The Book Given to the Levites. DEUTERONOMY, XXXII. ears, and call heaven and earth to record against them. (29) For I know that after my death ye will utterly corrupt yourselves, and turn aside from the way The Song of Moses. which I have commanded you; and evil Heb. Hother small rain upon the tender herb, and as will befall you in the latter days; because ye will do evil in the sight of the LORD, to provoke him to anger through the work of your hands. (30) And Moses spake in the ears of all the congregation of Israel the words of this song, until they were ended. CHAPTER XXXII.-(1) Give ear, O 2 rupted himself. Or, that they are not his children, (29) In the latter days.-A not uncommon prophetical expression, used with some considerable latitude. It occurs for the first time in Gen. xlix. 1. (See also Num. xxiv. 14 and chap. iv. 30.) Some would refer it to the "days of the Messiah," and make it almost a technical term. But a comparison of these few passages will show that it cannot be tied strictly to any one period. (30) And Moses spake . . . the words of this song. The exodus of Israel begins and ends with a song of Moses. The song of Exod. xv. is usually referred to as the "Song of Moses," and is thought to be intended in Rev. xv. 3, 4. But there is a remarkable resemblance between Rev. xv. 3 and Deut. xxxii. 3, 4, which see. XXXII. (1) Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. -Comp. the opening of Isa. i. 2, which is almost iden. tical, excepting that the two words for "hearing" are transposed. (2) My doctrine.-Or, my learning, that which I receive a not very common, but beautiful expression in the Hebrew. Everything that comes down from the "Father of lights" is handed on by one heavenly messenger to another, until it falls upon the heart of man, in just that form in which he can best receive it. The Son of God says, "My doctrine is not Mine, but His that sent Me." 66 I speak that which I have seen with my Father." Of the Holy Spirit He says, "He shall receive of Mine and shall show it unto you.' The apostles speak "in words which the Holy Ghost teacheth." The parallels of the verse appear to be these:-My learning shall drop as the rain; My speech shall distil as the dew, as the sweeping showers upon the tender herb, as the multitude of drops upon the grass. The "small rain" of the Authorised Version points to a different and probably untenable derivation of the Hebrew word. The rain is more definite than the dew, and therefore the first word in the second half of the verse should be stronger than the second, and not vice versa. The tender herb just sprouting can bear heavier showers than the grown grass. (3) "For (or when) it is the Name JEHOVAH that I utter; Give ye greatness to our God." (4) He is the rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he.No such combination of all the words for uprightness, 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 the showers upon the grass: (3) because I will publish the name of the LORD: ascribe ye greatness unto our God. (4) He is the rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. (5) 1 They have corrupted themselves, 2their spot is not the spot of his children: 66 sincerity, equity, and reliability is to be found elsewhere in all Scripture. This is the character of the Rock. This name of God (Tzur) is one of the characteristics of the song. The word occurs first in Exod. xvii., where the Rock in Horeb was smitten; and that Rock was Christ." From that time we find that the very names of the leaders in Israel embody this confession. Elizur, my God is a Rock; Zurishaddai, the Almighty is my Rock; and Pedahzur, redeemed by the Rock (Num. i. 5, 6, 10), are examples. So exclusively is the term in Hebrew (Tzûr or Sélagh) used in this sense, that no man is ever described by it in the Old Testament. And the LXX., in this song and in many other places, do not translate it at all, but give it as God (eós). In other places the word Petra (never Petros) is employed. This fact convinces me that the Petra of Matt. xvi. 18 could only have been understood by Jews as denoting Deity; and that it not only referred to Christ, but to Christ as God. No other interpretation will suit the language of Holy Scripture. This fourth verse, like the third, is a stanza of four lines. The first line is answered by the third, and the second line by the fourth. (5) "He (Israel) hath destroyed himself. Their undutifulness, that is their blot. A froward and crooked generation!" These first two lines are given up as hopeless by many interpreters, not because the words are difficult of translation, but from the great variety of possible interpretations. After careful consideration of the passage with a learned Christian Hebrew,† I venture to propound this as the true translation. It is substantially identical with that of the English margin. The Hebrew consists of five words only (1) "He-hath-corrupted (2) to-him (3) not (4) his-sons (5) their blemish." That the first two ought to be taken together, if the text is correct, seems certain. The same construction is found in Num. xxxii. 15, "ye shall destroy all this people," and also in 1 Sam. xxiii. 10, "to destroy the city." As to the third and fourth words, we have thought that their true relation is the same which we find in verse 21, a "not-God," and a "not-people," and also in verse 5, "not-wise." In like manner Israel are in this verse called "not-sons of His." Their notsonship, their unfilial, undutiful, ungodly behaviour to Him who is the perfection of truth and sincerity, a very Rock of fidelity to them, that is their great blemish. * Literally, they are no sons to Him. (Comp. verse 20.) + Mr. Bernhard Maimon, to whom I desire once for all to express my great obligations for assistance in this and many other difficulties. The Song DEUTERONOMY, XXXII. and generation. they are a perverse and crooked genera- 1 Heb. generation 2 Heb., cord. 3 Or, compassed He has said, "Israel is my son, even my firstborn." But all Israel's behaviour gives Him the lie. The contrast between the two descriptions-the faithful God of verse 4, and the unfaithful children of verse 5-is the cardinal point in the verse. In the form of the expression, lobinav is strictly parallel to the Lo-ammi of Hosea i. 9. The "froward and crooked generation" supplies two words to Ps. xviii. 26, "with the froward thou wilt shew thyself froward." Compare also the context of the two passages. Many other interpretations have been proposed, and some have altered the text. I believe the text to be correct, and that this is the true meaning. (6) "It is Jehovah that ye requite thus! A people foolish and unwise! Is not He thy Father that hath gotten thee? The first line is an exclamatory question. A question 66 (7) The fourfold division of this verse is manifest. "When the Most High made nations to inherit, He set the bounds of the peoples, According to the number of the sons of Israel. The allusion is to the dispersion from Babel (Gen. x., xi.). of Moses. (9) For the LORD's portion is his people; Jacob is the lot of his inheritance. (10) He found him in a desert land, and in the waste howling wilderness; he 3 led him about, he instructed him, he kept him as the apple of his eye. (1)As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings (12) so the LORD alone did lead him, and there was no strange god with him. (13) He made him ride on the high places of the earth, that he might eat the increase of the fields; are even His offspring." Hence He appoints our inheritance. With some such thought as this, the LXX. translate the latter half of verse 8, "He set the bounds of the peoples according to the number of the angels of God." The chosen people were to be His messengers to the nations. He chose Israel for His own portion, that through them He might inherit the world. And yet in the face of this glorious calling and mission, the undutiful behaviour of Israel was their one great blot. They had only to accept the position already prepared for them, and they refused! (10) The whole of this verse is in the pictorial present in the Hebrew "He findeth him in a desert land, In a waste howling wilderness; He compasseth him about, He instructeth him, He found him.—This beautiful expression is common to the Old and New Testaments as a description of God's first revelation of Himself to man. In the case of Hagar it is written (Gen. xvi. 7), "the angel of Jehovah found her by a fountain of water in the wilderness." Concerning Jacob, that He found him in Bethel," when Jacob said "Surely the Lord is in this place, and I knew it not" (Hosea xii. 4; Gen. xxviii. 16). A series of similar passages is closed by the three examples of the lost sheep, the lost money, and the son that had been lost, and was found (Luke xv.). He led him about.-The commoner meaning i given in the margin. Rashi has this remark: "He caused them to abide round about His glory (Shechinah), the tent of the congregation in the middle, and four standards on the four sides." 66 She spreadeth out her wings, she taketh up She beareth him on her pinions : And a stranger-god is not with Him." The eagle in Hebrew is masculine. He is one of the 66 The Song DEUTERONOMY, XXXII. not God. and he made him to suck honey out of 1 or, which were the rock, and oil out of the flinty rock; (14) butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape. (15) But Jeshurun waxed fat, and kicked thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation. (16) They provoked him to jealousy with strange gods, with abominations provoked they him to anger. (17) They sacrificed unto devils, 2 Or, despised. a Rom. 10. 9. : of Moses. (19) And when the LORD saw it, he 2abhorred them, because of the provoking of his sons, and of his daughters. (20) And he said, I will hide my face from them, I will see what their end shall be for they are a very froward generation, children in whom is no faith. (21) They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. a (22) For a fire is kindled in mine anger, and shall burn unto the lowest hell, 'not to God; to gods whom they knew 3 Or, hath burned and shall consume the earth with her not, to new gods that came newly up, whom your fathers feared not. (18) Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee. 4 Or, hath sumed. (14) Kidneys of wheat. - The metaphor is literally translated from the Hebrew. The kidneys are enclosed in the very best of the fat of the animal, fat that was strictly reserved for God's altar by the Levitical Law. (15) Jeshurun is a diminutive-a term of endearment. Either " the child of the upright," or " the beloved Israel." The letters of the diminutive of Israel, if slightly abbreviated, would make “Jeshurun." It is peculiar to Deuteronomy (here and in chap. xxxiii. 5, 26) and Isaiah (chap. xliv. 2). Two of the Targums render the word by "Israel here." The third retains the word itself. The LXX. translate it "the beloved one." Kicked.—Only in 1 Sam. ii. 29 : Wherefore kick ye at my sacrifice and mine offering to make yourselves fat?" Grown thick.- As Rehoboam said, " My little finger shall be thicker than my father's loins." these parallels illustrate the spirit of the verse. Both (17) They sacrificed unto devils, not to God.St. Paul repeats this expression in 1 Cor. xi. 20. Gods that came newly up.-Literally, that came from close at hand. Compare the description of the idol in Isa. xliv. 15, easily made from the firewood; and see also Wisdom xiii. 13," A carpenter taking a crooked piece of wood, and full of knots, hath carved it diligently, when he had nothing else to do". '-a comment on the passage in Isa. xliv. (18) Of the Rock that begat thee.-" The Rock hath begotten thee forgetful, and thou hast forgotten God that travailed with thee," is another possible translation of this verse. The expression in the second clause is found also in Ps. xc. 2 (a prayer of Moses), "Before the mountains were brought forth, while Thou wast yet in travail with earth and world, and from eternity unto eternity Thou art God!" The word which I have rendered "forgetful" is usually taken as a verb. But the verb is not found elsewhere (i.e., it is invented for the sake of this passage), and the word may not impossibly be an adjective. (19) The Lord saw Jer. xiv. 21. abhorred.-Comp. con increase, and set on fire the foundations of the mountains. (23) I will heap mischiefs upon them; I will spend mine arrows upon them. (24) They shall be burnt with hunger, and devoured with (21) "They have made me jealous with a no-god; St. Paul comments on this in Rom. x., as proving that Israel was informed of the calling of the Gentiles, and compares Isa. lxv. 1, "I was found of them that sought me not. I made myself manifest unto those that inquired not after me.' Rashi quotes, perhaps not quite inappropriately Isa. xxiii. 13, and gives this explanation, "A nopeople," i.e., a nation without a name; as it is said. Behold the land of the Chaldæans: this people was not." The Song DEUTERONOMY, XXXII. coals. of Moses. 1burning heat, and with bitter destruc- | Heb, burning had sold them, and the LORD had shut tion: I will also send the teeth of beasts upon them, with the poison of serpents of the dust. (25) The sword with- 2 Heb., from the being judges. chambers. hand, and not the out, and terror 2 within, shall 3 destroy a Josh. 23. 10. the vine of Sodom, &c. them up? (31) For their rock is not as our Rock, even our enemies themselves. being judges. (32) For their vine is of 5 the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: (33) their wine is the poison of dragons, and the cruel venom of asps. (34) Is not this laid up in store with me, and sealed up among my treasures? (35) To me belongethvengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. (36) For the LORD shall judge his people, and repent himself for his servants, when he seeth that their power is gone, Ecclus. 28 and there is none shut up, or left. (37) And he shall say, Where are their gods, their rock in whom they trusted, (38) which did eat the fat of their sacrifices, and Rom. 12. 19; Heb. 10. 30. (29) O that they were wise, that they understood this, that they would consider their latter end! (30) How should "one chase a thousand, and two put ten thousand to flight, except their Rock 6 Heb., hand. (26, 27) The argument of these verses is such as no man would dare to put into the mouth of the Most High. Moses had pleaded it (in Num. xiv. 13-16; Exod. xxxii. 12), but none but Jehovah Himself would say for Himself, "I feared the wrath of the enemy." (27) Behave themselves strangely.-Possibly, misunderstand it, or take note of it (as a strange thing). (28) Void of counsel.-Literally, perishing in counsels, or, perhaps, spoiling the plans of Jehovah. Yet they said, "Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet" (Jer. xviii. 18). (29) Consider their latter end.-Have some discernment as to their hereafter, what their destiny was, and what they will miss, if they fail to fulfil it. (30) How should one (of their enemies) chase thousand (of them).-Comp. the verse in chap. xxviii. 25, and more especially Lev. xxvi. 8, 17, 36. Had sold them.-Here first used of Jehovah. It is a common expression in the book of Judges (chaps. ii. 14, iii. 8, iv. 2, x. 7; 1 Sam. xii. 9). Had shut them up (into the hand of their eneemies).—Comp Ps. lxxviii. 62, He shut up His people also unto the sword." 66 (31) For their rock.-Perhaps this may be taken, For their rock (the enemies' God) is not as our Rock (Jehovah), and yet our enemies are judges, i.e., lords, over us. So Rashi takes it. The verse should be read as a parenthesis. The argument would be this: No cause can be found for the defeat of Israel except the displeasure of Jehovah. The enemies have no gods that could fight against Israel. The word for judges occurs only in Exod. xxi. 22; Job xxxi. 11. The phrase our enemies themselves. being judges" (of the question) is more like Latin than Hebrew, but it may be correct. (32) Their vine-i.e., Israel's, not the enemies; going back to verse 30, “Their Rock," i.e., Israel's Rock, "had sold them for their vine is of the vine of Sodom." Comp. Hosea x. 1: "Israel is an empty vine; he bringeth forth fruit unto himself;" and Isa. v. 2, 7: He looked that it should bring forth grapes, and it brought forth wild grapes He looked for judgment, but behold oppression; for righteousness, but behold a cry." 66 (34) Is not this laid up ?-"This" is generally taken to refer to what follows, but it is not clear. It may refer to the fact that "He looked for grapes, and the vine brought forth wild grapes." (35) To me belongeth vengeance, and recompence. In the Epistle to the Hebrews (chap. x. 30) this sentence is quoted with the first clause of verse 36, "For we know Him that said, Vengeance belongeth unto me. I will recompense, saith the Lord." And so in Rom. xii. 19. Their foot shall slide in due time.-Rather, for the time when their foot shall slide. (36) For the Lord shall judge His people.Quoted in Heb. x. 30, in connection with the previous verse. According to this view “ shall judge means "shall punish," not "shall defend." And repent Himself for His servants.-Or, and will be comforted over His servants. Comp. Ezek. v. 13, "I will cause my fury to rest upon them, and I will be comforted;" and also Isa. i. 24, &c. None shut up, or left.-Comp. 1 Kings xiv. 10, xxi. 21; 2 Kings ix. 8. and especially chap. xiv. 26. (37, 38) He shall say, Where are their gods?. let them rise up and help you.-He did say so in Judges x. 14. ... The Song DEUTERONOMY, XXXII. for you. of Moses. geance to his adversaries, and will be merciful unto his land, and to his drank the wine of their drink offerings? 1 Heb., an hiding of his servants, and will render venlet them rise up and help you, and be your protection. (39) See now that I, even I, am he, and there is no god with a 1 Sam. 2.6: Tob. people. me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand. (40) For I 13. 2; Wisd. 16. 13. 2 Or, Praise his ye. na b Matt. 7. 6; Rom. 15. 10. lift up my hand to heaven, and say, I e ch. 6. 6 & 11. 18. (43) 26 Rejoice, O ye nations, with his people: for he will avenge the blood a Num. 27. 12. (39) I, even I, am he, and there is no God with me.-There are many very similar passages in Isa. xli.-xlvi.; but none of them exactly reproduces this sentence. I kill, and I make alive. - This was repeated by Hannah in her song, "The Lord killeth and maketh alive" (1 Sam. ii. 6). Comp. also Isa. xliii. 13, "Yea, before the day was I am he; and there is none that can deliver out of my hand.” 66 (40, 41) For I lift up my hand.- This is the form in taking an oath. (Comp. Rev. x. 5.) The two verses may be connected thus: For I lift up my hand to heaven, and say, As I live for ever, if I whet my lightning sword, and my hand take hold on judgment, I will render vengeance to mine enemies, and repay them that hate me.' (42) My sword shall devour flesh.-Comp. Isa. lxvi. 16: "For by fire and by His sword will the Lord plead with all flesh, and the slain of the Lord shall be many." With blood.-Literally, from the blood of the slain and of the captivity, from the beginning of revenges upon the enemy. Judgment must begin at the house of God, as it did in Ezekiel's vision (chap. ix. 6), "and begin at my sanctuary;" but it will not end there. (43) Rejoice, O ye nations, with his people.* -This is cited by St. Paul to show that the Gentiles must also "glorify God for His mercy" in sending Jesus Christ. But it is not wholly fulfilled yet. "If the fall of God's people was the wealth of the world... what will the receiving of them be, but life from the dead ? " (See Rom. xi. 12, 15, xv. 10.) And will be merciful unto.-Literally, will reconcile or make atonement for His land, the land of His people, or for the land of His people. He will cleanse, forgive, and be merciful to it. The very last words speak of local restoration of the land to the people, and the people to the land. Of no other land has He said "The land is mine." "Israel" alone is called His "firstborn." The LXX. have a longer version of this verse, "Rejoice, ye heavens, with Him, and let all the angels of God worship Him (Heb. i. 7); Rejoice, ye Gentiles, with His people. and let all the sons of God be strong in Him; for," &c. 3 (4) And Moses came and spake all the words of this song in the ears of the people, he, and Hoshea the son of Nun. (45) And Moses made an end of speaking all these words to all Israel : (46) and he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law. (47) For it is not a vain thing for you; because it is your life: and through this thing ye shall prolong your days in the land, whither ye go over Jordan to possess. it. (48) And the LORD spake unto Moses JOSHUA TAKES UP THE HISTORY. (44) He, and Hoshea the son of Nun.-Why should Joshua be called Hoshea in this place? His name was apparently changed to Joshua at the time when he entered the promised land with the eleven others who searched it out (Num. xiii. 8, 16). Now that he is about to lead Israel to the conquest, we are once more reminded of his change of name, and that the "salvation of Jehovah " was to be manifested through him. Possibly the change of name was also at this time confirmed to him. Compare the case of Jacob, whose change of name to Israel was twice made the subject of a Divine communication (Gen. xxxii. 28, xxxv. 10). Compare also what was said to him when about to enter into Egypt: "God spake unto Israel in the visions of the night, and said, Jacob, Jacob." We are assured by the mention of Hoshea in this place that the Joshua appointed to succeed Moses is the same person who was faithful among the spies. It is also possible that this mention of Hoshea may be Joshua's first mention of himself in the sacred writings. After the close of the song, the remainder of Deuteronomy is not covered by Moses' signature. It belongs to Joshua, or else the author is unknown. (46) Set your hearts unto all the words.Rashi compares Ezek. xl. 4: "Son of man, behold with thine eyes, and hear with thine ears, and set thine heart upon all that I shew thee." Which ye shall command.-Rather, that ye may command your children to observe to do all the words of this law. Obviously the knowledge of the law would depend very much on personal instruction for some time to come. (47) For it is not a vain thing for you.-Not too light a thing for you, not unworthy of your attention. It is your life.-For the last time in this book the people are assured that the very end of their existence in Canaan was the observance of the law of Jehovah as the law of the land. (48) And the Lord spake unto Moses that selfsame day.-The day in which he spake the song in the ears of all Israel. |