mh_parser/vol_split/5 - Deuteronomy/Chapter 32.xml

<div2 id="Deu.xxxiii" n="xxxiii" next="Deu.xxxiv" prev="Deu.xxxii" progress="96.80%" title="Chapter XXXII">
<h2 id="Deu.xxxiii-p0.1">D E U T E R O N O M Y</h2>
<h3 id="Deu.xxxiii-p0.2">CHAP. XXXII.</h3>
<p class="intro" id="Deu.xxxiii-p1">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,
<scripRef id="Deu.xxxiii-p1.1" osisRef="Bible:Deut.32.1-Deut.32.2" parsed="|Deut|32|1|32|2" passage="De 32:1,2">ver. 1, 2</scripRef>. 2. A high
character of God, and, in opposition to that, a bad character of
the people of Israel, <scripRef id="Deu.xxxiii-p1.2" osisRef="Bible:Deut.32.3-Deut.32.6" parsed="|Deut|32|3|32|6" passage="De 32:3-6">ver.
3-6</scripRef>. 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, <scripRef id="Deu.xxxiii-p1.3" osisRef="Bible:Deut.32.7-Deut.32.18" parsed="|Deut|32|7|32|18" passage="De 32:7-18">ver. 7-18</scripRef>.
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, <scripRef id="Deu.xxxiii-p1.4" osisRef="Bible:Deut.32.19-Deut.32.33" parsed="|Deut|32|19|32|33" passage="De 32:19-33">ver. 19-33</scripRef>. 5. A promise of the
destruction of their enemies and oppressors at last, and the
glorious deliverance of a remnant of Israel, <scripRef id="Deu.xxxiii-p1.5" osisRef="Bible:Deut.32.36-Deut.32.43" parsed="|Deut|32|36|32|43" passage="De 32:36-43">ver. 36-43</scripRef>. II. The exhortation with which
Moses delivered this song to them, <scripRef id="Deu.xxxiii-p1.6" osisRef="Bible:Deut.32.41-Deut.32.47" parsed="|Deut|32|41|32|47" passage="De 32:41-47">ver. 41-47</scripRef>. III. The orders God gives to
Moses to go up to Mount Nebo and die, <scripRef id="Deu.xxxiii-p1.7" osisRef="Bible:Deut.32.48-Deut.32.52" parsed="|Deut|32|48|32|52" passage="De 32:48-52">ver. 48</scripRef>, &amp;c.</p>
<scripCom id="Deu.xxxiii-p1.8" osisRef="Bible:Deut.32" parsed="|Deut|32|0|0|0" passage="De 32" type="Commentary"/>
<scripCom id="Deu.xxxiii-p1.9" osisRef="Bible:Deut.32.1-Deut.32.6" parsed="|Deut|32|1|32|6" passage="De 32:1-6" type="Commentary"/><div class="Commentary" id="Bible:Deut.32.1-Deut.32.6">
<h4 id="Deu.xxxiii-p1.10">The Song of Moses. (<span class="smallcaps" id="Deu.xxxiii-p1.11">b. c.</span> 1451.)</h4>
<p class="passage" id="Deu.xxxiii-p2">1 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 <span class="smallcaps" id="Deu.xxxiii-p2.1">Lord</span>: ascribe ye greatness unto our God.  
4 <i>He is</i> the Rock, his work <i>is</i> perfect: for all his
ways <i>are</i> judgment: a God of truth and without iniquity, just
and right <i>is</i> he.   5 They have corrupted themselves,
their spot <i>is</i> not <i>the spot</i> of his children: <i>they
are</i> a perverse and crooked generation.   6 Do ye thus
requite the <span class="smallcaps" id="Deu.xxxiii-p2.2">Lord</span>, O foolish people
and unwise? <i>is</i> not he thy father <i>that</i> hath bought
thee? hath he not made thee, and established thee?</p>
<p class="indent" id="Deu.xxxiii-p3">Here is, I. A commanding preface or
introduction to this song of Moses, <scripRef id="Deu.xxxiii-p3.1" osisRef="Bible:Deut.32.1-Deut.32.2" parsed="|Deut|32|1|32|2" passage="De 32:1,2"><i>v.</i> 1, 2</scripRef>. 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
(<scripRef id="Deu.xxxiii-p3.2" osisRef="Bible:Deut.31.28" parsed="|Deut|31|28|0|0" passage="De 31:28"><i>ch.</i> xxxi. 28</scripRef>) 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 <i>continue to this day, according to his ordinances,
as his servants</i> (<scripRef id="Deu.xxxiii-p3.3" osisRef="Bible:Ps.119.89-Ps.119.91" parsed="|Ps|119|89|119|91" passage="Ps 119:89-91">Ps. cxix.
89-91</scripRef>), 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 <scripRef id="Deu.xxxiii-p3.4" osisRef="Bible:Job.20.27" parsed="|Job|20|27|0|0" passage="Job 20:27">Job xx.
27</scripRef>); the <i>heaven shall reveal his iniquity, and the
earth shall rise up against him.</i> 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 <i>declare
his righteousness,</i> <scripRef id="Deu.xxxiii-p3.5" osisRef="Bible:Ps.50.6" parsed="|Ps|50|6|0|0" passage="Ps 50:6">Ps. l.
6</scripRef>; see <scripRef id="Deu.xxxiii-p3.6" osisRef="Bible:Rev.19.1-Rev.19.2" parsed="|Rev|19|1|19|2" passage="Re 19:1,2">Rev. xix. 1,
2</scripRef>. 2. he begins with a solemn application of what he was
about to say to the people (<scripRef id="Deu.xxxiii-p3.7" osisRef="Bible:Deut.32.2" parsed="|Deut|32|2|0|0" passage="De 32:2"><i>v.</i>
2</scripRef>): <i>My doctrine shall drop as the rain.</i> "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 <i>savour of life unto life,</i> is to others
terrifying and killing—a <i>savour of death unto death.</i> 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
(<scripRef id="Deu.xxxiii-p3.8" osisRef="Bible:Exod.15.1-Exod.15.21" parsed="|Exod|15|1|15|21" passage="Ex 15:1-21">Exod. xv.</scripRef>), 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 <i>teach and
admonish one another,</i> <scripRef id="Deu.xxxiii-p3.9" osisRef="Bible:Col.3.16" parsed="|Col|3|16|0|0" passage="Col 3:16">Col. iii.
16</scripRef>. Hence many of David's psalms are entitled
<i>Maschil—to give instruction.</i> (2.) This doctrine is fitly
compared to rain and showers which come from above, to make the
earth fruitful, and <i>accomplish that for which they are sent.</i>
(<scripRef id="Deu.xxxiii-p3.10" osisRef="Bible:Isa.55.10-Isa.55.11" parsed="|Isa|55|10|55|11" passage="Isa 55:10,11">Isa. lv. 10, 11</scripRef>), and
depend not upon the wisdom or will of man, <scripRef id="Deu.xxxiii-p3.11" osisRef="Bible:Mic.5.7" parsed="|Mic|5|7|0|0" passage="Mic 5:7">Mic. v. 7</scripRef>. It is a mercy to have this rain
come often upon us, and our duty to <i>drink it in,</i> <scripRef id="Deu.xxxiii-p3.12" osisRef="Bible:Heb.6.7" parsed="|Heb|6|7|0|0" passage="Heb 6:7">Heb. vi. 7</scripRef>. (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
<i>thirsty earth,</i> <scripRef id="Deu.xxxiii-p3.13" osisRef="Bible:Ps.72.6" parsed="|Ps|72|6|0|0" passage="Ps 72:6">Ps. lxxii.
6</scripRef>. 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.</p>
<p class="indent" id="Deu.xxxiii-p4">II. An awful declaration of the greatness
and righteousness of God, <scripRef id="Deu.xxxiii-p4.1" osisRef="Bible:Deut.32.3-Deut.32.4" parsed="|Deut|32|3|32|4" passage="De 32:3,4"><i>v.</i>
3, 4</scripRef>.</p>
<p class="indent" id="Deu.xxxiii-p5">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 <i>judgments are a great deep,</i>
<scripRef id="Deu.xxxiii-p5.1" osisRef="Bible:Jer.12.1 Bible:Ps.36.6" parsed="|Jer|12|1|0|0;|Ps|36|6|0|0" passage="Jer 12:1,Ps 36:6">Jer. xii. 1; Ps. xxxvi.
6</scripRef>.</p>
<p class="indent" id="Deu.xxxiii-p6">2. Moses here sets himself to <i>publish
the name of the Lord</i> (<scripRef id="Deu.xxxiii-p6.1" osisRef="Bible:Deut.32.3" parsed="|Deut|32|3|0|0" passage="De 32:3"><i>v.</i>
3</scripRef>), 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: <i>Ascribe greatness to our God.</i>
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 <i>belong to us and our children,</i> <scripRef id="Deu.xxxiii-p6.2" osisRef="Bible:Deut.32.4" parsed="|Deut|32|4|0|0" passage="De 32:4"><i>v.</i> 4</scripRef>. (1.) <i>He is the rock.</i> So he
is called six times in this chapter, and the LXX. all along
translates it <b><i>Theos,</i></b> <i>God.</i> The learned Mr. Hugh
Broughton reckons that God is called the <i>rock</i> eighteen times
(besides in this chapter) in the Old Testament (though in some
places we translate it <i>strength</i>), 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.) <i>His work is perfect.</i> His work
of creation was so, <i>all very good;</i> 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, <scripRef id="Deu.xxxiii-p6.3" osisRef="Bible:Eccl.3.14" parsed="|Eccl|3|14|0|0" passage="Ec 3:14">Eccl. iii. 14</scripRef>. 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, <i>as for God, his work is perfect;</i> if he
begin, he will make an end. (3.) <i>All his ways are judgment.</i>
The ends of his ways are all righteous, and he is wise in the
choice of the means in order to those ends. <i>Judgment</i>
signifies both <i>prudence</i> and <i>justice. The ways of the Lord
are right,</i> <scripRef id="Deu.xxxiii-p6.4" osisRef="Bible:Hos.14.9" parsed="|Hos|14|9|0|0" passage="Ho 14:9">Hos. xiv. 9</scripRef>.
(4.) He is <i>a God of truth,</i> 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 <i>without
iniquity,</i> 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.) <i>Just and right is
he.</i> 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 <scripRef id="Deu.xxxiii-p6.5" osisRef="Bible:Deut.34.4" parsed="|Deut|34|4|0|0" passage="De 34:4">one
verse</scripRef> 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
<i>our rock, and there is no unrighteousness in him;</i> nor can
there be, <scripRef id="Deu.xxxiii-p6.6" osisRef="Bible:Ps.92.15" parsed="|Ps|92|15|0|0" passage="Ps 92:15">Ps. xcii. 15</scripRef>.</p>
<p class="indent" id="Deu.xxxiii-p7">III. A high charge exhibited against the
Israel of God, whose character was in all respects the reverse of
that of the <i>God of Israel,</i> <scripRef id="Deu.xxxiii-p7.1" osisRef="Bible:Deut.32.5" parsed="|Deut|32|5|0|0" passage="De 32:5"><i>v.</i> 5</scripRef>. 1. <i>They have corrupted
themselves.</i> Or, <i>It has corrupted itself;</i> the body of the
people has: <i>the whole head sick, and the whole heart faint.</i>
God did not corrupt them, for <i>just and right is he;</i> but they
are themselves the sole authors of their own sin and ruin; and both
are included in this word. <i>They have debauched themselves;</i>
for every man is tempted when he is drawn away of his own lust. And
<i>they have destroyed themselves,</i> <scripRef id="Deu.xxxiii-p7.2" osisRef="Bible:Hos.13.9" parsed="|Hos|13|9|0|0" passage="Ho 13:9">Hos. xiii. 9</scripRef>. If thou scornest, thou alone
shalt bear the guilt and grief, <scripRef id="Deu.xxxiii-p7.3" osisRef="Bible:Prov.9.12" parsed="|Prov|9|12|0|0" passage="Pr 9:12">Prov.
ix. 12</scripRef>. 2. <i>Their spot is not the spot of his
children.</i> 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 <i>perverse and crooked generation,</i>
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 <i>went on
frowardly in the way of their heart.</i> The Chaldee paraphrase
reads <scripRef id="Deu.xxxiii-p7.4" osisRef="Bible:Deut.32.5" parsed="|Deut|32|5|0|0" passage="De 32:5">this verse</scripRef> thus:
<i>They have scattered</i> or changed <i>themselves, and not him,
even the children that served idols, a generation that has depraved
its own works, and alienated itself.</i> Idolaters cannot hurt God,
nor do any damage to his works, nor make him a stranger to this
world. See <scripRef id="Deu.xxxiii-p7.5" osisRef="Bible:Job.35.6" parsed="|Job|35|6|0|0" passage="Job 35:6">Job xxxv. 6</scripRef>. No,
all the hurt they do is to themselves and their own works. The
learned bishop Patrick gives another reading of it: <i>Did he do
him any hurt?</i> That is, "Is God the rock to be blamed for the
evils that should befal Israel? No, <i>His children are their
blot,</i>" 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.</p>
<p class="indent" id="Deu.xxxiii-p8">IV. A pathetic expostulation with this
provoking people for their ingratitude (<scripRef id="Deu.xxxiii-p8.1" osisRef="Bible:Deut.32.6" parsed="|Deut|32|6|0|0" passage="De 32:6"><i>v.</i> 6</scripRef>): "<i>Do you thus requite the
Lord?</i> 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
<i>men for them,</i> and <i>people for their life,</i> <scripRef id="Deu.xxxiii-p8.2" osisRef="Bible:Isa.43.4" parsed="|Isa|43|4|0|0" passage="Isa 43:4">Isa. xliii. 4</scripRef>. "<i>Is not he thy
Father, thy owner</i> (so some), that has an incontestable
propriety in thee?" and <i>the ox knoweth his owner.</i> "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: "<i>Do
you thus require the Lord?</i> 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 <scripRef id="Deu.xxxiii-p8.3" osisRef="Bible:Mic.6.3 Bible:John.10.32" parsed="|Mic|6|3|0|0;|John|10|32|0|0" passage="Mic 6:3,Joh 10:32">Mic. vi. 3, 4; John x. 32</scripRef>. 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: <i>O foolish people and unwise!</i> Fools, and
double fools! <i>who has bewitched you?</i> <scripRef id="Deu.xxxiii-p8.4" osisRef="Bible:Gal.3.1" parsed="|Gal|3|1|0|0" passage="Ga 3:1">Gal. iii. 1</scripRef>. "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.</p>
</div><scripCom id="Deu.xxxiii-p8.5" osisRef="Bible:Deut.32.7-Deut.32.14" parsed="|Deut|32|7|32|14" passage="De 32:7-14" type="Commentary"/><div class="Commentary" id="Bible:Deut.32.7-Deut.32.14">
<p class="passage" id="Deu.xxxiii-p9">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 <span class="smallcaps" id="Deu.xxxiii-p9.1">Lord</span>'s portion <i>is</i> his people; Jacob
<i>is</i> 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 <i>So</i> the <span class="smallcaps" id="Deu.xxxiii-p9.2">Lord</span> alone
did lead him, and <i>there was</i> 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.</p>
<p class="indent" id="Deu.xxxiii-p10">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 (<scripRef id="Deu.xxxiii-p10.1" osisRef="Bible:Deut.32.7" parsed="|Deut|32|7|0|0" passage="De 32:7"><i>v.</i> 7</scripRef>): <i>Remember the days of
old;</i> 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 (<scripRef id="Deu.xxxiii-p10.2" osisRef="Bible:Deut.6.7" parsed="|Deut|6|7|0|0" passage="De 6:7"><i>ch.</i> vi. 7</scripRef>), and the meaning of
his ordinances (<scripRef id="Deu.xxxiii-p10.3" osisRef="Bible:Exod.12.26-Exod.12.27" parsed="|Exod|12|26|12|27" passage="Ex 12:26,27">Exod. xii. 26,
27</scripRef>), but his works also, and the methods of his
providence. See <scripRef id="Deu.xxxiii-p10.4" osisRef="Bible:Ps.78.3-Ps.78.4 Bible:Ps.78.6 Bible:Ps.78.7" parsed="|Ps|78|3|78|4;|Ps|78|6|0|0;|Ps|78|7|0|0" passage="Ps 78:3,4,6,7">Ps. lxxviii. 3,
4, 6, 7</scripRef>. 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.</p>
<p class="indent" id="Deu.xxxiii-p11">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:—</p>
<p class="indent" id="Deu.xxxiii-p12">I. The early designation of the land of
Canaan for their inheritance; for herein it was a type and figure
of our heavenly inheritance, that it was of old ordained and
prepared in the divine counsels, <scripRef id="Deu.xxxiii-p12.1" osisRef="Bible:Deut.32.8" parsed="|Deut|32|8|0|0" passage="De 32:8"><i>v.</i> 8</scripRef>. Observe,</p>
<p class="indent" id="Deu.xxxiii-p13">1. When the earth was divided among the
sons of men, in the days of Peleg, after the flood, and each family
had its lot, in which it must settle, and by degrees grow up into a
nation, then God had Israel in his thoughts and in his eye; for,
designing this good land into which they were now going to be in
due time an inheritance for them, he ordered that the posterity of
Canaan, rather than any other of the families then in being, should
be planted there in the meantime, to keep possession, as it were,
till Israel was ready for it, because those families were under the
curse of Noah, by which they were condemned to servitude and ruin
(<scripRef id="Deu.xxxiii-p13.1" osisRef="Bible:Gen.9.25" parsed="|Gen|9|25|0|0" passage="Ge 9:25">Gen. ix. 25</scripRef>), and therefore
would be the more justly, honourably, easily, and effectually,
rooted out, when the fulness of time should come that Israel should
take possession. Thus he set the bounds of that people with an eye
to the designed number of the children of Israel, that they might
have just as much as would serve their turn. And some observe that
Canaan himself, and his eleven sons (<scripRef id="Deu.xxxiii-p13.2" osisRef="Bible:Gen.10.15-Gen.10.18" parsed="|Gen|10|15|10|18" passage="Ge 10:15-18">Gen. x. 15</scripRef>, &amp;c.), make up just the
number of the twelve tribes of Israel. Note, (1.) The wisdom of God
has appointed the bounds of men's habitation, and determined both
the place and time of our living in the world, <scripRef id="Deu.xxxiii-p13.3" osisRef="Bible:Acts.17.26" parsed="|Acts|17|26|0|0" passage="Ac 17:26">Acts xvii. 26</scripRef>. When he <i>gave the earth to
the children of men</i> (<scripRef id="Deu.xxxiii-p13.4" osisRef="Bible:Ps.115.16" parsed="|Ps|115|16|0|0" passage="Ps 115:16">Ps. cxv.
16</scripRef>), it was not that every man might catch as he could;
no, he divides to nations their inheritance, and will have every
one to know his own, and not to invade another's property. (2.)
Infinite wisdom has a vast reach, and designs beforehand what is
brought to pass long after. <i>Known unto God are all his works</i>
from the beginning to the end (<scripRef id="Deu.xxxiii-p13.5" osisRef="Bible:Acts.15.18" parsed="|Acts|15|18|0|0" passage="Ac 15:18">Acts
xv. 18</scripRef>), but they are not so to us, <scripRef id="Deu.xxxiii-p13.6" osisRef="Bible:Eccl.3.11" parsed="|Eccl|3|11|0|0" passage="Ec 3:11">Eccl. iii. 11</scripRef>. (3.) The great God, in
governing the world, and ordering the affairs of states and
kingdoms, has a special regard to his church and people, and
consults their good in all. See <scripRef id="Deu.xxxiii-p13.7" osisRef="Bible:2Chr.16.9 Bible:Isa.45.4" parsed="|2Chr|16|9|0|0;|Isa|45|4|0|0" passage="2Ch 16:9,Isa 45:4">2 Chron. xvi. 9, and Isa. xlv. 4</scripRef>.
The Canaanites thought they had as good and sure a title to their
land as any of their neighbours had to theirs; but God intended
that they should only be tenants, till the Israelites, their
landlords, came. Thus God serves his own purposes of kindness to
his people, by those that neither know him nor love him, <i>who
mean not so, neither doth their heart think so,</i> <scripRef id="Deu.xxxiii-p13.8" osisRef="Bible:Isa.10.7 Bible:Mic.4.12" parsed="|Isa|10|7|0|0;|Mic|4|12|0|0" passage="Isa 10:7,Mic 4:12">Isa. x. 7; Mic. iv. 12</scripRef>.</p>
<p class="indent" id="Deu.xxxiii-p14">2. The reason given for the particular care
God took for this people, so long before they were either born or
thought of (as I may say), in our world, does yet more magnify the
kindness, and make it obliging beyond expression (<scripRef id="Deu.xxxiii-p14.1" osisRef="Bible:Deut.32.9" parsed="|Deut|32|9|0|0" passage="De 32:9"><i>v.</i> 9</scripRef>): <i>For the Lord's
portion is his people.</i> All the world is his. He is owner and
possessor of heaven and earth, but his church is his in a peculiar
manner. It is his demesne, his vineyard, his garden enclosed. He
has a particular delight in it: it is the beloved of his soul, in
it he walks, he dwells, it is his rest for ever. He has a
particular concern for it, keeps it as the apple of his eye. He has
particular expectations from it, as a man has from his portion, has
a much greater rent of honour, glory, and worship, from that
distinguished remnant, than from all the world besides. That God
should be his people's portion is easy to be accounted for, for he
is their joy and felicity; but how they should be his portion, who
neither needs them nor can be benefited by them, must be resolved
into the wondrous condescensions of free grace. <i>Even so, Father,
because it seemed good in thy eyes</i> so to call and to account
them.</p>
<p class="indent" id="Deu.xxxiii-p15">II. The forming of them into a people, that
they might be fit to enter upon this inheritance, like an heir of
age, at the time appointed of the Father. And herein also Canaan
was a figure of the heavenly inheritance; for, as it was from
eternity proposed and designed for all God's spiritual Israel, so
they are, in time (and it is a work of time), fitted and made meet
for it, <scripRef id="Deu.xxxiii-p15.1" osisRef="Bible:Col.1.12" parsed="|Col|1|12|0|0" passage="Col 1:12">Col. i. 12</scripRef>. The
deliverance of Israel out of slavery, by the destruction of their
oppressors, was attended with so many wonders obvious to sense, and
had been so often spoken of, that it needed not to be mentioned in
this song; but the gracious works God wrought upon them would be
less taken notice of than the glorious works he had wrought for
them, and therefore he chooses rather to advert to them. A great
deal was done to model this people, to cast them into some shape,
and to fit them for the great things designed for them in the land
of promise; and it is here most elegantly described.</p>
<p class="indent" id="Deu.xxxiii-p16">1. <i>He found him in a desert land,</i>
<scripRef id="Deu.xxxiii-p16.1" osisRef="Bible:Deut.32.10" parsed="|Deut|32|10|0|0" passage="De 32:10"><i>v.</i> 10</scripRef>. This refers,
no doubt, to the wilderness through which God brought them to
Canaan, and in which he took so much pains with them; it is called
<i>the church in the wilderness,</i> <scripRef id="Deu.xxxiii-p16.2" osisRef="Bible:Acts.7.38" parsed="|Acts|7|38|0|0" passage="Ac 7:38">Acts vii. 38</scripRef>. There it was born, and nursed,
and educated, that all might appear to be divine and from heaven,
since they had there no communication with any part of this earth
either for food or learning. But, because he is said to <i>find</i>
them there, it seems designed also to represent both the bad state
and the bad character of that people when God began first to appear
for them. (1.) Their condition was forlorn. Egypt was to them a
desert land, and a waste howling wilderness, for they were
bond-slaves in it, and cried by reason of their oppression, and
were perfectly bewildered and at a loss for relief; there God found
them, and thence he fetched them. And, (2.) Their disposition was
very unpromising. So ignorant were the generality of them in divine
things, so stupid and unapt to receive the impressions of them, so
peevish and humoursome, so froward and quarrelsome, and withal so
strangely addicted to the idolatries of Egypt, that they might well
be said to be found in a desert land; for one might as reasonably
expect a crop of corn from a barren wilderness as any good fruit of
service to God from a people of such a character. Those that are
renewed and sanctified by grace should often remember what they
were by nature.</p>
<p class="indent" id="Deu.xxxiii-p17">2. <i>He led him about and instructed
him.</i> When God had them in the wilderness he did not bring them
directly to Canaan, but made them go a great way about, and so he
instructed them; that is, (1.) by this means he took time to
instruct them, and gave them commandments as they were able to
receive them. Those whose business it is to instruct others must
not expect it will be done of a sudden; learners must have time to
learn. (2.) By this means he tried their faith, and patience, and
dependence upon God, and inured them to the hardships of the
wilderness, and so instructed them. Every stage had something in it
that was instructive; even when he chastened them, he thereby
<i>taught them out of his law.</i> It is said (<scripRef id="Deu.xxxiii-p17.1" osisRef="Bible:Ps.107.7" parsed="|Ps|107|7|0|0" passage="Ps 107:7">Ps. cvii. 7</scripRef>) that he <i>led them forth by the
right way;.</i> and yet here that he <i>led them about;</i> for God
always leads his people the right way, however to us it may seem
circuitous: so that the furthest way about proves, if not the
nearest way, yet the best way home to Canaan. How God instructed
them is explained long after (<scripRef id="Deu.xxxiii-p17.2" osisRef="Bible:Neh.9.13" parsed="|Neh|9|13|0|0" passage="Ne 9:13">Neh. ix.
13</scripRef>), <i>Thou gavest them right judgments and true laws,
good statutes, and commandments;</i> and especially (<scripRef id="Deu.xxxiii-p17.3" osisRef="Bible:Deut.32.20" parsed="|Deut|32|20|0|0" passage="De 32:20"><i>v.</i> 20</scripRef>), <i>Thou gavest them
also thy good Spirit to instruct them;</i> and he instructs
effectually. We may well imagine how unfit that people would have
been for Canaan had they not first gone through the discipline of
the wilderness.</p>
<p class="indent" id="Deu.xxxiii-p18">3. <i>He kept him as the apple of his
eye,</i> with all the care and tenderness that could be, from the
malignant influences of an open sky and air, and all the perils of
an inhospitable desert. The pillar of cloud and fire was both a
guide and a guard to them.</p>
<p class="indent" id="Deu.xxxiii-p19">4. He did that for them which the eagle
does for her nest of young ones, <scripRef id="Deu.xxxiii-p19.1" osisRef="Bible:Deut.32.11-Deut.32.12" parsed="|Deut|32|11|32|12" passage="De 32:11,12"><i>v.</i> 11, 12</scripRef>. The similitude was
touched, <scripRef id="Deu.xxxiii-p19.2" osisRef="Bible:Exod.19.4" parsed="|Exod|19|4|0|0" passage="Ex 19:4">Exod. xix. 4</scripRef>, <i>I
bore you on eagles' wings;</i> 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. <i>The Lord alone did lead him,</i> 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, <scripRef id="Deu.xxxiii-p19.3" osisRef="Bible:Ps.81.9" parsed="|Ps|81|9|0|0" passage="Ps 81:9">Ps.
lxxxi. 9</scripRef>.</p>
<p class="indent" id="Deu.xxxiii-p20">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 (<scripRef id="Deu.xxxiii-p20.1" osisRef="Bible:Deut.32.13" parsed="|Deut|32|13|0|0" passage="De 32:13"><i>v.</i> 13</scripRef>): <i>He made him ride on the
high places of the earth,</i> 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, <i>Honey out of the
rock, and oil out of the flinty rock,</i> 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 <i>honey and
oil,</i> 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, <scripRef id="Deu.xxxiii-p20.2" osisRef="Bible:Deut.32.14" parsed="|Deut|32|14|0|0" passage="De 32:14"><i>v.</i> 14</scripRef>. 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 <i>kidneys of the wheat</i>
(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 <i>pure blood of the grape;</i> 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.</p>
</div><scripCom id="Deu.xxxiii-p20.3" osisRef="Bible:Deut.32" parsed="|Deut|32|0|0|0" passage="De 32" type="Commentary"/>
<scripCom id="Deu.xxxiii-p20.4" osisRef="Bible:Deut.32.15-Deut.32.18" parsed="|Deut|32|15|32|18" passage="De 32:15-18" type="Commentary"/><div class="Commentary" id="Bible:Deut.32.15-Deut.32.18">
<p class="passage" id="Deu.xxxiii-p21">15 But Jeshurun waxed fat, and kicked: thou art
waxen fat, thou art grown thick, thou art covered <i>with
fatness;</i> then he forsook God <i>which</i> made him, and lightly
esteemed the Rock of his salvation.   16 They provoked him to
jealousy with strange <i>gods,</i> with abominations provoked they
him to anger.   17 They sacrificed unto devils, not to God; to
gods whom they knew not, to new <i>gods that</i> came newly up,
whom your fathers feared not.   18 Of the Rock <i>that</i>
begat thee thou art unmindful, and hast forgotten God that formed
thee.</p>
<p class="indent" id="Deu.xxxiii-p22">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
<i>turned aside quickly.</i> Here are two great instances of their
wickedness, and each of them amounted to an apostasy from
God:—</p>
<p class="indent" id="Deu.xxxiii-p23">I. Security and sensuality, pride and
insolence, and the other common abuses of plenty and prosperity,
<scripRef id="Deu.xxxiii-p23.1" osisRef="Bible:Deut.32.15" parsed="|Deut|32|15|0|0" passage="De 32:15"><i>v.</i> 15</scripRef>. These people
were called <i>Jeshurun—an upright people</i> (so some), <i>a
seeing people,</i> so others: but they soon lost the reputation
both of their knowledge and of their righteousness; for, being
well-fed, 1. They <i>waxed fat,</i> and <i>grew thick,</i> that is,
they indulged themselves in all manner of luxury and gratifications
of their appetites, as if they had nothing to do but to <i>make
provision for the flesh, to fulfil the lusts of it.</i> They
<i>grew fat,</i> 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 <i>the
prosperity of fools destroys them,</i> <scripRef id="Deu.xxxiii-p23.2" osisRef="Bible:Prov.1.32" parsed="|Prov|1|32|0|0" passage="Pr 1:32">Prov. i. 32</scripRef>. Yet this was not the worst of it.
2. They <i>kicked;</i> they grew proud and insolent, and <i>lifted
up the heel</i> even against God himself. If God rebuked them,
either by his prophets or by his providence, they <i>kicked against
the goad,</i> as an <i>untamed heifer,</i> or a <i>bullock
unaccustomed to the yoke,</i> and in their rage persecuted the
prophets, and flew in the face of providence itself. And thus he
<i>forsook God that made him</i> (not paying due respect to his
creator, nor answering the ends of his creation), and put an
intolerable contempt upon <i>the rock of his salvation,</i> 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.</p>
<p class="indent" id="Deu.xxxiii-p24">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,</p>
<p class="indent" id="Deu.xxxiii-p25">1. What sort of gods they chose and offered
sacrifice to, when they forsook the God that made them, <scripRef id="Deu.xxxiii-p25.1" osisRef="Bible:Deut.32.16-Deut.32.17" parsed="|Deut|32|16|32|17" passage="De 32:16,17"><i>v.</i> 16, 17</scripRef>. This aggravated
their sin that those very services which they should have done to
the true God they did, (1.) To <i>strange gods,</i> 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
<i>strange gods,</i> because they were other than the one only true
God, to whom they were betrothed and ought to have been faithful.
(2.) To <i>new gods, that came newly up;</i> 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 <i>good old way,</i> <scripRef id="Deu.xxxiii-p25.2" osisRef="Bible:Jer.6.16" parsed="|Jer|6|16|0|0" passage="Jer 6:16">Jer.
vi. 16</scripRef>. It was true their fathers had worshipped
<i>other gods</i> (<scripRef id="Deu.xxxiii-p25.3" osisRef="Bible:Josh.24.2" parsed="|Josh|24|2|0|0" passage="Jos 24:2">Josh. xxiv.
2</scripRef>), and perhaps it had been some little excuse if the
children had returned to them; but to serve <i>new gods whom their
fathers feared not,</i> 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 <i>gods,
fathers</i> and <i>benefactors</i> to mankind, they really were
<i>destroyers</i> (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 <i>rock of salvation</i> to run
themselves upon the <i>rock of perdition!</i></p>
<p class="indent" id="Deu.xxxiii-p26">2. What a great affront this was to Jehovah
their God. (1.) It was justly interpreted a forgetting of him
(<scripRef id="Deu.xxxiii-p26.1" osisRef="Bible:Deut.32.18" parsed="|Deut|32|18|0|0" passage="De 32:18"><i>v.</i> 18</scripRef>): <i>Of the
Rock that begat thee thou art unmindful.</i> 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, <scripRef id="Deu.xxxiii-p26.2" osisRef="Bible:Isa.17.10-Isa.17.11" parsed="|Isa|17|10|17|11" passage="Isa 17:10,11">Isa. xvii. 10,
11</scripRef>, <i>Because thou hast forgotten the God of thy
salvation, and hast not been mindful of the Rock of thy
strength,</i> though the strange slips be pleasant plants at first,
yet the harvest at last <i>will be a heap in the day of grief and
of desperate sorrow.</i> There is nothing got by forgetting God.
(2.) It was justly resented as an inexcusable offence: <i>They
provoked him to jealousy and to anger</i> (<scripRef id="Deu.xxxiii-p26.3" osisRef="Bible:Deut.32.16" parsed="|Deut|32|16|0|0" passage="De 32:16"><i>v.</i> 16</scripRef>), 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 <i>who knows the power of his anger?</i></p>
</div><scripCom id="Deu.xxxiii-p26.4" osisRef="Bible:Deut.32" parsed="|Deut|32|0|0|0" passage="De 32" type="Commentary"/>
<scripCom id="Deu.xxxiii-p26.5" osisRef="Bible:Deut.32.19-Deut.32.25" parsed="|Deut|32|19|32|25" passage="De 32:19-25" type="Commentary"/><div class="Commentary" id="Bible:Deut.32.19-Deut.32.25">
<p class="passage" id="Deu.xxxiii-p27">19 And when the <span class="smallcaps" id="Deu.xxxiii-p27.1">Lord</span> saw <i>it,</i> he abhorred <i>them,</i>
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 <i>shall be:</i> for they <i>are</i> a very froward
generation, children in whom <i>is</i> no faith.   21 They
have moved me to jealousy with <i>that which is</i> not God; they
have provoked me to anger with their vanities: and I will move them
to jealousy with <i>those which are</i> 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 <i>They shall
be</i> 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 <i>also</i> with the man of gray
hairs.</p>
<p class="indent" id="Deu.xxxiii-p28">The method of this song follows the method
of the predictions in the foregoing chapter, and therefore, after
the revolt of Israel from God, described in the <scripRef id="Deu.xxxiii-p28.1" osisRef="Bible:Deut.32.15-Deut.32.16" parsed="|Deut|32|15|32|16" passage="De 32:15,16">foregoing verses</scripRef>, here follow immediately
the resolves of divine Justice concerning them; we deceive
ourselves if we think that God will be thus mocked by a foolish
faithless people, that play fast and loose with him.</p>
<p class="indent" id="Deu.xxxiii-p29">I. He had delighted in them, but now he
would reject them with detestation and disdain, <scripRef id="Deu.xxxiii-p29.1" osisRef="Bible:Deut.32.19" parsed="|Deut|32|19|0|0" passage="De 32:19"><i>v.</i> 19</scripRef>. When the Lord saw their
treachery, and folly, and base ingratitude, he abhorred them, he
despised them, so some read it. Sin makes us odious in the sight of
the holy God; and no sinners are so loathsome to him as those that
he has called, and that have called themselves, his sons and his
daughters, and yet have been provoking to him. Note, The nearer any
are to God in profession the more noisome are they to him if they
are defiled in a sinful way, <scripRef id="Deu.xxxiii-p29.2" osisRef="Bible:Ps.106.39-Ps.106.40" parsed="|Ps|106|39|106|40" passage="Ps 106:39,40">Ps.
cvi. 39, 40</scripRef>.</p>
<p class="indent" id="Deu.xxxiii-p30">II. He had given them the tokens of his
presence with them and his favour to them; but now he would
withdraw and <i>hide his face from them,</i> <scripRef id="Deu.xxxiii-p30.1" osisRef="Bible:Deut.32.20" parsed="|Deut|32|20|0|0" passage="De 32:20"><i>v.</i> 20</scripRef>. His <i>hiding his face</i>
signifies his great displeasure; they had <i>turned their back</i>
upon God, and now God would turn his back upon them (compare
<scripRef id="Deu.xxxiii-p30.2" osisRef="Bible:Jer.18.17 Bible:Jer.2.27" parsed="|Jer|18|17|0|0;|Jer|2|27|0|0" passage="Jer 18:17,Jer 2:27">Jer. xviii. 17 with Jer. ii.
27</scripRef>); but here it denotes also the slowness of God's
proceedings against them in a way of judgment. They began in their
apostasy with omissions of good, and so proceeded to commissions of
evil. In like manner God will first suspend his favours, and let
them see what the issue of that will be, what a friend they lose
when they provoke God to depart, and will try whether this will
bring them to repentance. Thus we find God hiding himself, as it
were, in expectation of the event, <scripRef id="Deu.xxxiii-p30.3" osisRef="Bible:Isa.57.17" parsed="|Isa|57|17|0|0" passage="Isa 57:17">Isa. lvii. 17</scripRef>. To justify himself in leaving
them he shows that they were such as there was no dealing with;
for, 1. They were froward and a people that could not be pleased,
or obstinate in sin, and that could not be convinced and reclaimed.
2. They were faithless, and a people that could not be trusted.
When he saved them, and took them into covenant, he said, <i>Surely
they are children that will not lie</i> (<scripRef id="Deu.xxxiii-p30.4" osisRef="Bible:Isa.63.8" parsed="|Isa|63|8|0|0" passage="Isa 63:8">Isa. lxiii. 8</scripRef>); but when they proved
otherwise, <i>children in whom is no faith,</i> they deserved to be
abandoned, and that the God of truth should have no more to do with
them.</p>
<p class="indent" id="Deu.xxxiii-p31">III. He had done every thing to make them
easy and to please them, but now he would do that against them
which should be most vexatious to them. The punishment here answers
the sin, <scripRef id="Deu.xxxiii-p31.1" osisRef="Bible:Deut.32.21" parsed="|Deut|32|21|0|0" passage="De 32:21"><i>v.</i> 21</scripRef>. 1.
They had provoked God with despicable deities which were not gods
at all, but vanities, creatures of their own imagination, that
could not pretend either to merit or to repay the respects of their
worshippers; the more vain and vile the gods were after which they
went a whoring the greater was the offence to that great and good
God whom they set them up in competition with and contradiction to.
This put two great evils into their idolatry, <scripRef id="Deu.xxxiii-p31.2" osisRef="Bible:Jer.2.13" parsed="|Jer|2|13|0|0" passage="Jer 2:13">Jer. ii. 13</scripRef>. 2. God would therefore plague
them with despicable enemies, that were worthless, weak, and
inconsiderable, and not deserving the name of a people, which was a
great mortification to them, and aggravated the oppressions they
groaned under. The more base the people were that tyrannised over
them the more barbarous they would be (none so insolent as a beggar
on horseback), besides that it would be infamous to Israel, who had
so often triumphed over great and mighty nations, to be themselves
trampled upon by the weak and foolish, and to come under the curse
of Canaan, who was to be a servant of servants. But God can make
the weakest instrument a scourge to the strongest sinner; and those
that by sin insult their might Creator are justly insulted by the
meanest of their fellow-creatures. This was remarkably fulfilled in
the days of the judges, when they were sometimes oppressed by the
very Canaanites themselves, whom they had subdued, <scripRef id="Deu.xxxiii-p31.3" osisRef="Bible:Judg.4.2" parsed="|Judg|4|2|0|0" passage="Jdg 4:2">Judg. iv. 2</scripRef>. But the apostle applies
it to the conversion of the Gentiles, who had been a people not in
covenant with God, and foolish in divine things, yet were brought
into the church, sorely to the grief of the Jews, who upon all
occasions showed a great indignation at it, which was both their
sin and their punishment, as envy always is, <scripRef id="Deu.xxxiii-p31.4" osisRef="Bible:Rom.10.19" parsed="|Rom|10|19|0|0" passage="Ro 10:19">Rom. x. 19</scripRef>.</p>
<p class="indent" id="Deu.xxxiii-p32">IV. He had planted them in a good land, and
replenished them with all good things; but now he would strip them
of all their comforts, and bring them to ruin. The judgments
threatened are very terrible, <scripRef id="Deu.xxxiii-p32.1" osisRef="Bible:Deut.32.22-Deut.32.25" parsed="|Deut|32|22|32|25" passage="De 32:22-25"><i>v.</i> 22-25</scripRef>. 1. The fire of God's
anger shall consume them, <scripRef id="Deu.xxxiii-p32.2" osisRef="Bible:Deut.32.22" parsed="|Deut|32|22|0|0" passage="De 32:22"><i>v.</i>
22</scripRef>. Are they proud of their plenty? It shall burn up the
increase of the earth. Are they confident of their strength? It
shall destroy the very foundations of their mountains: there is no
fence against the judgments of God when they come with commission
to lay all waste. It shall burn to the lowest hell, that is, it
shall bring them to the very depth of misery in this world, which
yet would be but a faint resemblance of the complete and endless
misery of sinners in the other world. The damnation of hell (as our
Saviour calls it) is the fire of God's anger, fastening upon the
guilty conscience of a sinner, to its inexpressible and everlasting
torment, <scripRef id="Deu.xxxiii-p32.3" osisRef="Bible:Isa.30.33" parsed="|Isa|30|33|0|0" passage="Isa 30:33">Isa. xxx. 33</scripRef>. 2.
The arrows of God's judgments shall be spent upon them, till his
quiver is quite exhausted, <scripRef id="Deu.xxxiii-p32.4" osisRef="Bible:Deut.32.23" parsed="|Deut|32|23|0|0" passage="De 32:23"><i>v.</i>
23</scripRef>. The judgments of God, like arrows, fly swiftly
(<scripRef id="Deu.xxxiii-p32.5" osisRef="Bible:Ps.64.7" parsed="|Ps|64|7|0|0" passage="Ps 64:7">Ps. lxiv. 7</scripRef>), reaching
those at a distance who flatter themselves with hopes of escaping
them, <scripRef id="Deu.xxxiii-p32.6" osisRef="Bible:Ps.21.8 Bible:Ps.21.12" parsed="|Ps|21|8|0|0;|Ps|21|12|0|0" passage="Ps 21:8,12">Ps. xxi. 8, 12</scripRef>.
They come from an unseen hand, but wound mortally, for God never
misses his mark, <scripRef id="Deu.xxxiii-p32.7" osisRef="Bible:1Kgs.22.34" parsed="|1Kgs|22|34|0|0" passage="1Ki 22:34">1 Kings xxii.
34</scripRef>. The particular judgments here threatened are, (1.)
Famine: <i>they shall be burnt,</i> or <i>parched, with hunger.</i>
(2.) Pestilence and other diseases, here called <i>burning heat and
bitter destruction.</i> (3.) The insults of the inferior creatures:
<i>the teeth of beasts and the poison of serpents,</i> <scripRef id="Deu.xxxiii-p32.8" osisRef="Bible:Deut.32.24" parsed="|Deut|32|24|0|0" passage="De 32:24"><i>v.</i> 24</scripRef>. (4.) War and the fatal
consequences of it, <scripRef id="Deu.xxxiii-p32.9" osisRef="Bible:Deut.32.25" parsed="|Deut|32|25|0|0" passage="De 32:25"><i>v.</i>
25</scripRef>. [1.] Perpetual frights. When the <i>sword is
without,</i> there cannot but be <i>terror within.</i> <scripRef id="Deu.xxxiii-p32.10" osisRef="Bible:2Cor.7.5" parsed="|2Cor|7|5|0|0" passage="2Co 7:5">2 Cor. vii. 5</scripRef>, <i>Without were
fightings, within were fears.</i> Those who cast off the fear of
God are justly exposed to the fear of enemies. [2.] Universal
deaths. The sword of the Lord, when it is sent to lay all waste,
will destroy without distinction; neither the strength of the young
man nor the beauty of the virgin, neither the innocency of the
suckling nor the gravity or infirmity of the man of gray hairs,
will be their security from the sword when it devours one as well
as another. Such devastation does war make, especially when it is
pushed on by men as ravenous as wild beasts and as venomous as
serpents, <scripRef id="Deu.xxxiii-p32.11" osisRef="Bible:Deut.32.24" parsed="|Deut|32|24|0|0" passage="De 32:24"><i>v.</i> 24</scripRef>. See
here what mischief sin does, and reckon those fools that make a
mock at it.</p>
</div><scripCom id="Deu.xxxiii-p32.12" osisRef="Bible:Deut.32.26-Deut.32.38" parsed="|Deut|32|26|32|38" passage="De 32:26-38" type="Commentary"/><div class="Commentary" id="Bible:Deut.32.26-Deut.32.38">
<p class="passage" id="Deu.xxxiii-p33">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, <i>and</i> lest
they should say, Our hand <i>is</i> high, and the <span class="smallcaps" id="Deu.xxxiii-p33.1">Lord</span> hath not done all this.   28 For they
<i>are</i> a nation void of counsel, neither <i>is there any</i>
understanding in them.   29 O that they were wise, <i>that</i>
they understood this, <i>that</i> 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 <span class="smallcaps" id="Deu.xxxiii-p33.2">Lord</span> had shut them up?   31 For their
rock <i>is</i> not as our Rock, even our enemies themselves
<i>being</i> judges.   32 For their vine <i>is</i> of the vine
of Sodom, and of the fields of Gomorrah: their grapes <i>are</i>
grapes of gall, their clusters <i>are</i> bitter:   33 Their
wine <i>is</i> the poison of dragons, and the cruel venom of asps.
  34 <i>Is</i> not this laid up in store with me, <i>and</i>
sealed up among my treasures?   35 To me <i>belongeth</i>
vengeance, and recompence; their foot shall slide in <i>due</i>
time: for the day of their calamity <i>is</i> at hand, and the
things that shall come upon them make haste.   36 For the
<span class="smallcaps" id="Deu.xxxiii-p33.3">Lord</span> shall judge his people, and
repent himself for his servants, when he seeth that <i>their</i>
power is gone, and <i>there is</i> none shut up, or left.   37
And he shall say, Where <i>are</i> their gods, <i>their</i> rock in
whom they trusted,   38 Which did eat the fat of their
sacrifices, <i>and</i> drank the wine of their drink offerings? let
them rise up and help you, <i>and</i> be your protection.</p>
<p class="indent" id="Deu.xxxiii-p34">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 <i>no pleasure in the death of
sinners,</i> but would rather they should <i>turn and live.</i></p>
<p class="indent" id="Deu.xxxiii-p35">I. In jealousy for his own honour, he will
not <i>make a full end</i> of them, <scripRef id="Deu.xxxiii-p35.1" osisRef="Bible:Deut.32.26-Deut.32.28" parsed="|Deut|32|26|32|28" passage="De 32:26-28"><i>v.</i> 26-28</scripRef>. 1. It cannot be denied
but that they deserved to be utterly ruined, and that their
<i>remembrance should be made to cease from among men,</i> so that
the name of an Israelite should never be known but in history;
<i>for they were a nation void of counsel</i> (<scripRef id="Deu.xxxiii-p35.2" osisRef="Bible:Deut.32.28" parsed="|Deut|32|28|0|0" passage="De 32:28"><i>v.</i> 28</scripRef>), 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 <i>no understanding in them.</i> 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 <scripRef id="Deu.xxxiii-p35.3" osisRef="Bible:Ezek.5.12" parsed="|Ezek|5|12|0|0" passage="Eze 5:12">Ezek. v. 12</scripRef>. 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>I said I
would scatter them.</i> 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 <i>adversaries will
say, Our hand is high,</i> high indeed, when it has been too high
for those whom God himself fought for; nor will they consider that
<i>the Lord has done all this,</i> 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>I feared the wrath of the enemy.</i> 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 <i>feared the wrath of the enemy</i> in this instance
more than in any other, as Joshua (<scripRef id="Deu.xxxiii-p35.4" osisRef="Bible:Josh.7.9" parsed="|Josh|7|9|0|0" passage="Jos 7:9">Josh. vii. 9</scripRef>), 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: <i>What will the
Egyptians say?</i> Let all those whose hearts tremble for the ark
of God and his Israel comfort themselves with this, that God will
<i>work for his own name,</i> and will not suffer it to be profaned
and polluted: how much soever we deserve to be disgraced, God will
never <i>disgrace the throne of his glory.</i></p>
<p class="indent" id="Deu.xxxiii-p36">II. In concern for their welfare, he
earnestly desires their conversion; and, in order to that, their
serious consideration of their latter end, <scripRef id="Deu.xxxiii-p36.1" osisRef="Bible:Deut.32.29" parsed="|Deut|32|29|0|0" passage="De 32:29"><i>v.</i> 29</scripRef>. Observe, 1. Though God had
pronounced them a foolish people and of no understanding, yet he
wishes they were wise, as <scripRef id="Deu.xxxiii-p36.2" osisRef="Bible:Deut.5.29" parsed="|Deut|5|29|0|0" passage="De 5:29">Deut. v.
29</scripRef>, <i>O that there were such a heart in them!</i> and
<scripRef id="Deu.xxxiii-p36.3" osisRef="Bible:Ps.94.8" parsed="|Ps|94|8|0|0" passage="Ps 94:8">Ps. xciv. 8</scripRef>, <i>You fools,
when will you be wise?</i> 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
<i>go on still in their trespasses, what will be in the end
thereof,</i> <scripRef id="Deu.xxxiii-p36.4" osisRef="Bible:Jer.5.31" parsed="|Jer|5|31|0|0" passage="Jer 5:31">Jer. v. 31</scripRef>.
Jerusalem forgot this, and therefore <i>came down wonderfully,</i>
<scripRef id="Deu.xxxiii-p36.5" osisRef="Bible:Lam.1.9" parsed="|Lam|1|9|0|0" passage="La 1:9">Lam. i. 9</scripRef>.</p>
<p class="indent" id="Deu.xxxiii-p37">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 (<scripRef id="Deu.xxxiii-p37.1" osisRef="Bible:Deut.32.30-Deut.32.31" parsed="|Deut|32|30|32|31" passage="De 32:30,31"><i>v.</i> 30, 31</scripRef>), "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, <scripRef id="Deu.xxxiii-p37.2" osisRef="Bible:Isa.63.10-Isa.63.11" parsed="|Isa|63|10|63|11" passage="Isa 63:10,11">Isa. lxiii. 10, 11</scripRef>. When he was
<i>turned to be their enemy,</i> as here, <i>and fought against
them</i> for their sins, <i>then he remembered the days of old,</i>
saying, <i>Where is he that brought them out of the sea?</i> So
here, his arm begins to awake as in the days of old <i>against the
wrath of the enemy,</i> <scripRef id="Deu.xxxiii-p37.3" osisRef="Bible:Ps.138.7" parsed="|Ps|138|7|0|0" passage="Ps 138:7">Ps. cxxxviii.
7</scripRef>. 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. <i>For their vine is of the vine of Sodom,</i> <scripRef id="Deu.xxxiii-p37.4" osisRef="Bible:Deut.32.32-Deut.32.33" parsed="|Deut|32|32|32|33" passage="De 32:32,33"><i>v.</i> 32, 33</scripRef>. 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 <i>rod of his anger,</i> <scripRef id="Deu.xxxiii-p37.5" osisRef="Bible:Isa.10.5-Isa.10.6" parsed="|Isa|10|5|10|6" passage="Isa 10:5,6">Isa. x. 5, 6</scripRef>. "How should one Canaanite
chase a thousand Israelites" (as it is threatened against those
that trust to Egypt for help, <scripRef id="Deu.xxxiii-p37.6" osisRef="Bible:Isa.30.17" parsed="|Isa|30|17|0|0" passage="Isa 30:17">Isa.
xxx. 17</scripRef>, <i>One thousand shall flee at the rebuke of
one</i>) "unless Israel's rock had deserted them and given them
up." For otherwise, however they may impute their power <i>to their
gods</i> (<scripRef id="Deu.xxxiii-p37.7" osisRef="Bible:Hab.1.11" parsed="|Hab|1|11|0|0" passage="Hab 1:11">Hab. i. 11</scripRef>), 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 (<scripRef id="Deu.xxxiii-p37.8" osisRef="Bible:Ps.81.14" parsed="|Ps|81|14|0|0" passage="Ps 81:14">Ps. lxxxi. 14</scripRef>), but that the wickedness of
Israel delivered them into their hands. For their vine, that is,
Israel's, is of the <i>vine of Sodom,</i> <scripRef id="Deu.xxxiii-p37.9" osisRef="Bible:Deut.32.32-Deut.32.33" parsed="|Deut|32|32|32|33" passage="De 32:32,33"><i>v.</i> 32, 33</scripRef>. They were planted a
choice vine, wholly a right seed, but by sin had become the
<i>degenerate plant of a strange vine</i> (<scripRef id="Deu.xxxiii-p37.10" osisRef="Bible:Jer.2.21" parsed="|Jer|2|21|0|0" passage="Jer 2:21">Jer. ii. 21</scripRef>), and not only transcribed the
iniquity of Sodom, but outdid it, <scripRef id="Deu.xxxiii-p37.11" osisRef="Bible:Ezek.16.48" parsed="|Ezek|16|48|0|0" passage="Eze 16:48">Ezek. xvi. 48</scripRef>. God called them his
<i>vineyard,</i> his <i>pleasant plant,</i> <scripRef id="Deu.xxxiii-p37.12" osisRef="Bible:Isa.5.7" parsed="|Isa|5|7|0|0" passage="Isa 5:7">Isa. v. 7</scripRef>. But their fruits were, 1. Very
offensive, and displeasing to God, bitter as gall. 2 Very
malignant, and pernicious one to another, <i>like the cruel venom
of asps.</i> Some understand this of their punishment; their sin
would be <i>bitterness in the latter end</i> (<scripRef id="Deu.xxxiii-p37.13" osisRef="Bible:2Sam.2.26" parsed="|2Sam|2|26|0|0" passage="2Sa 2:26">2 Sam. ii. 26</scripRef>), it would <i>bite like a
serpent and sting like an adder,</i> <scripRef id="Deu.xxxiii-p37.14" osisRef="Bible:Job.20.14 Bible:Prov.23.32" parsed="|Job|20|14|0|0;|Prov|23|32|0|0" passage="Job 20:14,Pr 23:32">Job xx. 14; Prov. xxiii. 32</scripRef>.</p>
<p class="indent" id="Deu.xxxiii-p38">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, <scripRef id="Deu.xxxiii-p38.1" osisRef="Bible:Jer.25.26" parsed="|Jer|25|26|0|0" passage="Jer 25:26">Jer. xxv. 26</scripRef>, and
see <scripRef id="Deu.xxxiii-p38.2" osisRef="Bible:Isa.51.22-Isa.51.23" parsed="|Isa|51|22|51|23" passage="Isa 51:22,23">Isa. li. 22, 23</scripRef>.
The day is coming when the judgment that began at the house of God
shall end with the sinner and ungodly, <scripRef id="Deu.xxxiii-p38.3" osisRef="Bible:1Pet.4.17-1Pet.4.18" parsed="|1Pet|4|17|4|18" passage="1Pe 4:17,18">1 Pet. iv. 17, 18</scripRef>. God will in due time
bring down the church's enemies.</p>
<p class="indent" id="Deu.xxxiii-p39">1. In displeasure against their wickedness,
which he takes notice of, and keeps an account of, <scripRef id="Deu.xxxiii-p39.1" osisRef="Bible:Deut.32.34-Deut.32.35" parsed="|Deut|32|34|32|35" passage="De 32:34,35"><i>v.</i> 34, 35</scripRef>. "Is not this
implacable fury of theirs against Israel <i>laid up in store with
me,</i> to be reckoned for hereafter, when it shall be made to
appear that <i>to me belongs vengeance?</i>" Some understand it of
the sin of Israel, especially their persecuting the prophets, which
was laid up in store against them from the <i>blood of righteous
Abel,</i> <scripRef id="Deu.xxxiii-p39.2" osisRef="Bible:Matt.23.35" parsed="|Matt|23|35|0|0" passage="Mt 23:35">Matt. xxiii. 35</scripRef>.
However it teaches us that the wickedness of the wicked is all laid
up in store with God. (1.) He observes it, <scripRef id="Deu.xxxiii-p39.3" osisRef="Bible:Ps.90.8" parsed="|Ps|90|8|0|0" passage="Ps 90:8">Ps. xc. 8</scripRef>. 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. (2.) He keeps a record of it both in his own
omniscience and in the sinner's conscience; and this is <i>sealed
up among his treasures,</i> which denotes both safety and secresy:
these books cannot be lost, nor will they be opened till the great
day. See <scripRef id="Deu.xxxiii-p39.4" osisRef="Bible:Hos.13.12" parsed="|Hos|13|12|0|0" passage="Ho 13:12">Hos. xiii. 12</scripRef>.
(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 <scripRef id="Deu.xxxiii-p39.5" osisRef="Bible:Job.21.28-Job.21.30" parsed="|Job|21|28|21|30" passage="Job 21:28-30">Job xxi.
28-30</scripRef>. (4.) There is a day of reckoning coming, when all
the treasures of guilt and wrath will be broken up, and the sin of
sinners shall surely find them out. [1.] The thing itself will
certainly be done, for the Lord is a <i>God to whom vengeance
belongs,</i> and therefore he will repay, <scripRef id="Deu.xxxiii-p39.6" osisRef="Bible:Isa.59.18" parsed="|Isa|59|18|0|0" passage="Isa 59:18">Isa. lix. 18</scripRef>. This is quoted by the apostle
to show the severity of God's wrath against those that revolt from
the faith of Christ, <scripRef id="Deu.xxxiii-p39.7" osisRef="Bible:Heb.10.30" parsed="|Heb|10|30|0|0" passage="Heb 10:30">Heb. x.
30</scripRef>. [2.] It will be done in due time, in the best time;
nay, it will be done in a short time. <i>The day of their calamity
is at hand;</i> and, though it may seem to tarry, it lingers not,
it slumbers not, but makes haste. <i>In one hour,</i> shall the
judgment of Babylon come.</p>
<p class="indent" id="Deu.xxxiii-p40">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 (<scripRef id="Deu.xxxiii-p40.1" osisRef="Bible:Deut.32.36" parsed="|Deut|32|36|0|0" passage="De 32:36"><i>v.</i> 36</scripRef>): <i>The Lord shall
judge his people,.</i> that is, judge for them against their
enemies, plead their cause, and break the yoke of oppression under
which they had long groaned, <i>repenting himself for his
servants;</i> not changing his mind, but changing his way, and
fighting for them, as he had fought against them, <i>when he sees
that their power is gone.</i> 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 <scripRef id="Deu.xxxiii-p40.2" osisRef="Bible:Judg.2.11-Judg.2.18" parsed="|Judg|2|11|2|18" passage="Jdg 2:11-18">Judg. ii. 11-18</scripRef>), and how <i>his
soul was grieved for the misery of Israel</i> (<scripRef id="Deu.xxxiii-p40.3" osisRef="Bible:Judg.10.16" parsed="|Judg|10|16|0|0" passage="Jdg 10:16">Judg. x. 16</scripRef>), and this when they were
reduced to the last extremity. God helped them when they could not
help themselves; for there was <i>none shut up or left;</i> 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 <i>brands out of the
burning.</i></p>
<p class="indent" id="Deu.xxxiii-p41">3. He will do it in contempt and to the
reproach of idol-gods, <scripRef id="Deu.xxxiii-p41.1" osisRef="Bible:Deut.32.37-Deut.32.38" parsed="|Deut|32|37|32|38" passage="De 32:37,38"><i>v.</i>
37, 38</scripRef>. <i>Where are their gods?</i> 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 <i>fat of their sacrifices</i> and the <i>wine of
their drink-offerings,</i> 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? <i>Go get you to the gods you have
served, and let them deliver you,</i> <scripRef id="Deu.xxxiii-p41.2" osisRef="Bible:Judg.10.14" parsed="|Judg|10|14|0|0" passage="Jdg 10:14">Judg. x. 14</scripRef>. 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 <i>follow after her
lovers</i> and <i>not overtake them,</i> pray to her idols and
receive no kindness from them, <i>then she shall say, I will go and
return to my first husband,</i> <scripRef id="Deu.xxxiii-p41.3" osisRef="Bible:Hos.2.7" parsed="|Hos|2|7|0|0" passage="Ho 2:7">Hos. ii.
7</scripRef>. See <scripRef id="Deu.xxxiii-p41.4" osisRef="Bible:Isa.16.12 Bible:Jer.2.27-Jer.2.28" parsed="|Isa|16|12|0|0;|Jer|2|27|2|28" passage="Isa 16:12,Jer 2:27,28">Isa.
xvi. 12; Jer. ii. 27, 28</scripRef>. 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 (<scripRef id="Deu.xxxiii-p41.5" osisRef="Bible:Isa.37.10 Bible:Dan.3.15" parsed="|Isa|37|10|0|0;|Dan|3|15|0|0" passage="Isa 37:10,Da 3:15">Isa. xxxvii. 10; Dan. iii. 15</scripRef>), 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 (<scripRef id="Deu.xxxiii-p41.6" osisRef="Bible:Isa.47.12-Isa.47.13" parsed="|Isa|47|12|47|13" passage="Isa 47:12,13">Isa. xlvii. 12, 13</scripRef>); but they
were so far from helping them that they themselves, that is, their
images, which was all that was of them, <i>went into captivity,</i>
<scripRef id="Deu.xxxiii-p41.7" osisRef="Bible:Isa.46.1-Isa.46.2" parsed="|Isa|46|1|46|2" passage="Isa 46:1,2">Isa. xlvi. 1, 2</scripRef>. 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.</p>
</div><scripCom id="Deu.xxxiii-p41.8" osisRef="Bible:Deut.32.39-Deut.32.43" parsed="|Deut|32|39|32|43" passage="De 32:39-43" type="Commentary"/><div class="Commentary" id="Bible:Deut.32.39-Deut.32.43">
<p class="passage" id="Deu.xxxiii-p42">39 See now that I, <i>even</i> I, <i>am</i> he,
and <i>there is</i> no god with me: I kill, and I make alive; I
wound, and I heal: neither <i>is there any</i> 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;
<i>and that</i> with the blood of the slain and of the captives,
from the beginning of revenges upon the enemy.   43 Rejoice, O
ye nations, <i>with</i> 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, <i>and</i> to his people.</p>
<p class="indent" id="Deu.xxxiii-p43">This conclusion of the song speaks three
things:</p>
<p class="indent" id="Deu.xxxiii-p44">I. Glory to God, <scripRef id="Deu.xxxiii-p44.1" osisRef="Bible:Deut.32.39" parsed="|Deut|32|39|0|0" passage="De 32:39"><i>v.</i> 39</scripRef>. "See now upon the whole matter,
<i>that I, even I, am he.</i> 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>I,
even I, am he.</i> Thus Moses concludes with that name of God by
which he was first made to know him (<scripRef id="Deu.xxxiii-p44.2" osisRef="Bible:Exod.3.14" parsed="|Exod|3|14|0|0" passage="Ex 3:14">Exod. iii. 14</scripRef>), "<i>I am that I am.</i> 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: <i>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,</i> which we know very well how to apply to him who
said to John, <i>I am he who is, and was, and is to come,</i>
<scripRef id="Deu.xxxiii-p44.3" osisRef="Bible:Rev.1.8" parsed="|Rev|1|8|0|0" passage="Re 1:8">Rev. i. 8</scripRef>. These words, <i>I
even I, am he,</i> we meet with often in those chapters of Isaiah
where God is encouraging his people to hope for their deliverance
out of Babylon, <scripRef id="Deu.xxxiii-p44.4" osisRef="Bible:Isa.41.4 Bible:Isa.43.11 Bible:Isa.43.13 Bible:Isa.43.15 Bible:Isa.43.25 Bible:Isa.46.4" parsed="|Isa|41|4|0|0;|Isa|43|11|0|0;|Isa|43|13|0|0;|Isa|43|15|0|0;|Isa|43|25|0|0;|Isa|46|4|0|0" passage="Isa 41:4,43:11,13,15,25,46:4">Isa. xli. 4; xliii. 11, 13, 25;
xlvi. 4</scripRef>. 2. Of a sole supremacy. "There <i>is no god
with me.</i> None to help with me, none to cope with me." See
<scripRef id="Deu.xxxiii-p44.5" osisRef="Bible:Isa.43.10-Isa.43.11" parsed="|Isa|43|10|43|11" passage="Isa 43:10,11">Isa. xliii. 10, 11</scripRef>. 3.
Of an absolute sovereignty, a universal agency: <i>I kill, and I
make alive;</i> 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, <scripRef id="Deu.xxxiii-p44.6" osisRef="Bible:Isa.45.7 Bible:Lam.3.37-Lam.3.38" parsed="|Isa|45|7|0|0;|Lam|3|37|3|38" passage="Isa 45:7,La 3:37,38">Isa. xlv. 7; Lam.
iii. 37, 38</scripRef>. 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: <i>Whom he will he slays,
and whom he will he keeps alive,</i> when his judgments are abroad.
Or thus, Though he kill, yet he makes alive again: <i>though he
cause grief, yet will he have compassion,</i> <scripRef id="Deu.xxxiii-p44.7" osisRef="Bible:Lam.3.32" parsed="|Lam|3|32|0|0" passage="La 3:32">Lam. iii. 32</scripRef>. Though he have <i>torn,</i> he
will <i>heal us,</i> <scripRef id="Deu.xxxiii-p44.8" osisRef="Bible:Hos.6.1-Hos.6.2" parsed="|Hos|6|1|6|2" passage="Ho 6:1,2">Hos. vi. 1,
2</scripRef>. The Jerusalem Targum reads it, <i>I kill those that
are alive in this world, and make those alive in the other world
that are dead.</i> 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: <i>Neither is there any that can deliver out of my
hand</i> 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.</p>
<p class="indent" id="Deu.xxxiii-p45">II. Terror to his enemies, <scripRef id="Deu.xxxiii-p45.1" osisRef="Bible:Deut.32.40-Deut.32.42" parsed="|Deut|32|40|32|42" passage="De 32:40-42"><i>v.</i> 40-42</scripRef>. 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 (<scripRef id="Deu.xxxiii-p45.2" osisRef="Bible:Deut.32.40" parsed="|Deut|32|40|0|0" passage="De 32:40"><i>v.</i> 40</scripRef>): He
<i>lifts up his hand to heaven,</i> the habitation of his holiness;
this was an ancient and very significant sign used in swearing,
<scripRef id="Deu.xxxiii-p45.3" osisRef="Bible:Gen.14.22" parsed="|Gen|14|22|0|0" passage="Ge 14:22">Gen. xiv. 22</scripRef>. 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 <i>glittering sword is
whet.</i> See <scripRef id="Deu.xxxiii-p45.4" osisRef="Bible:Ps.7.12" parsed="|Ps|7|12|0|0" passage="Ps 7:12">Ps. vii. 12</scripRef>.
It is a sword <i>bathed in heaven,</i> <scripRef id="Deu.xxxiii-p45.5" osisRef="Bible:Isa.34.5" parsed="|Isa|34|5|0|0" passage="Isa 34:5">Isa. xxxiv. 5</scripRef>. 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 <i>sword shall devour
flesh</i> in abundance, and the <i>arrows</i> be made <i>drunk with
blood,</i> 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,
<i>From the beginning of revenges upon the enemy.</i> The learned
bishop Patrick (that great master) thinks it may admit this
reading, <i>From the king to the slave of the enemies,</i>
<scripRef id="Deu.xxxiii-p45.6" osisRef="Bible:Jer.50.35-Jer.50.37" parsed="|Jer|50|35|50|37" passage="Jer 50:35-37">Jer. l. 35-37</scripRef>. When the
sword of God's wrath is drawn it will make bloody work, blood to
the horse-bridles, <scripRef id="Deu.xxxiii-p45.7" osisRef="Bible:Rev.14.20" parsed="|Rev|14|20|0|0" passage="Re 14:20">Rev. xiv.
20</scripRef>.</p>
<p class="indent" id="Deu.xxxiii-p46">III. Comfort to his own people (<scripRef id="Deu.xxxiii-p46.1" osisRef="Bible:Deut.32.43" parsed="|Deut|32|43|0|0" passage="De 32:43"><i>v.</i> 43</scripRef>): <i>Rejoice, O you
nations, with his people.</i> 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.
<scripRef id="Deu.xxxiii-p46.2" osisRef="Bible:Rom.15.10" parsed="|Rom|15|10|0|0" passage="Ro 15:10">Rom. xv. 10</scripRef>, <i>Rejoice you
Gentiles with his people.</i> 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 <i>the blood of his
servants,</i> 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 <i>merciful to his land, and to his people,</i> that
is, to all everywhere 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.</p>
</div><scripCom id="Deu.xxxiii-p46.3" osisRef="Bible:Deut.32.44-Deut.32.52" parsed="|Deut|32|44|32|52" passage="De 32:44-52" type="Commentary"/><div class="Commentary" id="Bible:Deut.32.44-Deut.32.52">
<p class="passage" id="Deu.xxxiii-p47">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 <i>is</i> not a vain thing for you; because it
<i>is</i> your life: and through this thing ye shall prolong
<i>your</i> days in the land, whither ye go over Jordan to possess
it.   48 And the <span class="smallcaps" id="Deu.xxxiii-p47.1">Lord</span> spake
unto Moses that selfsame day, saying,   49 Get thee up into
this mountain Abarim, <i>unto</i> mount Nebo, which <i>is</i> in
the land of Moab, that <i>is</i> 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 <i>thee;</i> but thou shalt not go
thither unto the land which I give the children of Israel.</p>
<p class="indent" id="Deu.xxxiii-p48">Here is, I. The solemn delivery of this
song to the children of Israel, <scripRef id="Deu.xxxiii-p48.1" osisRef="Bible:Deut.32.44-Deut.32.45" parsed="|Deut|32|44|32|45" passage="De 32:44,45"><i>v.</i> 44, 45</scripRef>. 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.</p>
<p class="indent" id="Deu.xxxiii-p49">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!</p>
<p class="indent" id="Deu.xxxiii-p50">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 <i>command
them</i> (as your father Abraham did, <scripRef id="Deu.xxxiii-p50.1" osisRef="Bible:Gen.18.19" parsed="|Gen|18|19|0|0" passage="Ge 18:19">Gen. xviii. 19</scripRef>) <i>to observe to do all the
words of this law.</i>" 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.</p>
<p class="indent" id="Deu.xxxiii-p51">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 (<scripRef id="Deu.xxxiii-p51.1" osisRef="Bible:Deut.32.47" parsed="|Deut|32|47|0|0" passage="De 32:47"><i>v.</i> 47</scripRef>):
"<i>It is not a vain thing, because it is your life.</i> 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: <i>Through this thing you shall
prolong your days</i> 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, <scripRef id="Deu.xxxiii-p51.2" osisRef="Bible:Matt.19.17" parsed="|Matt|19|17|0|0" passage="Mt 19:17">Matt. xix. 17</scripRef>.</p>
<p class="indent" id="Deu.xxxiii-p52">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
(<scripRef id="Deu.xxxiii-p52.1" osisRef="Bible:Rev.11.6" parsed="|Rev|11|6|0|0" passage="Re 11:6">Rev. xi. 6</scripRef>), 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, <scripRef id="Deu.xxxiii-p52.2" osisRef="Bible:Deut.32.48" parsed="|Deut|32|48|0|0" passage="De 32:48"><i>v.</i>
48</scripRef>. 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, <i>saith no more of that matter.</i> 1. God here
reminds him of the sin he had been guilty of, for which he was
excluded Canaan (<scripRef id="Deu.xxxiii-p52.3" osisRef="Bible:Deut.32.51" parsed="|Deut|32|51|0|0" passage="De 32:51"><i>v.</i>
51</scripRef>), 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 <i>not
sanctify God,</i> as he ought to have done, <i>before the children
of Israel,</i> 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 (<scripRef id="Deu.xxxiii-p52.4" osisRef="Bible:Deut.32.50" parsed="|Deut|32|50|0|0" passage="De 32:50"><i>v.</i>
50</scripRef>), 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, <scripRef id="Deu.xxxiii-p52.5" osisRef="Bible:Deut.32.49-Deut.32.50" parsed="|Deut|32|49|32|50" passage="De 32:49,50"><i>v.</i> 49, 50</scripRef>. 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.</p>
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