temple. But this prayer has its full accomplishment in Jesus Christ, God's Holy One, and our great high priest, of whom Aaron was a type: with him who had lain in the Father's bosom from eternity the urim and thummim shall remain; for he is the wonderful and everlasting counsellor. Some translate the thummim and urim appellatively, the rather because the usual order is here inverted, and here only. Thummim signifies integrity, and Urim illumination: Let these be with thy holy one, that is, “Lord, let the high priest ever be both an upright man and an understanding man.” A good prayer to be put up for the ministers of the gospel, that they may have clear heads and honest hearts; light and sincerity make a complete minister.

II. To the inferior priests and Levites, Deu_33:9-11.

1. He commends the zeal of this tribe for God when they sided with Moses (and so with God) against the worshippers of the golden calf (Exo_32:26 etc.), and, being employed in cutting off the ring-leaders in that wickedness, they did it impartially: the best friends they had in the world, though as dear to them as their next relations, they did not spare if they were idolaters. Note, Our regard to God and to his glory ought always to prevail above our regard to any creature whatsoever. And those who not only keep themselves pure from the common iniquities of the times and places in which they live, but, as they are capable, bear testimony against them, and stand up for God against the evil-doers, shall have special marks of honour put upon them. Perhaps Moses may have an eye to the sons of Korah, who refused to join with their father in his gain-saying, Num_26:11. Also to Phinebas, who executed judgment, and stayed the plague. And indeed the office of the priests and Levites, which engaged their constant attendance, at least in their turns, at God's altar, laid them under a necessity of being frequently absent from their families, which they could not take such care of, nor make such provision for, as other Israelites might. This was the constant self-denial they submitted to, that they might observe God's word, and keep the covenant of priesthood. Note, Those that are called to minister in holy things must sit loose to the relations and interests that are dearest to them in this world, and prefer the gratifying of the best friend they have, Act_21:13; Act_20:24. Our Lord Jesus knew not his mother and his brethren when they would have taken him off from his work, Mat_12:48.

2. He confirms the commission granted to this tribe to minister in holy things, which was the recompence of their zeal and fidelity, Deu_33:10.

 (1.) They were to deal for God with the people: “They shall teach Jacob thy judgments and Israel thy laws, both as preachers in thy religious assemblies, reading and expounding the law (Neh_8:7, Neh_8:8 ), and as judges, determining doubtful and difficult cases that were brought before them,” 2Ch_17:8, 2Ch_17:9. The priests' lips kept this knowledge for the use of the people, who were to ask the law at their mouth, Mal_2:7. Even Haggai, a prophet, consulted the priests in a case of conscience, Hag_2:11, etc. Note, Preaching is necessary, not only for the first planting of churches, but for the preserving and edifying of churches when they are planted. See Eze_44:23, Eze_44:24.

(2.) They were to deal for the people with God, in burning incense to the praise and glory of God, and offering sacrifices to make atonement for sin and to obtain the divine favour. This was the work of the priests, but the Levites attended and assisted in it. Those that would have benefit by their incense and offerings must diligently and faithfully observe their instructions.
3. He prays for them, Deu_33:11.

(1.) That God would prosper them in their estates, and make that which was allotted them for their maintenance comfortable to them. Bless, Lord, his substance. The provision made for them was very plentiful, and came to them easily, and yet they could have no joy of it unless God blessed it to them; and, since God himself was their portion, a particular blessing might be expected to attend this portion. Bless, Lord, his virtue; so some read it. “Lord, increase thy graces in them, and make them more and more fit for their work.”