Deuteronomy 32 commentary

Moses begins with a solemn appeal to heaven and earth, concerning the truth and importance of what he was about to say. His doctrine is the gospel, the speech of God, the doctrine of Christ; the doctrine of grace and mercy through him, and of life and salvation by him.

“He is a Rock.” This is the first time God is called so in Scripture. The expression denotes that the Divine power, faithfulness, and love, as revealed in Christ and the gospel, form a foundation which cannot be changed or moved, on which we may build our hopes of happiness. And under his protection we may find refuge from all our enemies, and in all our troubles; as the rocks in those countries sheltered from the burning rays of the sun, and from tempests, or were fortresses from the enemy. “His work is perfect:” that of redemption and salvation, in which there is a display of all the Divine perfection, complete in all its parts. All God's dealings with his creatures are regulated by wisdom which cannot err, and perfect justice. He is indeed just and right; he takes care that none shall lose by him. A high charge is exhibited against Israel. Even God's children have their spots, while in this imperfect state; for if we say we have no sin, no spot, we deceive ourselves. But the sin of Israel was not habitual, notorious, unrepented sin; which is a certain mark of the children of Satan. They were fools to forsake their mercies for lying vanities. All wilful sinners, especially sinners in Israel, are unwise and ungrateful.

Moses gives particular instances of God's kindness and concern for them. The eagle's care for her young is a beautiful emblem of Christ's love, who came between Divine justice and our guilty souls, and bare our sins in his own body on the tree. And by the preached gospel, and the influences of the Holy Spirit, He stirs up and prevails upon sinners to leave Satan's bondage. In verses 13, 14, are emblems of the conquest believers have over their spiritual enemies, sin, Satan, and the world, in and through Christ. Also of their safety and triumph in him; of their happy frames of soul, when they are above the world, and the things of it. This will be the blessed case of spiritual Israel in every sense in the latter day.

Here are two instances of the wickedness of Israel, each was apostacy from God. These people were called Jeshurun, “an upright people,” so some; “a seeing people,” so others: but they soon lost the reputation both of their knowledge and of their righteousness. They indulged their appetites, as if they had nothing to do but to make provision for the flesh to fulfil the lusts of it. Those who make a god of themselves, and a god of their bellies, in pride and wantonness, and cannot bear to be told of it, thereby forsake God, and show they esteem him lightly. There is but one way of a sinner's acceptance and sanctification, however different modes of irreligion, or false religion, may show that favourable regard for other ways, which is often miscalled candid. How mad are idolaters, who forsake the Rock of salvation, to run themselves upon the rock of perdition!

The revolt of Israel was described in the foregoing verses, and here follow the resolves of Divine justice as to them. We deceive ourselves, if we think that God will be mocked by a faithless people. Sin makes us hateful in the sight of the holy God. See what mischief sin does, and reckon those to be fools that mock at it.

The idolatry and rebellions of Israel deserved, and the justice of God seemed to demand, that they should be rooted out. But He spared Israel, and continues them still to be living witnesses of the truth of the Bible, and to silence unbelievers. They are preserved for wise and holy purposes and the prophecies give us some idea what those purposes are. The Lord will never disgrace the throne of his glory. It is great wisdom, and will help much to the return of sinners to God, seriously to consider their latter end, or the future state. It is here meant particularly of what God foretold by Moses, about this people in the latter days; but it may be applied generally. Oh that men would consider the happiness they will lose, and the misery they will certainly plunge into, if they go on in their trespasses! What will be in the end thereof? Jer 5:31. For the Lord will in due time bring down the enemies of the church, in displeasure against their wickedness. When sinners deem themselves most secure, they suddenly fall into destruction. And God's time to appear for the deliverance of his people, is when things are at the worst with them. But those who trust to any rock but God, will find it fail them when they most need it. The rejection of the Messiah by the Jewish nation, is the continuance of their ancient idolatry, apostacy, and rebellion. They shall be brought to humble themselves before the Lord, to repent of their sins, and to trust in their long-rejected Mediator for salvation. Then he will deliver them, and make their prosperity great.

This conclusion of the song speaks, 1. Glory to God. No escape can be made from his power. 2. It speaks terror to his enemies. Terror indeed to those who hate him. The wrath of God is here revealed from heaven against them. 3. It speaks comfort to his own people. The song concludes with words of joy. Whatever judgments are brought upon sinners, it shall go well with the people of God.

Here is the solemn delivery of this song to Israel, with a charge to mind all the good words Moses had said unto them. It is not a trifle, but a matter of life and death: mind it, and you are made for ever; neglect it, and you are for ever undone. Oh that men were fully persuaded that religion is their life, even the life of their souls!

Now Moses had done his work, why should he desire to live a day longer? God reminds him of the sin of which he had been guilty, for which he was kept from entering Canaan. It is good for the best of men to die repenting the infirmities of which they are conscious. But 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.

1. Give ear, O ye heavens. Moses commences in a strain of magnificence, lest the people should disdain this song with their usual pride, or even reject it altogether, being exasperated by its severe censures and reproaches. For we well know how the world naturally longs to be flattered, and that no strain can be gratifying to it unless it tickles and soothes the ear with praise. But Moses here not only inveighs bitterly against the vices of the people, but with the utmost possible vehemence stigmatizes their perverse nature, their utterly corrupt morals, their obstinate ingratitude, and incorrigible contumacy. Moreover, he desired that these accusations, whereby he rendered their name detestable, should daily echo from their tongues; and thus they became still more offensive. It was, therefore, requisite that their impatience should be bridled, as it were, in order that they might patiently and humbly receive these just reproofs, however severe they might be. If, therefore, they should repudiate this song, or should turn a deaf ear to it, he declares at the outset that heaven and earth would be witnesses of their prodigious obtuseness; nay, he turns and addresses himself to heaven and earth, and thus signifies that it was worthy of the attention of all creatures, even although they were without intelligence or feeling. For it is a hyperbolical mode of expression, when he assigns the faculty of hearing, and being instructed, to the senseless elements; just as Isaiah, when he would intimate that he found none to give heed to him amongst the whole people, in like manner appeals to the heavens and the earth, and even summons them to bear witness to the prodigious iniquity, that there should be less of intelligence amongst the whole people than in oxen and asses. (Isaiah 1:2, 3.) For it is but a meager exposition, which some give of these words, that they are used, by metonymy, for angels and men. See ante, on Deuteronomy 4:26, vol. 3, p. 269, and note.

2 My doctrine shall drop as the rain. Some, as I think improperly, here resolve the future tense into the optative mood, So the LXX., V., Vatablus, Junius, and others. Ainsworth combines the two, and says, “shall drop, or let it drop, as being a wish, and also a promise, that his doctrine should be profitable and effectual,” etc. for in this splendid eulogium he rather celebrates, in order to commend his doctrine, the fruitfulness “L’eloquence.” — Fr. which is actually imparted to it by the Holy Spirit, than asks for it to be given to him; and my readers must at once perceive that such a request would have been by no means seasonable. He therefore compares his speech to rain or dew, as if he had said that, if only the people were like the soil in a state of softness and preparation, he would deliver doctrine to them which would irrigate them unto abundant fruitfulness.

Although this expression refers especially, and κατ ᾿ ἐξοχὴν to the Song, still its force and propriety extends to all divine teaching; for God never speaks except to render men fruitful in good works, just as, by instilling succulency and vigor into the earth by means of rain, He makes it fertile for the production of fruit. But, like the rocks and stones, which imbibe no moisture from the most abundant rains, so many are hindered by their own perversity from being fertilized by spiritual irrigation. Wherefore Moses indirectly throws the blame upon the Israelites, if the doctrine of this Song should drop upon them in vain.

3 Because I will publish the name of the Lord. He signifies by these words that, if there were any spark of piety in the Israelites, it must be manifested by their welcoming this address, wherein the majesty of God shines forth. The first clause of the verse, therefore, stands last in order, since it is an assignment of a reason for the other. For when he exhorts them that they should ascribe to God the glory He deserves, he inculcates upon them obedience and attention, as if he had said that, unless they reverently submit themselves to his teaching, God would be defrauded of this due honor; and this he confirms by adding as a reason that he will sincerely and faithfully publish the name of God. For the word invoke Hebr. אקרא A.V., “I will publish,” from קרא, which is stated by Taylor to signify, in its first sense, ”Vocare, advocare, eonvocare, invocare, clamare, exclamare, legere.” — Concord, in voce. is not used here as in many other passages, but is equivalent to making a profession of God. Moses, then, declares himself to be His proclaimer, in order that, under cover of His most Holy name, he may awaken attention to his words.

4. His work is perfect. Those who take these expressions generally, and without particular reference to this passage, not only obscure their meaning, but also lessen the force of the doctrine they contain. Let us, then, understand that the perfection of God’s works, the rectitude of His ways, etc., are contrasted with the rebellion of the people; for if there were anything “Quelque chose de coupe on mutile, ou bien real compasse et confus;” anything defective or mutilated, or even ill-contrived and confused. — Fr. in God’s works imperfect and in arranged, if His mode of dealing were deficient in rectitude, if His truth were doubtful; if, in a word, there were anything wanting, then there would have been a natural excuse why the people should have sought for something better than they found in Him, since the desire of obtaining that which is best is deserving of no reprehension. Lest, then, the Israelites should offer any such pretext, Moses anticipates them. Before he begins to treat of the wicked ingratitude of the people, he lays down this principle, that they were not induced to transfer their affections elsewhere by any deficiency in God. The general statement is indeed true in itself, and may be applied to various purposes; but we must consider what the object of Moses here is, namely, to remove from the people every pretext for their impious and perfidious rebellion, and this in order that their amazing folly may be more apparent, when they forsake the fountain of living waters, and hew them out cisterns with holes in them, as God himself complains in Jeremiah 2:13. We perceive therefore, that every honorable distinction which is here attributed to God, brands the people with a corresponding mark of ignominy, in that they had knowingly and voluntarily deprived themselves of the plenitude of all good things, which might have been enjoyed by them had they not alienated themselves from God.

God’s work is spoken of, not only with reference to the creation of the world, but to the whole course of His providence; as if it were said that nothing could be discovered in God’s works which could be found fault with.

Now this perfection is not perceptible in every individual thing, for even vermin are God’s creatures; and amongst men some are blind, some lame, some deaf, and others mutilated in one of their members; and many fruits also never arrive at maturity. Yet we plainly see that it is foolish and misplaced to bring forward such questions as these as objections to the perfection of God, here celebrated by Moses, inasmuch as the very defects and blemishes of our bodies tend to this object, that God’s glory may be made manifest. (John 9:3.)

The next statement, that all his ways are right, A. V., “all his ways are judgment.” conveys a similar truth; for it is well known that the word משפט, mishphat, is used for rectitude, and works and ways are synonymous.

The latter part of the verse is a confirmation of the former part, since Moses signifies in both that all who censure God may be clearly convicted of petulant impiety, since supreme justice shines forth in all His acts.

The words I have rendered, “God is truth,” others construe with the genitive case, “a God of truth.” Either is true, and agreeable to the usage of Scripture; but the apposition is more emphatic, which declares that God is not only true, but the Truth itself. At any rate, this applies to the persons who pay entire allegiance to the word of God, for their expectations shall never be frustrated. Thus the people are indirectly reproved for their unbelief, in that they deserted God, whose faithfulness was not only tried and proved, but who is the very fountain of truth.

Although what follows, that there is no iniquity in God, seems to some to have but little force, it is nevertheless of great importance; for we well know how often men are so absurd in their subterfuges, as in a manner to arraign God instead of themselves; and although they do not dare to accuse Him openly, still they do not hesitate to acquit themselves, and thus to cast direct obloquy upon Him. Elsewhere, therefore, God inquires by His Prophet, “what iniquity the people had found in Him?” (Jeremiah 2:5,) and in another place expostulates with them, because He was loaded with their hatred and abuse, as if He dealt unjustly with such sinners. (Ezekiel 18:2,5.) When, therefore, He vindicates Himself from such calumnies, it follows that no blame attaches itself to Him, but that the wickedness of those who turn away from Him is abundantly condemned.

5. They have corrupted themselves. Moses now inveighs unhesitatingly against the perfidy of the people, and gives loose to the most unmeasured upbraidings; for if God be just and true, then it was plain enough that the Israelites were a depraved and perverse nation. This perverse nation, he says, has corrupted itself towards Him, namely Him, whom he has just lauded for His perfect justice and faithfulness; and he accuses them of having basely prostituted to every sort of sin the chastity which they had promised to God. There is no doubt but that they were sorely wounded by these epithets, and would have been transported with rage, had they not seen that God’s incomparable servant, when he had now been called upon to die by God’s command, spoke as it were from heaven. The voice, therefore, of the dying man restrained their pride, so that they did not now dare to oppose him as a mortal; and afterwards, when the condemnation had been assented to by public authority, and by general accord, they were less at liberty to vent their madness against it. He introduces, by way of anticipation, the statement that they were not His children; for else they might obviously have made the objection that the sacred race of Abraham, which God had adopted, should be dealt with less reproachfully. Moses, therefore, declares that they are not children, because they are a perverse nation. For although their adoption always stood firm, still its efficacy was restricted to the elect part of them, so that God, without breaking His covenant, might reject the general body. But to explain the matter more clearly, it must be borne in mind that the Spirit, on different grounds, at one time assigns the name of God’s children to hypocrites, at another takes it away; for sometimes it is an aggravation of their criminality, when they are called the children of Abraham and Jacob as well as of God, an instance of which will soon occur. Here, however, in order that they may cease to glory without cause, they are said not to be children, because they are degenerate, and therefore disinherited by God, so as no longer to retain their honorable position. In this sense Moses declares that they are not children, as having cast off God from being their Father. It is added this was done with their spot (or disgrace; Added from the Fr. ) unless it be thought preferable to take it that. they were corrupted by their spots, or by their sins, to which I willingly assent; although I do not reject the other sense, namely, that their alienation from God had rendered them ignominious, or that they had contracted the stain of disgrace by their faithlessness.

6. Do ye thus requite the Lord. In order to expose the ingratitude of the people to greater infamy, he now begins to commemorate the benefits whereby God had laid them under obligation to Himself: for the more liberally God deals with us, the more earnest ought to be the piety awakened in our hearts; nay, His goodness, as soon as we have tasted of it, ought to draw us at once to Him. Now God, although he has been always bountiful towards the whole human race, had, in a peculiar manner showered down an immense abundance of His bounty upon that people; this, then, Moses alleges, and shows how basely ungrateful they had been. He first expostulates with them interrogatively, asking them whether this was a fitting return for God’s especial blessings; and then proceeds to enumerate them. He inquires of them, then, whether God was not their father, from the time when He had honored them with the distinction of His adoption: and under this single head he comprehends many things, because from this source proceeded whatever blessings God had conferred upon them. Not, however, to examine every point with the accuracy it deserves, what more binding obligation could be imagined than that God should have chosen one nation for Himself out of the whole world, whose father He should be by special privilege? For, although all human beings, since they were created in the image of God, are sometimes called His children, still to be accounted His children was the special privilege of the sons of Abraham. And, in order to prove that this was not a natural, but an acquired dignity, Moses immediately afterwards explains in what way God was their Father: viz., that he purchased, made, and prepared them. The foundation and origin, then, was the gratuitous good pleasure of God, when He took them to be His own peculiar people. Elsewhere, indeed, His second purchase of them is mentioned, when He redeemed them from Egypt; here, however, Moses goes back farther, viz., to the covenant made with Abraham, whereby they were separated from other nations, as will presently more clearly appear. I reject, as not in harmony with the context, the translation which some give of the word, קנה, kanah, i.e., to possess. S. M. has rendered this word possessed. A. V. agrees more nearly with C. in rendering it bought. — W.

In the same sense it is added, that they were made by God: which does not. refer to the general creation, but only to the privilege of adoption, whereby they became God’s new work, and in which another form was imparted to them; in which sense also He is called their framer, or Maker. Elsewhere, also, when the Prophet says,

“Know ye that the Lord he is God: it is he that hath made us, and not we ourselves,” (Psalm 100:3,)

he undoubtedly magnifies that special prerogative, whereby God had distinguished the sons of Abraham above all other races. For, since the fall of Adam had brought disgrace upon all his posterity, God restores those, whom He separates as His own, so that their condition may be better than that of all other nations. At the same time it must be remarked, that this grace of renewal is effaced in many who have afterwards profaned it. Consequently the Church is called God’s work and creation, in two senses, i.e., generally with respect to its outward calling, and specially with respect to spiritual regeneration, as far as regards the elect; for the covenant of grace is common to hypocrites and true believers. On this ground all whom God gathers into His Church, are indiscriminately said to be renewed and regenerated: but the internal renovation belongs to believers only; whom Paul, therefore, calls God’s “workmanship, created unto good works, which God hath prepared,” etc. (Ephesians 2:10.) The same is the tendency of the third word, which may, however, be taken for to “establish;” So in., which Ainsworth follows; but explains, ”formed, fitted; and ordered, firm and stable, that thou mightest abide in his grace.” although I have preferred to follow the more received sense, viz, that God had prepared His people, as the artificer fashions and fits his work.

7 Remember the days of old. This is an explanation of the preceding verse, for Moses again shows how God had acquired this people, viz., because he had chosen to separate them from other nations according to His own good pleasure. But, since the Israelites might be inflated by their present superiority, they are reminded of their origin, and Moses commands them not to consider what they now are, but also from whence they had been taken, and with this view he says, Remember the old times; ask the elders, etc. For we know how men, when they do not reflect that whatever they have, proceeded from God, and is held, as it were, at will, are blinded by their dignity, so as not only to despise others, but also to exalt themselves against, the Author of all good things. Moses, in order to subdue this arrogance, says that all peoples were alike under the hand and power of God, and thus that their diversity was not in their original nature, but derived from elsewhere, i.e., from God’s free choice. In the word בהנחל, behanchel, there is some ambiguity: for some translate it, When the Most High divided the earth to the nations; and, though I do not reject this, still I have preferred the meaning more in accordance with the context; Ver. 8. C.’s application of this expression, בהנחל, can scarcely be deemed admissible; for כחל does not mean to divide, unless with reference to an inheritance, or, at least, to property. — W for Moses says the same thing twice over, and the second clause is the explanation of the first. He says, therefore, that God distributed the nations, as an inheritance is divided; and then this is more clearly repeated, when he mentions the separation of the sons of Adam. When, in the latter part of the verse, it is said, that He set bounds to the nations according to the number of the children of Israel, it is commonly explained that He set bounds to the nations in such sort, that the habitation of the sons of Abraham was secured to them. Some of the Hebrews take it in a more restricted sense, viz., that in the distribution of the world, so much was given to the seven nations of Canaan as should be sufficient for the children of Israel. In my opinion, however, his meaning is, that in the whole arrangement of the world, the object which God had in view was to provide for His elect people: for, although His bounty extended to all, still He had such regard for His own, that, chiefly on their account, His care also extended to others. The word number is expressly employed; as if Moses had said, that, however small a portion of the human race the posterity, of Abraham might be, nevertheless that number was before God’s eyes, when He ordered the state of the whole world; unless it be preferred to take the word מספר, misphar, A noun heemantic: like our word tale, as used in Milton’s time, and account, as still used, it may either mean a narrative, or an enumeration, or a number, which is the result of an enumeration. — W. I have not ventured to translate C.’s very ambiguous word ratio. In the Fr. it is “Facon ou regle.” for a ratio; but it will not be unsuitable to the passage to understand it that this small body was so precious to God, that he arranged the whole distribution of the world with a view to their welfare. Some refer it to the calling of the Gentiles, as if Moses had said that the empire of the whole world was destined to the seed of Abraham, because it was to be propagated through all the regions of the world; but this is altogether erroneous, for nothing is here indicated but the distinction, formerly conferred upon one nation. “La distinction du peuple eleu d’avec les autres nations, du temps qu’ils estoyent comme retranchez de l’Eglise;” the distinction of the elect people from the other nations, from the time when these last were, as it were, cut off from the Church.” — Fr.

9 For the Lord’s portion is his people. This is the main point, that God was moved by nothing but His own good pleasure to make so much of this people, who had been derived from a common origin with all others: for when he says, that Jacob was the portion of Jehovah, and the lot of His inheritance, he does not mean that there was anything better in them than in others, but he assigns the reason why God preferred this one nation to the rest of mankind; viz., because He took it to Himself as His hereditary portion, which dignity depends upon His gratuitous election.

10. He found him in a desert land. If the intention of Moses had been to record all the instances of God’s paternal kindness towards the people, he must have commenced from the time of Abraham; like the prophet who, when presenting a complete narrative in the Psalm, begins from that original covenant, which God had made with the fathers, (Psalm 105:8;) and also introduces the benefits which He had conferred upon them, when they were but few in number, and strangers in the land, when they went from one nation to another, yet he suffered no man to do them wrong, and reproved kings for their sakes. (Psalm 105:14.) But Moses, studying brevity, deemed it sufficient to bring forward a more recent and more notorious blessing; nay, he omits the early part of their deliverance, and only makes mention of the desert, he says, then, that God found them in the desert; not because He then first began to take pity upon them, since they had been previously rescued from the tyranny of Pharaoh by His marvelous power, and had passed the Red Sea dry-shod, but because it was profitable for them to have set before their eyes how they had been extricated from the deep abyss of death, in order that they might more readily acknowledge this to have been, as it were, the beginning of their life. For what was that waste and barren desert, in which not a crumb of bread, nor a drop of water was to be found, but a grave to swallow up a thousand lives? and, therefore, it is further called “the devastation of horror.” “The waste howling wilderness.” — A. V. “Un lieu vague off il n’y avoit qu’horreur, ou hurlement;” a waste place, in which there was nothing but horror or howling. — Fr. The suae is, that it was a kind of type of resurrection, not from one death only, but from innumerable deaths, that the people should have escaped from it in safety. That they should have done so, even had their march through it been straight and speedy, could not have been the case without a miracle; but, inasmuch as they wandered therein for forty years, our minds can hardly comprehend a hundredth part of the miracles (which followed one upon the other. Added from Fr. ) Thus the word “led about,” is not superfluous, for God’s power was far more conspicuous than as if they had flown swiftly through the air. I apply the same meaning to what follows, “he instructed him;” for some, in my opinion improperly, refer it to the Law, “He taught them the words of his law.” — Chaldee. whereas it rather relates to the teaching of experience. For there was manifold, and no ordinary instruction in all these acts of bounty and punishment, wherein God, as it were, put forth His hand, and manifested His glory.

Two similitudes follow, to express God’s love, mingled with solicitude more than paternal. First, he says, that God no less anxiously protected them from all injury and annoyance than every one is wont to protect the pupil of his eye, which is the most tender part of the body, and against the injury of which the greatest precautions are taken. And David also, when requesting that he may be kept safe under the special guardianship of God, uses the same expression. (Psalm 17:8.) Secondly, God compares Himself to an eagle, which not only fosters her young ones under her outspread wings, but also indulgently, and with maternal tenderness tempts them to fly. It would be unseasonable to enter here into more subtle philosophical discussions respecting the nature of the eagle. The Jews, who are wont to trifle hazardously with things they do not understand, have invented fables respecting this passage, which have no relation to the meaning of Moses, who unquestionably spoke of the eagle as he might of any other bird. Nor can it be doubted but that Christ, when He compares Himself to a hen, desired to express the same sedulous care.

“How often (he says) would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not!” (Matthew 23:37.)

If, however, any should choose to apply here, what Aristotle writes respecting the eagle, I would not stand in his way: although I do not think Moses had anything in his mind, beyond what the words naturally express. And, surely that which at once occurs to us ought to be sufficient for us, viz., that we ought to be ravished with just. admiration of God’s inestimable goodness and indulgence, when He condescends so to stoop to us as to protect us with His wings, like a bird, and, hovering before us, to instruct and accustom us to follow Him: in which latter words a more than maternal anxiety to teach us is represented.

12. So the Lord alone did lead hive. This is spoken by anticipation, in order to take away every pretext from the Israelites, provided they should seek, according to their custom, to mingle their superstitions with the pure service of God. For, when they were bringing in, from all quarters, gods of various nations, this was the excuse they commonly made, that God was not thus despoiled of His due honor: and hence it came to pass, that they permitted themselves to heap together a multitude of false gods, whom they worshipped as their patrons. But Moses anticipates them, and declares that God, as having no need of external aid, had not associated with Himself any strange gods in His preservation of the people. Hence it follows, that whatever gods the people introduced, they transferred to them the honor due to the one true God. Let us then learn from this passage, that, unless God be served without a rival, religion is altogether perverted by the impious admixture.

13. He made him ride on the high places. Theirs is but a frivolous imagination, who suppose that Judea was so called as being the navel or center of the earth; “In summa parte orbis, qubd Terra Saneta sit in medio climate mund” — Vatablus, in Poole’s Synopsis. it is more likely that it was called high in reference to Egypt; and, indeed, it is by no means an unusual expression, that those who go into Egypt, are said to go down, and those who come into Judea to come up. Still I am rather disposed Lo think that by height he denotes its excellency; inasmuch as that land, on account of its illustrious endowments, was, as it were, the most noble theater in the world.

Moses celebrates its fertility, when he says that the people sucked honey from the rock and oil from the stones: for he means to indicate, that no part of it was unproductive, since they gathered honey from the rocks, and upon them also the olive grew. The same is the intention of the other figures, that they ate “butter of kine, and milk of sheep;” by which he signifies that the land was full of rich pastures. By “fat of lambs,” he undoubtedly means the plumpness of their flesh, because it was not lawful to eat their actual fat; but it is not unusual to denote by this word any kind of richness, as soon afterwards he calls the best meal or flour, from which the more delicate kind of bread was made, “the fat of wheat.” With respect to the wine, he magnifies God’s liberality by the use of a poetic figure, when he says they drank of the blood of the grape. There is no doubt but that he alludes to its color; yet he takes occasion to extol more highly the beneficence of God, by intimating that, when the juice of the grapes is expressed, it is just as if their blood flowed forth for the nutriment of men. Since, then, the metaphor is taken from the redness of wine, I have not hesitated to translate the epithet חמר, chamer, at the end of the verse, red. It may either mean red or effervescing; it is not easy to see why A. V. renders it pure — W. From many passages it appears to have been very delicious; and in Isaiah 27:2 the word חמר, chamer, is used for a vine of great preciousness and of exquisite flavor. Those who render it pure, have rather taken into consideration the fact, than the signification of the word.

15 But Jeshurun Lat., “Rectus.” See next note. waxed fat. Moses here severely censures the ingratitude of the people, because when filled with delicacies, they began to wax wanton against God; for, according to the vulgar proverb, satiety breeds violence; but this arises from men’s detestable depravity, who ought rather to be inclined to humility and gentleness by the loving-kindness of God, since the more abundantly He supplies us with food, the more does He invite us to show forth the affection that becomes children, inasmuch as He thus more closely and familiarly declares Himself to be our Father. Intolerable, then, is the impiety of profane persons, who increase in insolence against Him, when they have gorged themselves with an abundance of all good things. They are here compared to restive horses, which, if they are well fed, without exercise, kick under their rider, and are rendered almost intractable. By using the word “upright” for Israel, he ironically taunts them with having departed from rectitude, and, reminding them of the high dignity conferred upon them, more severely reproves their sin of unfaithfulness. For elsewhere This word ישרון, yeshurun occurs only here, and in chap. 33:5, 26, and Isaiah 44:2. Commentators appear to be by no means agreed as to its derivation or meaning, — variously rendering it, the upright; the beloved; the fortunate; the abounding; the seer of God, etc. Singularly enough, C. himself, in his Commentary on Isaiah, (E Soc. Edit. vol. 3., p. 359,) gives the following contradictory opinion: “This designation is also bestowed upon that nation by Moses in his song: for although some render it in that passage Upright, and in this passage also, the old rendering is more suitable, “My beloved is grown fat.” (Deuteronomy 32:15.) Israel is honored with the same title without any evil imputation in respect to their calling; but here Moses reproachfully shows them how far they had departed from the pursuit of that piety, to the cultivation of which they had been called.

16 They provoked him to jealousy. It is only figuratively that jealousy is attributed to God, who is free from all passions; but, since men never sufficiently reflect how great pollution they contract by their idolatries, it is necessary that the grossness of the sin should be expressed in such terms as this, implying that men do no less injury to God, when they transfer to others the honor due to Him, and that the offense is no lighter than as if a licentious woman should provoke her husband’s mind to jealousy, and inflict a wound upon him by running after adulterers. This jealousy has reference to the sacred and spiritual marriage, whereby God had bound His people to Himself. The suae is, that the Israelites were as insulting to God by their superstitions as if they had designedly provoked Him.

In the next verse an amplification follows, viz., that they had transferred to devils the worship due to God alone. By the general consent of all nations God ought to be worshipped by sacrifices; for, although the Gentiles invented for themselves divers gods, still the persuasion continued to prevail, that this service was the peculiar prerogative of Deity. Nothing, then, could be more disgraceful or detestable than to rob God of His honor, and to offer it to demons. This, indeed, would never have been admitted by the Israelites, inasmuch as they pretended that their minor gods were their advocates with the supreme and only Creator of the world, and did not hesitate to account as rendered to Him whatever they shared among their idols. Here, however, He first of all repudiates all such mixtures whereby His holy name is unworthily profaned, and suffers Himself not to be associated with idols; and, secondly, by whatever titles they may dignify their idols, He declares all false gods to be demons. Hence it follows that the sacrifices made to them are infected with sacrilege. Both of these points are worthy of careful remark, viz., that God abominates all corruptions of His service; and also, that whatever names the world may invent for its gods, they are so many masks, under which the devil hides himself for the deception of the simple.

Furthermore, Moses reproves the folly of the Israelites in having promiscuously devoted themselves to unknown gods; just as an adulterous woman might prostitute herself indiscriminately to all comers. When he says that they came from near, A. V., “newly.” Lat., e propinquo.” it has reference to time, and is equivalent to saying that they had lately sprung up. Thirdly, it is said, that these gods were not honored by their fathers; for thus their perverse love of novelty is proved against them, inasmuch as they had not been even led by imitation of their fathers, but in their restless innovation had procured for themselves new and unwonted gods. Not that the law of piety is founded on antiquity alone, as if it were sufficient to follow the customs handed down by our ancestors; for thus any of the religions of the Gentiles might be proved true, but because the genuine and faithful tradition of their fathers would be the sure and approved rule for the worship of God. For Moses assumes a higher principle, viz., that their fathers were truly and most unmistakably instructed who was the one and only God, in whom alone they ought to trust. Yet a distinction is here to be drawn between these holy fathers and the reprobate; for the imitation of their fathers, which here seems to be deemed praiseworthy, is elsewhere severely condemned, because the Jews were carried away, without discrimination, after the bad examples of their fathers. Moses, therefore, here refers to no other fathers than those who were in a position to hand down what they had learned from God Himself. The word fear often comprises, by synecdoche, the whole service of God, and sometimes is applied to outward ceremonies: the word שער, sagnar however, is here used, which means properly to stand in awe of, or to dread; In the editions of Geneva, 1563 and 1573, C. is made to say, that this word is equivalent to “formare, vel pavere;” the former being probably a misprint for reformidare. — W. The Fr. renders the words “Redouter, ou avoir peur.” but still in the same sense.

18. Of the Rock Lat., “of the God,” etc. that begat thee. He again aggravates the criminality of the people by referring to their ingratitude, inasmuch as they did not fall through ignorance, but willfully stifled that knowledge of God, which ought to have shone brightly in all their hearts: for this is the effect of the reproach, that they were unmindful of their Rock: as much as to say, that they would never have given themselves up to their impious superstitions, unless they had cast into voluntary oblivion that God whom, by the most conspicuous proofs, they had experimentally found to be the foundation and support of their salvation.

19. And when the Lord saw it. The seeing of God, which is mentioned here, has reference to His forbearance in judgment: as if it were said, that He does not act hastily, and is not alienated from His children, without having duly weighed their case; in the same way as it is said elsewhere: “Because the cry of Sodom is great, I will go down now and see whether” it is so, and “I will know.” (Genesis 18:20, 21) Assuredly God has no need to make any examination, since nothing escapes His eyes, however hidden it may be; but this going down and inquiring is contrasted with preposterous haste. Thus in this passage Moses shows that God was wroth, when he saw His sons and His daughters drawn away so faithlessly after their idols. Again, when he calls them God’s children, he does not judge them to be so on account of their merits, but in reference to God’s adoption, which, although it was canceled as regarded themselves, still had the effect of aggravating the guilt of their ingratitude. And for the same reason that he had just. said that God saw them, Moses introduces Him deliberating, as it were, that the time for punishing them might be perceived to be fully come. But we must notice the degrees; for God does not at once break forth into extreme severity, but is said to hide His face, that He might secretly consider what they would do: since this is a middle course between the manifest exhibition of His grace and favor, and the tokens of His wrath. God is, indeed, elsewhere said, in many passages, to hide His face, when He rejects men’s prayers, and withdraws His aid; but here He assumes the character of a man who, when he sees that he produces no effect by acting, ’Voyant qu’il ne profite rien en advertissant son ami qu’il se pert;’ seeing that he does not at all profit his friend by warning him against selfdestruction. — Fr. goes aside to some place, from whence he may quietly contemplate the result, And thus God’s weariness of them is expressed; for when He at length saw that His efforts to control them were thrown away, He abandoned the care of them. It is a false inference, which some draw from hence, that men, when forsaken by God, recover themselves by the exercise of their own free-will; as if God sat calmly and inactively in a watch-tower expecting what they may do; inasmuch as this hiding of Himself has reference only to the outward manifestation of His grace. In a word, it is a similitude taken from the conduct of men, whereby God signifies that He is overcome with weariness, and will no more be the leader and guardian of the people, until it shall effectually appear that they are altogether intractable. And this is gathered from the reason, which is presently added, wherein He censures their forward nature and want of faith, as much as to say, that, after long trial, nothing remained for Him but to abandon them.

21. They have moved me to jealousy. He now proceeds further, viz., that God, after having withdrawn Himself for a time, would, at length be the open enemy of the people, so as to repay them in kind. And he points out the mode of this retaliation, that as they had insultingly brought into antagonism with God empty phantoms and vanities, so on His part, He would exalt against them barbarous and worthless nations. This similitude is also taken from jealous husbands, who, when they perceive themselves to be despised by their adulterous wives, avenge themselves by their own amours. Why God should attribute to Himself the feeling of jealousy has been explained under the Second Commandment; Moses now only shows that it would be a most equitable mode of revenge, that God should insult, by means of despised and ignoble nations, those apostates, who had made to themselves idols in disparagement of Him.

The fulfillment of this sentence was manifested from time to time, when they were tyrannically oppressed by the neighboring nations. It is true, indeed, that the Egyptians, the Assyrians, and the Chaldeans were included among those people of nought and foolish nations, although they were preeminent in power and wealth, and famous for other splendid endowments; but it is no matter of surprise that, in comparison with that dignity which God had conferred upon the Israelites, all other nations should be accounted but refuse. The suae is, that God’s vengeance was ready whereby He would punish the vanities of His people, inasmuch as He could create out of nothing the enemies by whom they should be reduced to nothing. There is much elegance in the allusion of Paul, in which he extends this sentence further, inasmuch as, when God introduced the Gentiles into His Church, He stirred up the Jews to jealousy, in order that they might be led to repentance by a sense of their ignominy. Surely the calling of the Gentiles was exactly as if He created shadows, whom he might prefer to His reprobate people. (Romans 10:19.)

22. For a fire is kindled in mine anger. He confirms what went before, but more generally; for He compares His anger to a burning fire, which should penetrate to the deepest abysses, and should utterly consume their land, so as not to spare the very roots of the mountains. This metaphor is, indeed, of frequent occurrence; but here more is expressed by it than in other passages. In the same sense also it is presently added, that God would spend all his scourges and arrows upon them; since, when His implacable anger is once aroused, there are no bounds to His severity. The verb אספה aspheh, may, however, also be taken for to heap, or to superadd; It will be seen that C. translates both the verbs in this verse, אספה aspheh, and אכלה, acalleh, by the same word, consumam; whilst A. V. renders the first I will heap, and the latter, I will spend; in accordance with the view of Ainsworth, Mareldus, and Dathe. but I willingly follow the more received interpretation, viz., that God will not omit anything to destroy them, as if He would apply to this purpose all weapons which were at hand.

24. They shall be burnt with hunger. He now descends to some particular modes of punishment, not, indeed, to enumerate them all, but only to adduce such specimens of them as to inspire the people with greater terror, inasmuch as mere generalities would not have sufficiently affected them. He mentions three especial scourges, pestilence, famine, and the sword, on which the prophets constantly dilate, when their object was to apply the Law to the actual use of the people, from whence it arose that they familiarly employ many of the expressions used by Moses. He introduces indeed other punishments, which the prophets also mention; but the sum of what he says is this, that the Israelites should feel that God was armed with all the punishments which were only too well known by experience, and by them would utterly destroy them.

First., he says, that they should be dried up, or rather roasted with hunger. Professor Liebig has pointed out the dreadful fact, in singular confirmation of the expression here employed by Moses, that “when a person is starved to death, he is, in fact, slowly burnt, as, during the process of starvation, a slow combustion of the body takes place.” Instead of pestilence he uses the words burning (uredinem,) and bitter destruction: and before he speaks of the sword, declares that He would send forth beasts and serpents, so that on the one hand, open violence should assail them, and, on the other, secret wiles. Amos has also imitated this figure:

“The day of the Lord (he says) is darkness and not light: as if a man did flee from a lion and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him.” (Amos 5:18, 19.)

To war, and the cruelty of enemies he adds another evil, viz., terror: and this is, indeed, an aggravation worse than death itself, when we tremble within with terror, for it would be better to be slain ten times over bravely fighting in battle, than to be consumed with constant fear, as by a lingering death. Un accessoire pire que toutes los morts du monde, quand nous maigrissons et sommes minez de frayeur;” an aggravation worse than all the deaths in the world, when we are wasted away, and preyed upon by fear. — Fr.

Let us learn, then, from this passage, that, whatever perils surround us, and whatever adversities, they are God’s weapons, and that they do not occur by chance to this or that person, but are directed by His hand. Thus it is the case that He not; only stirs up enemies against us, but fierce and noisome beasts also; that He shuts up the heaven and the earth; that He infects the atmosphere with deadly disease; that, in a word, he draws forth from all the elements manifold means of destruction.

But if it be the fact, that the godly are involved in similar punishments, since they suffer from hunger and want, and are not exempt from any evil; for even Paul acknowledges that he had himself experienced what God here denounces against those that wickedly despise Him, for he says that he was troubled without with fightings, and within with fears, (2 Corinthians 7:5;) we must bear in mind that all adversities are in themselves signs of God’s wrath, since they derive their origin from sin; but that through God’s marvelous provision it comes to pass, that to believers they are exercises of their faith and proofs of their patience. Hence we often see God’s children afflicted in common with the ungodly, but to a different end; though nevertheless all adversities are proofs of God’s wrath against the reprobate. On this point I have spoken at greater length in treating of the curses of the Law.

26. I said, I would scatter them. God again represents Himself in the character of a man, as if He were meditating opposite determinations, and restrained His vehemence in consideration of the impediments He encountered. What it amounts to, however, is this, that God suspended His final judgment upon them for no other reason but because He had regard to His own glory, which would else have been subjected to the taunts of the Gentiles. Hence the Jews were reminded that, whereas they had deserved certain destruction, they were preserved on no other grounds but because God was unwilling to give the reins to the insolence of the Gentiles. The expression wrath, is here used for arrogant boasting, because in their prosperity ungodly and profane men burst forth into cruelty; unless it be preferred to render it simply irritation, Hebr., כעס, cagnas, used in the plural number in 2 Kings 23:26, and translated in A. V. provocations; margin, “Heb. angers.” in which sense it is used in 2 Kings 23. Immediately afterwards it is explained, “lest the adversaries should behave themselves strangely.” נכר, nacar, signifies sometimes to be strange, sometimes to put on a different face, sometimes to acknowledge. Thus I do not doubt but that Moses meant to express the arrogance of those who in a manner transform themselves that they may dazzle the eyes of the simple by their pomp and empty exaltation. If any approve of a different sense, i.e., lest they should separate themselves from God, and arrogate to themselves what belongs to Him alone, I make no objection: and this, indeed, seems to agree with what follows, See Margin, A.V. “Our high hand, and not the Lord, has done this:” for when men indulge in such unbridled license, they go so far astray as to have nothing in common with God. Thus the judgment of God, which should have been conspicuous in these punishments, would have been put out of sight, when the enemies appropriated to themselves the glory of the people’s destruction. Nevertheless the ungodly did not cease to pride themselves on their victories, (as God complains by Isaiah, and Habakkuk confirms;) The references in the original to both these passages are obviously incorrect; it is probable, however, that Marckius in loco supplies them aright, viz., Isaiah 10:12, 13, etc. and Habakkuk 1:16, 17. although their insolence was in some measure repressed, as long as there were some remnants of the elect people preserved. “Quand il y est tousjours demeure quelque reserve du peuple eleu;” since some remains of the elect people always existed. — Fr.

It is only figuratively that God says, he feared this insolence, which He might have easily remedied and restrained: but I have already stated, that He speaks after the manner of men, to show the Israelites that they escaped rather on account of their enemies, than by their own merits. The question, however, arises, how such a consultation as this could have taken place after God had determined to consume them with the fire of His wrath; See ante on ver 23. I reply, that the consumption there indicated was not such as totally to annihilate the nation, so that no ruins should remain as witnesses of their former state; whereas He now speaks of the destruction, which should altogether blot out the name of the nation, as if it had never been chosen by God.

28. For they are a nation void of counsel. The cause is assigned why God had almost blotted out altogether the memory of the people, viz., because their faculty was incurable: for He does not merely indicate that their conduct was rash and inconsiderate, because they lacked reason mid discretion: but that they could be by no means brought to their senses, and, in fact, that not one drop of sagacity existed in them. The proof of this immediately follows, viz., that the tokens of God’s wrath were too clearly set before their eyes to escape their notice, unless they were utterly blind and stupid. The word לו, lu, which they render, “Would that” So S.M. “O that.” — A. V. (utinam,) denotes commiseration rather than desire; and therefore it may be properly translated, “Oh, if they understood,” etc.

By the expression, “latter,” their exceeding stupidity is censured: since not even by many and long experiences were they aroused to reflect on the causes of their calamities; whereas length of time extorts some sense at last from the very dullest, and almost idiotic persons. It was, therefore, a sign of desperate stupidity that they were still without understanding after so many years; as if by experience itself they had grown callous, when they ought to have shaken off their lethargy, and to have bestirred themselves to earnest inquiry. Justly, then, does Moses reproach them with not having considered even at the latter end; for not once only, nor in a single year, but by constant inflictions of punishment during a long series of years, had they been instructed without profit.

30. How should one chase a thousand. Of all the many tokens of God’s wrath, he selects one which was peculiarly striking; for as long as God was on their side, they had put to flight mighty armies, nor had they been supported by any multitude of forces. Now, when, though in great numbers, they are conquered by a few, this change plainly shows that they are deprived of God’s aid, especially when a thousand, who were wont before, with a little band, to rout the greatest armies, gave way before ten men. Moses, therefore, condemns the stupidity of the people, in that it does not occur to their minds that they are rejected by God, when they are so easily overcome by a few enemies, whom they far exceed in numbers. Moses, however, goes still further, and says, that they were sold and betrayed; “Shut them up.” — A. V. inasmuch as God, having so often found them to be unworthy of His aid, not only deserted them, but made them subject to heathen nations, and, as it were, sold them to be their slaves. This threat is often repeated by the prophets: and Isaiah, desiring to awake in them a hope of deliverance, tells them that God would redeem the people whom He had sold. The reference is here generally to Isaiah 52:3, however, to which C. probably alludes, hardly bears out the statement in the text: “Ye have sold yourselves for nought, etc. The Fr. stands thus, ”Isaie, en parlant du retour de la captivite de Babylone, dit que Dieu rachetera le peuple qu’il a vendu.” But, in case any should object that it was no matter of wonder, if the uncertain chance of war should confer on others the victory which often, as a profane poet says,

“Hovers between the two on doubtful wings,” diuque Inter utrumque volat dubiis Victoria pennis. Ovid, Metam. viii. 11, 12.

Moses anticipates the objection by declaring that, unless the people should be deprived of God’s aid, they could not be otherwise than successful. A comparison is therefore instituted between the true God and false gods: as though Moses had said that, where the God of hosts presides, the issue of war can never be doubtful. Hence it follows, that God’s elect and peculiar people are exempted from the ordinary condition of nations, except in so far as it deserves to be rejected on the score of its ingratitude. He calls the unbelievers themselves to be the arbiters and witnesses of this, inasmuch as they had often experienced the formidable power of God, and knew assuredly that the God of Israel was unlike their idols. It is, then, just as if he had said, that this was conspicuous even to the blind, or were to cite as witnesses those who are blessed with no light from on high. In thus inviting unbelievers to be judges, it is not as if he supposed that they would pronounce what was true, and thoroughly understood by them, but because they must needs be convinced by experience: for, if any one had asked the heathen whether the supreme government and power of heaven and earth were in the hands of the One God of Israel, they never would have confessed that their idols were mere vanity. Still, however malignantly they might detract from God’s glory, Moses does not hesitate to boast, even themselves being judges, that God had magnificently exerted His unconquered might; although he refers rather to the experience of facts themselves, than to their feelings. Other commentators extract a different meaning, viz., that although unbelievers might be victorious, still God remained unaffected by it: neither was his arm broken, because he permitted them to afflict the apostate Israelites: This is the view of S.M. “Although our enemies now be our judges, this they have not from their own gods, but from our God, who has delivered us into their hands.” the former exposition, however, is the more appropriate one.

32. For their vine is of the vine of Sodom. I think it was far from the intention of Moses, as some make it to be, to refer to the punishment which the Israelites deserved; but that he rather inveighs against their corrupted morals, and obstinate disposition. But metaphorically he calls them an offshoot from the vine of Sodom and Gomorrah, inasmuch as they resemble in their nature both those nations, as much as if they had sprung from them, just as grafts of the vine produce fruits similar to the stocks from which they are taken. God complains by Isaiah that, when he looked for good and sweet grapes from His vineyard, it brought forth wild grapes. (Isaiah 5:2.) And also by Jeremiah that, when He had planted a trustworthy and genuine seed, it was turned into the branches of a strange vine, (Jeremiah 2:22;) but Moses goes further here, that the people was not merely a degenerate vine, bun poisonous, and producing nothing but what was deadly; and therefore he adds, not only that their clusters were bitter, but that their wine was the poison of dragons and asps; whereby he signifies that nothing worse or more abominable than that nation could be imagined.

34. Is not this laid up in store with me? Although some explain this verse as relating to their punishments, as if God asserted that various kinds of them were laid up with Him, which He could produce whenever He pleased, it is more correct to understand it of their crimes. We are well aware that the ungodly, when God stays His severity, promise themselves impunity, as if His forbearance were a kind of connivance. Unless, therefore, He straightway lifts up His hand to chastise them, they imagine that all recollection of their crimes has vanished from before Him; and consequently the prophets often remind hypocrites of the day of visitation, in order that they may not suppose that they have gained anything by the delay. For this reason Jeremiah says that

“the sin of Judah is written with an iron pen and with the point of a diamond,” (Jeremiah 17:1.)

Moses employs a different figure, that, although God may not appear as an immediate avenger, still their sins are stored up in his treasures, and will be brought to light by Him at the fitting season. Hence we gather the profitable lesson, that although God may make as though He saw not (dissimulet) for a time, still He does not forget the iniquities, the memory of which wretched men foolishly imagine to be blotted out, unless they are pursued by God’s immediate vengeance.

35 To me belongeth vengeance. This passage is quoted to different purposes by Paul, and by the author It is notorious that C. adopted the opinion of the Western Church in the third and fourth centuries, and did not admit St. Paul to be the author of the Epistle to the Hebrews: see the Argument to his Commentary, (C., Soc. Edit.,) p. 27. This discrepancy is noticed, ibid, p. 249, and in Mr. Owen’s additional note, p. 394. of the Epistle to the Hebrews, (Romans 12:19; Hebrews 10:30;) for Paul, with a view of persuading believers to bear injuries patiently, admonishes them to “give place unto wrath,” inasmuch as God declares vengeance to be His; but the author of the Epistle to the Hebrews, proclaiming that God will be the avenger of impiety, confirms his declaration by this testimony. Hence it is that part of the commentators suppose that punishment is here denounced against heathen nations because they have cruelly afflicted God’s elect people. And, indeed, this appears to be the meaning of Paul’s words, that injuries should be patiently endured, since God claims for Himself the office of Avenger; but there is nothing to prevent the same statement from being accommodated to different uses, and therefore Paul did not irrelevantly confirm his exhortation by this saying of Moses, although it literally refers to the internal chastisements of the Church. Besides, the apostles are not in the habit of quoting every word from the testimonies which they adduce, but briefly remind their readers to examine more closely the passages quoted. But, since God here joins the two things together, that He will punish the sins of His people, and at the same time be the avenger of their oppressions, there will be nothing absurd in saying that Paul, as it were, points his finger at this passage; “Sans l’alleguer au long;” without adducing it in full. — Fr. still, the simple explanation will be, that the general declaration is accommodated to a special case, in order that believers should bear their injuries patiently, and leave to God the office which He pronounces to appertain to Himself. In my judgment, indeed, these words are connected with the preceding verse; for God pertinently confirms His statement, that he takes account of the number of men’s sins, and has them stored among His treasures, by adding that the power and office of judging rests with Himself; inasmuch as these two things are contrary to each other, that He should be cognizant of whatever is done unrighteously and amiss, and still leave it unpunished. Not that it is opposed to God’s justice to pardon sinners when they repent, but because this principle always continues firm, that God is the judge of the world, for the punishment of all iniquities. Thus the confidence of hypocrites is destroyed, who flatter themselves with the hope of impunity, unless they are overtaken by immediate punishment.

The clause which follows some interpreters pervert by supplying the relative, “in the time in which their foot shall slide;” whereas Moses simply concludes that they will fall in their due time, or that, although they may think they stand, their ruin or fall was not far off; and this is further confirmed by what he adds, viz., that their day of calamity was at hand. This statement, as I have before said, often occurs in the Prophets, that there is with God a fit time, “Son temps et saison determinee;” his time and determined season. — Fr. in which to punish the sins which He has appeared to overlook, and therefore His long-suffering detracts nothing from the judgment which He delays. In this doctrine there is a twofold moral; first, that those whom God spares for a time, should not give way to self-indulgence; and, secondly, that the prosperity of the wicked should not disturb the minds of believers, but that they should allow God to decide the time and the place of executing vengeance. Inasmuch, however, as God’s delay renders hypocrites secure, so that they lull themselves to sleep in their vices, and, although they hear that they will have to render account of them, thoughtlessly indulge themselves during “Usura.” — Lat. “Ils ne laissent pas de se donner bon temps, suyvant le proverbe diabolique, Que le terme vaut l’argent;” they cease not to indulge themselves, according to the diabolical proverb, that the delay is worth the money. — Fr. their period of enjoyment, Moses declares that the day is near, and makes haste; for, if God does not openly alarm them, and reduce them to straits, they exult in their immunity. Hence those blasphemous sayings recorded by Isaiah, (Isaiah 5:19,) “Let him make speed, and hasten his work that we may see it; and let the counsel of the Holy One draw nigh and come, that we may know it! “Meanwhile we must bear in mind the words of Habakkuk, (Habakkuk 2:3,) “Though the prophecy tarry, wait for it; because it will surely come, it will not tarry.”

36. For the Lord shall judge his people. Some connect this sentence with what precedes it, and thus take the word judge for to punish, and the Apostle in the Epistle to the Hebrews, seems to support their opinion, inasmuch as he proves by this testimony how fearful a thing it is “to fall into the hands of the living God.” (Hebrews10:30, 31.) But there is no reason why the Apostle should not have accommodated to a different purpose what was set forth by Moses for the consolation of the godly, in order that believers might be the more heedful, the nearer they saw God to show Himself as the Judge of His Church; unless it be perhaps preferred to construe the words of Moses thus: Although God should judge His people, yet at length He will be propitiated, or touched with repentance, so as to temper the vehemence of His anger. Whichever way we understand them will be of little difference in the main; for, after Moses has threatened the despisers of God, and the apostates, who desire to be accounted members of His household the Church, he now turns to the strangers and denounces against them that the cruelty which they have exercised towards the Israelites shall not be unpunished, because God will at length be mindful of His covenant, and will pardon His elect people. If you take the word judge for to govern, or to undertake their cause, the particle for must be rendered adversatively, as though it were said nevertheless or but; if we prefer the other sense, it will be equivalent to although, or even though. Doubtless the object of Moses is to encourage the hopes of the pious, who have profited by God’s chastisement, by showing that He will mitigate His severity towards His elect people, and in His wrath will remember mercy. (Habakkuk 3:2.) Thus, then, Moses here teaches the same thing which God afterwards more clearly unfolded to David:

“If thy children forsake my law,... I will visit their transgressions with the rod of man,... nevertheless my loving-kindness will I not take away from them,” etc. C. evidently quoted from memory, and amalgamated the two citations. (Psalm 89:30, 33; 2 Samuel 7:14, 15.)

For nothing is more fitted to sustain us in afflictions than when God promises that there shall be some limit to them, so that He will not utterly destroy those whom He has chosen. Whenever, therefore, the ills which we suffer tempt us to despair, let this lesson recur to our minds, that the punishments, wherewith God chastises His children, are temporary, since His promise will never fail that “his anger endureth but a moment,” (Psalm 30:5,) whilst the flow of His mercy is continual. Hence, too, that lesson which is especially directed to the Church: Here also the substance, and not the words of the passage, are given.

“For a moment I afflicted thee, but I will pursue my mercies towards thee for ever.” (Isaiah 54:8.)

He here calls them His servants, not because they had deserved His pardon by their obedience, but because He condescends to acknowledge them as His own; for this honor has reference to His gratuitous election; as when David says, “I am thy servant, and the son of thine handmaid,” (Psalm 116:16,) he assuredly arrogates nothing peculiar to himself; but only boasts that he from the womb had been of God’s family, just as slaves are born in the house of their masters. At the same time we must observe that, whenever God declares that He will be merciful to His servants, he only refers to those who heartily seek for reconciliation, and not to the reprobate, who are carried away to destruction by their desperate obstinacy. In short, to the end that God should repent of His severity, repentance is required on the part of sinners; as he teaches elsewhere:

“Turn ye unto me,... and I will turn unto you.” (Zechariah 1:3.)

Instead of shall repent, some translate the word, shall console himself. LXX Παρακληθήσεται V. “miserebitur.” Addition in Fr., “Le mot de repentir s’accorde mieux au stile de l’Escriture;” the word repent accords best with the style of Scripture. Jerome, regarding the drift of the passage rather than the meaning of the word, translates it shall have mercy.

We must, however, remark the time which God prefixes for the exertion of His grace, viz., when all their power (virtus) shall have departed from them, and all shall be reduced to almost entire destruction; for the word hand is used for vigor; Vide margin, A. V. as though it were said that God would be by no means content with a light chastisement, and consequently would not be appeased until they should have come to extremities. This circumstance is well worthy of notice, so flint our hopes may not fail us even in the most severe afflictions of the Church; but that we may be assured that although all may be in the worst state possible, still the due season of reparation will come even yet.

That none should remain behind, or shut up or left, is almost a proverbial phrase in Hebrew; as when it is said, (1 Kings 14:10,) “I will cut off from Jeroboam,... him that is shut up and left in Israel,” i.e., as well in the city as in the country, or at home as abroad. And this is again repeated respecting the posterity of Ahab. (Ibid. 21:21.) And hence it is plain that they are mistaken This notion is attributed in Poole to “many of the Hebrews, and Malvenda.” who explain this as referring to riches shut up in treasure-houses, and cattle dispersed through the fields. And this will be still more apparent from another passage in which the Prophet unquestionably referred to this, “The Lord saw the affliction of Israel, that it was very bitter; for there was not any shut up, nor any left,” and inasmuch as He had not determined to blot out His people,” he saved them by the hand of Jeroboam;” as much as to say, that God, as He had promised, had pity upon His people in their extreme destitution. (2 Kings 14:26, 27.)

37. And he shall say, Where are their gods? Commentators are here at issue, for some continue the paragraph, as if Moses were reporting the boastings and insults of their enemies in the afflicted state of the Church; whilst others consider it to be a pious exultation, wherein the faithful will celebrate the deliverance of the Church. If we suppose the enemies to be here speaking, it will be inconsistent that the word “gods” should be used in the plural number: besides, what follows will proceed from their mistake and ignorance, that the Israelites “did eat the fat,” which was not lawful for them even in their common food, and much less in the sacrifices wherein the fat was burnt. The other exposition, however, is that which I rather approve of, viz., that when the tables were turned, and God should have shown Himself as the avenger of the unbelievers cruel injustice, — God’s children would be at liberty to upbraid them. The word “he shall say,” This sentence is omitted in the Fr., but implied in the translation, “On dira.” is used indefinitely for “It shall be said by any or all of God’s children.” Just, then, as unbelievers, when they see the saints afflicted, impudently ridicule their faith, so on the other side Moses, when God comes to the help of His Church, introduces the saints derisively inquiring, where are the gods of the Gentiles, and where are all their patrons? since all of them, as is well known, had their tutelary gods. Thus their impure and spurious sacrifices are satirized in which they ate the fat, and drank the libations of wine. In short, Moses intimates that, when God succors His people, their mouth is opened to sing the song of triumph to the glory of the true God, and to upbraid unbelievers with the false confidence whereby they are deceived.

39 See now that 1, even I, am he. Those who attribute the preceding verses to the unbelievers, now introduce God speaking, as it were, abruptly, and asserting His glory, in rebuke of their blasphemies. But it is rather a confirmation of that holy boasting which He has just dictated to the believers, when God not only bids His people lift up their voices against the idols, but Himself comes forward to condemn the senselessness of the Gentiles; although the context clearly shows that He addresses Himself to the faithful, After, therefore, He has exhorted His people to despise the idols, He now adds that He supplies them with ample grounds of confidence in Himself. For when He bids them “look,” He signifies that no obscure manifestation of His power is before their eyes, if they will only pay attention to it. The repetition of the pronoun I is emphatic, both to arouse the people from their sluggishness, and to keep their minds steadfast, lest they should waver as if in doubt. For we know that men’s minds can hardly be drawn to the true knowledge of God, because they wind about by circuitous courses, so as not to direct themselves straight to Him. And again, when they do apprehend God, we are aware how easily they are drawn away from Him; since the vicissitudes of things becloud them, so that they wander hither and thither in uncertainly. For this reason, when God has overthrown all fictitious deities, He declares that He always remains the same, whether he kills or makes alive, so that in the thick darkness of affliction believers may not cease to look to Him. Let us learn from this passage that God is defrauded of His right, unless He alone is preeminent, all idols being reduced to nothing; and also that our faith is then truly fixed in Him, and has firm roots, if, amidst the various changes which occur, it does not stagger or waver, but surmounts such obstacles, so as not to cease to hope in Him even when He seems to “slay” us, as Job says, (Job 13:15.) And surely nothing is more unreasonable than that our faith should look round upon all events so as to depend upon them; since God would have His promises to quicken us in death itself. The close of the verse may fitly be referred to their enemies, inasmuch as God declares that none can deliver them out of His hand.

40. For Lat., certe; Fr., car; V., cum. I lift up my, hand to heaven. Others render it, “When I shall have lifted up my hand,” and read it connectedly with the foregoing verse, that God’s power in destroying and preserving will be manifest, if He raises up His hand to heaven. I do not doubt, however, but that it is the beginning of a new sentence, and that God thus commences, in order to affirm more strongly what He immediately adds respecting the future destruction of their enemies. If, however, any prefer the adverb of time “when,” I have no great objection to offer, provided these clauses are connected, “As soon as I shall have lifted up my hand to heaven, I will put to confusion the enemies of my Church.”

To lift up the hand is explained in two ways; for some suppose it to be a manifestation of power, as men are wont, by the uplifting of their hand, to glow, when they are confident in their strength, and despise their enemies. Others, however, more correctly state it to be a form of adjuration God, who is exalted above all heavens, cannot, indeed, be literally said to lift His hand; but it is no new thing for Him to borrow modes of expression taken from men’s common habits and customs, especially when He suddenly rises again to sublimity, after having appeared for a while to sink below the level of His greatness. Certainly the words which follow contain in them an oath, “I live for ever;” and hence it is probable I hardly understand the hypothetical form in which this sentence is put, after what C. has already said on this point on Exodus 6:8 (vol. 1, p. 131,) and on Numbers 14:30 (ante, p. 81.) Perhaps he merely meant that the coincidence of the adjuration with the uplifting of the hand fixed the sense of the latter expression in this place. that the elevation of His hand was expressive of His taking the oath.

God swears by His life in a very different sense from men. Sometimes, indeed, He adopts our common modes of speaking, as when He is said to swear by His soul; but here, “I live,” is tantamount to His swearing by Himself, or by His eternal essence.

41 If I whet my glittering sword. The conditional particle does not leave the matter doubtful, or in suspense, but must be resolved into an adverb of time; as though He had said, As soon as He should take up arms, the destruction of the enemies would be certain; not indeed that God wants arms for the overthrow of His enemies; just as when He adds directly afterwards, “When my hand shall have taken hold of judgment,” He does not mean that it ever is taken away from Him, or escapes Him, but He thus designates its present and manifest operation. “C’est pour signifier un effet present et manifest, lequel n’estoit point apparu devant;” it is to signify a present and manifest effect, which had appeared before. — Fr. Since, therefore, God, when He spares His enemies, seems, as it were, to have thrown aside His weapons, and to be at rest, having ceased to execute the office of judge, He declares that His arms shall be ready wherewith to destroy His enemies; and again, that then He will once more take upon Him the judgment which He had seemed to lay aside; in which words He indirectly animadverts upon the foolish security of those who conceive that His power is annihilated, unless He openly exerts it, and that the judgment which He postpones is altogether extinct.

42 I will make my arrows drunk with blood. In these words He describes a horrible massacre, as though He had said, There shall be no end to my vengeance, until the earth shall be full of blood and corpses. Elsewhere Jeremiah 46:10. also, God’s sword is said to be “drunk with blood,” as here His arrows, when His wrath proceeds to inflict great acts of carnage; and in the same sense it is here said to “devour flesh.”

The second מדם, midam, some render, “on account of the blood;” and I admit that מ, mem, is sometimes the causalparticle. They understand it, then, that this would be the just recompense of their cruelty, when the wicked, who had slain the Israelites, or led them away captive, should be cut off by God. But I do not see why the same word should be expounded in two different senses; and I have no doubt but that it is a repetition of the same thing, that God will make His “arrows drunk with blood;” Addition in Fr., “pour confermer le propos avee plus grand vehemence;” to confirm the point in question with greater vehemence. but He says, “the blood both of the slain and of the captives,” since, when an army is put to the sword, some fall in the battle itself, whilst others, maimed and wounded, make an effort to escape.

The conclusion of the verse is twisted into various senses; some expound the word “head” by change of number, “heads,” as though it were said, “I will cut off the heads of the enemies;” it would, however, be more plausible to apply it metaphorically to the leaders. But others translate it more correctly, “the beginning,” not, indeed, with reference to time, but as though it were said, the flower, or best of the multitude, according to the common phrase, “from the first to the last.” My interpretation of “the revenges of the enemy” is, not those which God will inflict upon His enemies, but such as are capital, or deadly, as though He had said that He would deal as an enemy with the wicked, so that there should be no place for mercy. מראש פרעות אויב A.V., “From the beginning of revenges upon the enemy.” S.M.,”From the head of revenges of the enemy.” V. and Luther,” Of the bare head of the enemies.’ LXX., “From the head of the chief enemies.” The word ראש is either the head of a body, or the beginning of an event. פרעות comes from a verb signifying to deal out retribution, and has therefore been taken by some to mean revenge, and by others to mean chiefs or rulers, whose office it is to avenge wrongs; there are, however, instances in which פרע is acknowledged to be the hair of the head. — W.

43. Rejoice, O ye nations, with his people. The appositive reading, which some prefer, “Praise him, O nations, His people,” supplying the word “God,” is constrained. For there is no incongruity in the notion that the Gentiles should celebrate the benefits which God has conferred upon His people; at any rate, it is more simple to take it thus, that so conspicuous was the favor of God towards the Israelites, that the knowledge and favor of it should diffuse itself far and wide, and be renowned even among the Gentiles. For Scripture thus magnifies some of the more memorable exertions of God’s power, especially when reference is made to the redemption of the elect people, and commands His praise to be proclaimed among the nations, since it would be by no means fitting that it should be confined within the narrow limits of Judea. A question, however, occurs, because Paul seems to quote this passage differently; for he says, “Rejoice, ye Gentiles, with his people,” (Romans 15:10;) and undoubtedly the word נקם, nakam, which Moses uses, also signifies to rejoice. It would scarcely be conceded now that נקם ever means to rejoice. — W If we admit that Paul took this sentence from Moses, the same Spirit, who spoke both by Moses and Paul, is the best interpreter of His own words; nor will it be inconsistent that the Gentiles should rejoice at the felicity of God’s people. But it may have been the case that Paul did not take this testimony from any particular place, but from the general teaching of Scripture. At any rate, the dignity of the people is celebrated on the ground that God esteems their blood precious, and will deem their persecutors His own adversaries.

The word כפר, capbar, at the end of the verse, some render to expiate, others, to be propitious, which is the rendering I have preferred, although I do not reject the former meaning. The verb כפר, caphar, signifies that an expiation is made with sacrifice to appease God; and it is probable that Moses alludes to the legal mode of reconciliation; nevertheless, in my judgment, he means that God will restore His land and people to His favor.

A Repetition of the same History

Numbers 27

Numbers 27:12-14

12. And the Lord said unto Moses, Get thee up into this mount Abarim, and see the land which I have given unto the children of Israel.

12. Dixit Jehova ad Mosen, Ascende in montem istum Abarim: et vide terram quam dedi fillis Israel.

13. And when thou hast seen it, thou also shalt be gathered unto thy people, as Aaron thy brother was gathered.

13. Ubi videris eam, aggregaberis ad populos tuos tu quoque, sicut aggregatus est Aharon frater tuus.

14. For ye rebelled against my commandment in the desert of Zin, in the strife of the congregation, to sanctify me at the water before their eyes: that is the water of Meribah in Kadesh, in the wilderness of Zin.

14. Quandoquidem rebelles fuistis ori meo in deserto Sin, in jurgio congregationls, ut sanctificaretis me in aquis coram oculis eorum. Istae sunt aquae jurgii Cades in deserto Sin.

Deuteronomy 32:44. And Moses came and spake. It is not without reason that Moses again records that he repeated this Song before the people; because it thence appears how far from all ambition he was, in that he did not fear, at the very close of his life, to irritate all their minds, so as to render the memory of his name hateful; and besides, his authority was sanctioned by the silence and submissiveness of the people, when they suffered themselves to be thus severely dealt with. For, such was their general refractoriness, that they never would have listened to him, had not the secret inspiration of the Spirit interposed to subdue them.

He associates with himself Joshua, whom he undoubtedly desired to furnish with equal authority, and, what is worthy of observation, he bids them be attentive to the threatenings and reprehensions, in order to obtain reverence for the law. For we often see that bare doctrine is cold and nerveless, unless the sluggishness, which as it were stifles men’s minds, is sharply stimulated; lest, then, the teaching of the Law should be despised or forgotten, or, from being but languidly received, should gradually be obliterated from their minds, he as it were spurs them up by the vehemence of this Song, and commands that their posterity should be instructed in it, in order that their attention may be aroused by its menaces. In the next verse (47) he recommends to them zeal in the observance of the Law on the score of its profitableness; for translators render it improperly, as it seems to me, “Lest it should be an empty word to you,” or, “It is not an empty word, such as you should despise.” Jerome’s translation is better — “The precepts are not given you in vain;” for Moses simply intimates that the Law was not given in vain, so as to end in fruitlessness; and consequently they were to beware lest they should frustrate God’s purpose, who desired to do them good. רק, rek, therefore, is used as the converse of “fruitful,” as more clearly appears from the confirmation immediately added, that they “might prolong their days in the promised land.” The Law, then, is said not to be vain, because it is fruitful unto salvation. In what way it is also deadly, and has no inherent efficacy, I have already shown. See especially, “On the use of the Law,” vol. 3. 196. It is indeed true that the Law, as being the sure rule of righteousness, does not deceptively promise salvation to men; but, since there is no one who actually performs what God requires, through the accidental guilt of men, life is turned into death; but, when all are plunged beneath the curse, a new remedy supervenes, and by God’s gratuitous pardon they are so reconciled to Him, as that their obedience, such as it is, becomes acceptable.

48. And the Lord spake unto Moses. We infer that this is not recorded in its regular order, because it is certain that Moses was warned of his approaching death before the Song was composed; and this the second passage, which I have here appended, expressly confirms; for he says that, before he substituted Joshua for himself, the place was pointed out to him in which he was to die. It is, however, by no means unusual for the order of narration to be inverted.

We may here perceive a singular specimen of faith and obedience. All naturally fly from death, so that no one hastens towards it of his own accord. He would never, therefore, have voluntarily entered the tomb, unless relying on the hope of a better life. We have already seen a similar instance in the case of Aaron: although the resurrection was not then so clearly revealed as it now is by the Gospel, nor had Christ appeared, who is the first-fruits of them that rise again. Wherefore, though our carnal sense may be averse from death, let our faith prevail to overcome all its terrors: even as Paul teaches that God’s children, although they desire not “to be unclothed,” still long to be “clothed upon, that mortality may be swallowed up of life.” (2 Corinthians 5:4.) This, however, was remarkable obedience, to prepare himself no less willingly for death than as if he had been invited to some joyful banquet. Thus it is plain that these holy men had so consecrated themselves to God, that they were ready to live or to die, according to His pleasure.

Mount Abarim seems to have obtained its name from its angles or sides, because it was divided It seems that Abarim is the general name of a range of mountains; and as Moses is said in one text to die in Mount Nebo, and in the present, (viz, Deuteronomy 34:1,) on the top of Pisgah, we must infer that Nebo was a mountain in the range of Abarim, and that Pisgah was the most elevated and commanding peak of that mountain.” — Illustr. Com.

Abarim, from עבר gnabar, to pass over; translated by Taylor vada, transitus, latera. into many hills; as it is called also Nebo in this place, and elsewhere by divers other names. Others think it is named from a passage; but the other opinion is more probable, since it is called in the plural number Abarim, that is, heights, or summits, or interstices, which were situated on opposite heights.

Although we shall presently see that there was another reason why God desired to withdraw His servant from the sight of men, still we must take notice of the consolation, which is here referred to, that the pain of his death was alleviated by the permission to behold the land of Canaan. For this reason he is commanded to get up into the top of the mountain; for, although he would have been satisfied with the mere promise of God, even had he been deprived of this blessing, still it had no slight additional effect in enabling him more cheerfully to leave the people on the threshold of their inheritance. For faith does not altogether deprive God’s children of human feelings; but our heavenly Father in His indulgence has compassion on their infirmity. Thus, as it was a cause of sorrow to Moses to be withheld from entering the land, he was supported by a seasonable remedy, that he might not be hindered in his course by this impediment.

51. Because ye trespassed against me. We perceive from his punishment how necessary to Moses was such a token of favor. “Que nous avons veu;” as we have seen. — Fr. For death in itself would not have been so bitter, but the cause, which is again alleged, grievously wounded the mind of the holy man, in that he saw himself to be excluded in God’s just vengeance from the common inheritance on account of his own guilt, which is more afflictive to the pious than a hundred, nay, innumerable deaths. Hence those mournful complaints of David and Hezekiah, and others elsewhere, when their life is taken from them by all angry God:

“the grave cannot praise thee, death cannot celebrate thee: they that go down into the pit cannot hope for thy truth.” (Isaiah 38:18; Psalm 6:5; Psalm 115:17.)

Surely it was not so formidable a thing for them to die, but that they would have calmly and cheerfully departed from the world when their time came; but what they deprecated was the awful judgment of God, at the thoughts of which they were alarmed. The same grief might have overwhelmed the mind of Moses, had it not been alleviated.

But since none, however eminent, have been altogether exempt from temporal punishments, let us learn to bear them patiently. God did not spare Moses; what wonder if our condition is no better than his? Moreover, in the opinion of men it was a trifling offense, for the sake of which he was so severely chastised; for, carried away by indignation, he had been so irritated against the people that he had attributed less power to God that was due to Him. Now, those errors, into which we fall through thoughtless impetuosity, are more easily pardoned; but hence it is manifest; how precious to God is His glory, when He does not suffer it to be obscured with impunity even by inadvertence. At the same time, also, we are taught that nothing is more irrational than to assume to ourselves the judgment respecting sins, and to weigh them in our own balance, when God is their only legitimate assessor.

But, although He declares that Moses and Aaron revolted, and were rebellious “to His mouth,” Numbers 27:11. “Against my commandment.” — A. V. still, lest it should be thought that they studiously refused credence to God’s word, a kind of qualification is added, viz., that they did not sanctify God in the midst, or before the eyes, of the children of Israel. Hence it. is plain that they were only condemned for the excessive violence of their passion, whereby they did not uphold God’s glory before the people with sufficient energy.

As to the rest, it may be looked for under Numbers 20.

Deuteronomy 33

Deuteronomy 33:1-29

1. And this is the blessing wherewith Moses the man of God blessed the children of Israel before his death.

1. Haec autem benedictio qua benedixit Moses vir Dei filiis Israel in morte sua.

2. And. he said, The Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.

2. Et dixit, Jehova e Sinai prodiit, et ortus est e Seir ipsis, illuxit e monte Pharam, et venit cum decem millibus sanctitatis: a dextra ejus ignea lex illis:

3. Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words.

3. Utique diligit populos, onmes sancti in manibus tuis, et ipsi adhaeserunt pedibus tuis, ut sumerent ex eloquiis tuis.

4. Moses commanded us a law, even the inheritance of the congregation of Jacob.

4. Legem praecepit nobis Moses in haereditatem coatus Israel.

5. And he was king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together.

5. Et fuit in Recto rex, in colligendis capitibus populi, simulque tribubus Israel.

6. Let Reuben live, and not die; and let not his men be few.

6. Vivat Ruben, et non moriatur, et (vel, quamvis) sit parvus numero.

7. And this is the blessing of Judah: and he said, Hear, Lord, the voice of Judah, and bring him unto his people: let his hands be sufficient for him; and be thou an help to him from his enemies.

7. Hoc etiam Judae, et dixit, Audi Jehova vocem Jehuda, et ad populum suum duc eum, manus ejus sufficiat el, dum auxilio fueris contra hostes ejus.

8. And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah;

8. Ad Levi vero dixit: Perfectiones tuae et splendores tui fuerunt viro misericordi tuo, quem tentasti in Masa: et contendere fecisti eum ad aquas Meriba.

9. Who said unto his father, and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept; thy covenant.

9. Qui dixit patri suo et matri suae, Non vidi eum: et fratres suos non agnovit, et filios suos non cognovit: nam custodierunt eloquium tuum, et pactum tuum servarunt.

10. They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt-sacrifice upon thine altar.

10. Docebunt judicia tua ipsum Jacob, et legem tuam Israelem: ponent suffitum in nares tuas: et holocaustum super altare tuum.

11. Bless, Lord, his substance, and accept the work of his hands: smite through the loins of them that rise against him, and of them that hate him, that they rise not again.

11. Benedic Jehova substantiae ejus, et in opere manuum ejus complaceas tibi: transfige lumbos inimicorum ejus, et odio habentium eum: ne resurgant.

12. And of Benjamin he said, The beloved of the Lord shall dwell in safety by him; and the Lord shall cover him all the day long, and he shall dwell between his shoulders.

12. Ad Benjamin dixit, Dilectus Jehovae habitabit confidenter juxta illum, tegens illurn tota die, et inter humeros ejus habitabit.

13. And of Joseph he said, Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath,

13. Ad Joseph vero dixit, Benedicta a Jehova terra ejus ab excellentia coeli, ob rorem, et ob voraginem cubantern deorsmn.

14. And for the precious fruits brought forth by the sun, and for the precious things put forth by the moon.

14. Et ob praestantiam proventuum solis, et ob praestantiam fructuum lunae:

15. And for the chief things of the ancient mountains, and for the precious things of the lasting hills,

15. Et ob praestantiam cacuminis montium antiquorum, et ob praestantiam collium perpetuorum.

16. And for the precious things of the earth, and fullness thereof, and for the good-will of him that dwelt in the bush: let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren.

16. Et ob prastantiam terrae, et ob plenitudinem ejus: et beneplacitum habitatoris rubi veniat super caput Joseph, et super verticem separati a fratribus suis.

17. His glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth; and they are, the ten thousands of Ephraim, and they are the thousands of Manasseh.

17. Primogeniti boris ejus decor erit ei, et cornua unicornis cornua ejus: ipsis populos cornupetes simul usque ad fines terrae. Atque haec sunt decem millia Ephraim, et ista millia Manasse.

18. And of Zebulun he said, Rejoice, Zebulun, in thy going out; and, Issachar, in thy tents.

18. Et ipsi Zebulon dixit, Laetare Zebulon quum egredieris, et Issachar in tabernaeulis tuis.

19. They shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck of the abundance of the seas, and of treasures hid in the sand.

19. Populos ad montem vocabunt: et illic sacrificabunt sacrificia justitiae, quoniam affluentiam maris sugent, et tecti thesauri arenae.

20. And of Gad he said, Blessed be he that enlargeth Gad: he dwelleth as a lion, and teareth the arm with the crown of the head.

20. Et ad Gad dixit, Benedictus qui dilatare fecit Gad: sicut leo habitabit, et rapiet brachium atque verticem.

21. And he provided the first part for himself, because there, in a portion of the lawgiver, was he seated; and he came with the heads of the people, he executed the justice of the Lord, and his judgments with Israel.

21. Et vidit principium sibi, quod illic portio legislatoris tecta, veniet autem cum principibus populi: justitiam Jehovae faciet, et judicia ejus cum Israele.

22. And of Dan he said, Dan is a lion’s whelp: he shall leap from Bashan.

22. Et ad Dan dixit, Dan ut catulus leonis saltabit e Basan.

23. And of Naphtali he said, O Naphtali, satisfied with favour, and full with the blessing of the Lord; possess thou the west and the south.

23. Et Nephthali dixit, O Nephthali satur beneplacito, et plene benedictione Jehovae, occidentem et meridiem posside.

24. And of Asher he said, Let Asher be blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil.

24. Et Aser dixit, Benedictus prae filiis Aser, erit beneplacens fratribus suis, et tingens in oleo pedem suum.

25. Thy shoes shall be iron and brass; and as thy days, so shall thy strength be.

25. Ferrnm et, aes, calceamenta tua (vel, ferae tuae): et sicut dies tui fortitudo tua.

26. There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky.

26. Non est similis Deo recti, qui equitat super coelos in auxilium tuum, et in magnificentia sua super nubes.

27. The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee, and shall say, Destroy them.

27. Habitaculum est Deus aeternus: et subter brachia sempiterna, ejecit a facie tua inimicum, et dixit, Disperde.

28. Israel then shall dwell in safety alone: the fountain of Jacob shall be upon a land of corn and wine; also his heavens shall drop down dew.

28. Et habitabit Israel confidenter solus (vel, suus) oculus Jacob: in terra frumenti et vini, etiam coeli ejus stillabunt rorem.

29. Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places.

29. Beatus es o Israel, quis similis tibi popule qui servaris in Jehova scuto auxilii tui, et gladio excellentiae tuae? humiliabuntur inimici tui, et tu super excelsa eorum calcabis.

CHAPTER 32

De 32:1-43. Moses' Song, Which Sets Forth the Perfections of God.

1. Give ear, O ye heavens; ... hear, O earth--The magnificence of the exordium, the grandeur of the theme, the frequent and sudden transitions, the elevated strain of the sentiments and language, entitle this song to be ranked amongst the noblest specimens of poetry to be found in the Scriptures.

2-3. My doctrine shall drop, &c.--The language may justly be taken as uttered in the form of a wish or prayer, and the comparison of wholesome instruction to the pure, gentle, and insinuating influence of rain or dew, is frequently made by the sacred writers (Is 5:6; 55:10, 11).

4. He is the Rock--a word expressive of power and stability. The application of it in this passage is to declare that God had been true to His covenant with their fathers and them. Nothing that He had promised had failed; so that if their national experience had been painfully checkered by severe and protracted trials, notwithstanding the brightest promises, that result was traceable to their own undutiful and perverse conduct; not to any vacillation or unfaithfulness on the part of God (Jas 1:17), whose procedure was marked by justice and judgment, whether they had been exalted to prosperity or plunged into the depths of affliction.

5. They have corrupted themselves--that is, the Israelites by their frequent lapses and their inveterate attachment to idolatry.

their spot is not the spot of his children--This is an allusion to the marks which idolaters inscribe on their foreheads or their arms with paint or other substances, in various colors and forms--straight, oval, or circular, according to the favorite idol of their worship.

6. is not he thy father that hath bought thee--or emancipated thee from Egyptian bondage.

and made thee--advanced the nation to unprecedented and peculiar privileges.

8-9. When the most High divided to the nations their inheritance--In the division of the earth, which Noah is believed to have made by divine direction (Ge 10:5; De 2:5-9; Ac 17:26, 27), Palestine was reserved by the wisdom and goodness of Heaven for the possession of His peculiar people and the display of the most stupendous wonders. The theater was small, but admirably suited for the convenient observation of the human race--at the junction of the two great continents of Asia and Africa, and almost within sight of Europe. From this spot as from a common center the report of God's wonderful works, the glad tidings of salvation through the obedience and sufferings of His own eternal Son, might be rapidly and easily wafted to every part of the globe.

he set the bounds of the people according to the number of the children of Israel--Another rendering, which has received the sanction of eminent scholars, has been proposed as follows: "When the Most High divided to the nations their inheritance, when He separated the sons of Adam and set the bounds of every people, the children of Israel were few in numbers, when the Lord chose that people and made Jacob His inheritance" (compare De 30:5; Ge 34:30; Psa 105:9-12).

10. found him in a desert land--took him into a covenant relation at Sinai, or rather "sustained," "provided for him" in a desert land.

a waste howling wilderness--a common Oriental expression for a desert infested by wild beasts.

11. As an eagle ... fluttereth over her young--This beautiful and expressive metaphor is founded on the extraordinary care and attachment which the female eagle cherishes for her young. When her newly fledged progeny are sufficiently advanced to soar in their native element, she, in their first attempts at flying, supports them on the tip of her wing, encouraging, directing, and aiding their feeble efforts to longer and sublimer flights. So did God take the most tender and powerful care of His chosen people; He carried them out of Egypt and led them through all the horrors of the wilderness to the promised inheritance.

13-14. He made him ride on the high places, &c.--All these expressions seem to have peculiar reference to their home in the trans-jordanic territory, that being the extent of Palestine that they had seen at the time when Moses is represented as uttering these words. "The high places" and "the fields" are specially applicable to the tablelands of Gilead as are the allusions to the herds and flocks, the honey of the wild bees which hive in the crevices of the rocks, the oil from the olive as it grew singly or in small clumps on the tops of hills where scarcely anything else would grow, the finest wheat (Psa 81:16; 147:14), and the prolific vintage.

15. But Jeshurun waxed fat, and kicked--This is a poetical name for Israel. The metaphor here used is derived from a pampered animal, which, instead of being tame and gentle, becomes mischievous and vicious, in consequence of good living and kind treatment. So did the Israelites conduct themselves by their various acts of rebellion, murmuring, and idolatrous apostasy.

17. They sacrificed unto devils--(See on Le 17:7).

21. those which are not a people--that is, not favored with such great and peculiar privileges as the Israelites (or, rather poor, despised heathens). The language points to the future calling of the Gentiles.

23. I will spend mine arrows upon them--War, famine, pestilence (Psa 77:17) are called in Scripture the arrows of the Almighty.

29. Oh, ... that they would consider their latter end--The terrible judgments, which, in the event of their continued and incorrigible disobedience, would impart so awful a character to the close of their national history.

32. vine of Sodom ... grapes of gall--This fruit, which the Arabs call "Lot's Sea Orange," is of a bright yellow color and grows in clusters of three or four. When mellow, it is tempting in appearance, but on being struck, explodes like a puffball, consisting of skin and fiber only.

44-47. Moses ... spake all the words of this song in the ears, &c.--It has been beautifully styled "the Song of the Dying Swan" [Lowth]. It was designed to be a national anthem, which it should be the duty and care of magistrates to make well known by frequent repetition, to animate the people to right sentiments towards a steadfast adherence to His service.

48-51. Get thee up ... and die ... Because ye trespassed ... at Meribah--(See on Nu 20:13).

52. thou shalt see the land, but thou shalt not go thither--(Nu 27:12). Notwithstanding so severe a disappointment, not a murmur of complaint escapes his lips. He is not only resigned but acquiescing; and in the near prospect of his death, he pours forth the feelings of his devout heart in sublime strains and eloquent blessings.

On the inimitable excellence of this ode much has been written by commentators, critics, and poets - and it is allowed by the best judges to contain a specimen of almost every species of excellence in composition. It is so thoroughly poetic that even the dull Jews themselves found they could not write it in the prose form; and hence it is distinguished as poetry in every Hebrew Bible by being written in its own hemistichs or short half lines, which is the general form of the Hebrew poetry; and were it translated in the same way it would be more easily understood. The song itself has suffered both by transcribers and translators, the former having mistaken some letters in different places, and made wrong combinations of them in others. As to the translators, most of them have followed their own fancy, from good Mr. Ainsworth, who ruined it by the most inanimate rhyming version, to certain latter poets, who have cast it unhallowedly into a European mould. See the observations at the end of the chapter, Deu 32:52.

Give ear, O ye heavens - Let angels and men hear, and let this testimony of God be registered both in heaven and earth. Heaven and earth are appealed to as permanent witnesses.

My doctrine - לקחי likchi, from לקח lakach, to take, carry away; to attract or gain over the heart by eloquence or persuasive speech.

Hence the Septuagint translate the word αποφθεγμα, an apophthegm, a sententious and weighty saying, for the regulation of the moral conduct such, properly, are the sayings in this inimitable ode.

Shall drop as the rain - It shall come drop by drop as the shower, beginning slowly and distinctly, but increasing more and more till the plenitude of righteousness is poured down, and the whole canon of Divine revelation completed.

My speech shall distil as the dew - אמרתי imrathi; my familiar, friendly, and affectionate speeches shall descend gently and softly, on the ear and the heart, as the dew, moistening and refreshing all around. In hot regions dew is often a substitute for rain, without it there could be no fertility, especially in those places where rain seldom falls. And in such places only can the metaphor here used be felt in its perfection. Homer uses a similar figure when speaking of the eloquence of Ulysses; he says, Il. iii., ver. 221: - Αλλ' ὁτε δη ῥοπα τε μεγαλην εκ στηθεος ἱει, Και επεα νιφαδεσσιν εοικοτα χειμεριῃσιν - "But when he speaks what elocution flows!

Soft as the fleeces of descending snows."

On the manner in which dew is produced, philosophers are not yet agreed. It was long supposed to descend, and to differ only from rain as less from more; but the experiments of a French chemist seemed to prove that dew ascended in light thin vapours, and that, meeting with a colder region of the air, it became condensed and fell down upon the earth. Other recent experiments, though they have not entirely invalidated the former, have rendered the doctrine of the ascent of dew doubtful. Though we know nothing certain as to the manner of its production, yet we know that the thing exists, and that it is essentially useful. So much we know of the sayings of our God, and the blessed effects produced by them: God hath spoken, and the entering in of his words gives light and life. See the note on Gen 2:6.

As the small rain - שעירם seirim, from שער saar, to be rough or tempestuous; sweeping showers, accompanied with a strong gale of wind.

And as the showers - רביבים rebibim, from רבה rabah to multiply, to increase greatly; shower after shower, or rather a continual rain, whose drops are multiplied beyond calculation, upon the earth; alluding perhaps to the rainy seasons in the East, or to those early and latter rains so essentially necessary for the vegetation and perfection of the grain.

No doubt these various expressions point out that great variety in the word or revelation of God whereby it is suited to every place, occasion, person, and state; being "profitable for doctrine, reproof, and edification in righteousness." Hence the apostle says that God, at sundry times and in divers manners, spake in time past unto the fathers by the prophets, and in these last times has spoken unto us by his Son; Heb 1:1, Heb 1:2. By every prophet, evangelist, and apostle, God speaks a particular language; all is his doctrine, his great system of instruction, for the information and salvation of the souls of men. But some portions are like the sweeping showers, in which the tempest of God's wrath appears against sinners. Others are like the incessant showers of gentle rain, preparing the soil for the germination of the grain, and causing it to take root. And others still are like the dew, mildly and gently insinuating convictions, persuasions, reproofs, and consolations. The preacher of righteousness who wishes to handle this word profitably, must attend closely to those distinctions, that he may rightly divide the word of truth, and give each of his hearers his portion of the bread of life in due season.

He is the Rock - The word צור tsur is rendered Creator by some eminent critics; and khalyk is the reading in the Arabic Version. Rab. Moses ben Maimon, in his valuable work, Moreh Nebochim, observes that the word צור tsur, which is ordinarily translated rock, signifies origin, fountain, first cause, etc., and in this way it should be translated here: "He is the first principle, his work is perfect." As he is the cause of all things, he must be infinitely perfect; and consequently all his works must be perfect in their respective kinds. As is the cause, so must the effect be. Some think the word rock gives a very good sense: for, as in those lands, rocks were the ordinary places of defense and security, God may be metaphorically represented thus, to signify his protection of his followers. I prefer the opinion of Maimon.

Their spot is not the spot of his children - This verse is variously translated and variously understood. They are corrupted, not his, children of pollution - Kennicott. They are corrupt, they are not his children, they are blotted - Houbigant. This is according to the Samaritan. The interpretation commonly given to these words is as unfounded as it is exceptionable: "God's children have their spots, i. e., their sins, but sin in them is not like sin in others; in others sin is exceedingly sinful, but God does not see the sins of his children as he sees the sins of his enemies," etc. Unfortunately for this bad doctrine, there is no foundation for it in the sacred text, which, though very obscure, may be thus translated: He (Israel) hath corrupted himself. They (the Israelites) are not his children: they are spotted. Coverdale renders the whole passage thus: "The froward and overthwart generation have marred themselves to himward, and are not his children because of their deformity." This is the sense of the verse. Let it be observed that the word spot, which is repeated in our translation, occurs but once in the original, and the marginal reading is greatly to be preferred: He hath corrupted to himself, that they are not his children; that is their blot. And because they had the blot of sin on them, because they were spotted with iniquity and marked idolaters, therefore God renounces them. There may be here an allusion to the marks which the worshippers of particular idols had on different parts of their bodies, especially on their foreheads; and as idolatry is the crime with which they are here charged, the spot or mark mentioned may refer to the mark or stigma of their idol. The different sects of idolaters in the East are distinguished by their sectarian marks, the stigma of their respective idols. These sectarian marks, particularly on the forehead, amount to nearly one hundred among the Hindoos, and especially among the two sects, the worshippers of Seeva, and the worshippers of Vishnoo. In many cases these marks are renewed daily, for they account it irreligious to perform any sacred rite to their god without his mark on the forehead; the marks are generally horizontal and perpendicular lines, crescents, circles, leaves, eyes, etc., in red, black, white, and yellow. This very custom is referred to in Rev 20:4, where the beast gives his mark to his followers, and it is very likely that Moses refers to such a custom among the idolatrous of his own day. This removes all the difficulty of the text. God's children have no sinful spots, because Christ saves them from their sins; and their motto or mark is, Holiness to the Lord.

When the Most High divided to the nations, etc. - Deu 32:8 and Deu 32:9, says Dr. Kennicott, give us express authority for believing that the earth was very early divided in consequence of a Divine command, and probably by lot, (see Act 17:26); and as Africa is called the land of Ham, (Psa 78:51; Psa 105:23, Psa 105:27; Psa 106:22), probably that country fell to him and to his descendants, at the same time that Europe fell to Japheth, and Asia to Shem, with a particular reserve of Palestine to be the Lord's portion, for some one peculiar people. And this separation of mankind into three bodies, called the general migration, was commanded to Noah, and by him to his sons, so as to take place in the days of Peleg, about two hundred years afterwards. This general migration was prior to the partial dispersion from Babel by about five hundred years.

He set the bounds of the people according to the number of the children of Israel - The Septuagint is very curious, Εστησεν ὁρια εθνων κατα αριθμον αγγελων του Θεου. "He established the bounds of the nations according to the number of the angels of God." The meaning of the passage seems to be, that when God divided the earth among mankind, he reserved twelve lots, according to the number of the sons of Jacob, which he was now about to give to their descendants, according to his promise.

The Lord's portion is his people - What an astonishing saying! As holy souls take God for their portion, so God takes them for his portion. He represents himself as happy in his followers; and they are infinitely happy in, and satisfied with, God as their portion. This is what is implied in being a saint. He who is seeking for an earthly portion, has little commerce with the Most High.

He - the Lord, found him - Jacob, in his descendants, in a desert land - the wilderness. He led him about forty years in this wilderness, Deu 8:2, or יסבבנהו yesobebenhu, he compassed him about, i. e., God defended them on all hands, and in all places. He instructed him - taught them that astonishing law through which we have now almost passed, giving them statutes and judgments which, for depth of wisdom, and correct political adaptation to times, places, and circumstances, are so wondrously constructed, as essentially to secure the comfort, peace, and happiness of the individual, and the prosperity and permanency of the moral system. Laws so excellent that they have met with the approbation of the wise and good in all countries, and formed the basis of the political institutions of all the civilized nations in the universe.

Notwithstanding the above gives the passage a good sense, yet probably the whole verse should be considered more literally. It is certain that in the same country travelers are often obliged to go about in order to find proper passes between the mountains, and the following extracts from Mr. Harmer well illustrate this point. "Irwin farther describes the mountains of the desert of Thebais (Upper Egypt) as sometimes so steep and dangerous as to induce even very bold and hardy travelers to avoid them by taking a large circuit; and that for want of proper knowledge of the way, such a wrong path may be taken as may on a sudden bring them into the greatest dangers, while at other times a dreary waste may extend itself so prodigiously as to make it difficult, without assistance, to find the way to a proper outlet. All which show us the meaning of those words of the song of Moses, Deu 32:10 : He led him about, he instructed him, he kept him as the apple of his eye. "Jehovah certainly instructed Israel in religion by delivering to him his law in this wilderness; but it is not, I presume, of this kind of teaching Moses speaks, as Bishop Patrick supposes, but God's instructing Israel how to avoid the dangers of the journey, by leading the people about this and that dangerous, precipitous hill, directing them to proper passes through the mountains, and guiding them through the intricacies of that difficult journey which might, and probably would, have confounded the most consummate Arab guides. They that could have safely enough conducted a small caravan of travelers through this desert, might have been very unequal to the task of directing such an enormous multitude, encumbered with cattle, women, children, and utensils. The passages of Irwin, that establish the observation I have been making, follow here: 'At half past eleven we resumed our march, and soon came to the foot of a prodigious hill, which we unexpectedly found we were to ascend. It was perpendicular, like the one we had passed some hours before; but what rendered the access more difficult, the path which we were to tread was nearly right up and down. The captain of the robbers seeing the obstacles we had to overcome, wisely sent all his camels round the mountain where he knew there was a defile, and only accompanied us with the beast he rode. We luckily met with no accident in climbing this height.' p. 325. They afterwards descended, he tells us, into a valley, by a passage easy enough, and stopping to dine at half past five o'clock, they were joined by the Arabs, who had made an astonishing march to overtake them, p. 326. 'We soon quitted the dale, and ascended the high ground by the side of a mountain that overlooks it in this part. The path was narrow and perpendicular, and much resembled a ladder. To make it worse, we preceded the robbers, and an ignorant guide among our people led us astray. Here we found ourselves in a pretty situation: we had kept the lower road on the side of the hill, instead of that towards the summit, until we could proceed no farther; we were now obliged to gain the heights, in order to recover the road, in performing which we drove our poor camels up such steeps that we had the greatest difficulty to climb after them. We were under the necessity of leaving them to themselves, as the danger of leading them through places where the least false step would have precipitated both man and beast to the unfathomable abyss below, was too critical to hazard. We hit at length upon the proper path, and were glad to find ourselves in the road of our unerring guides the robbers, after having won every foot of the ground with real peril and fatigue.' p. 324. Again: 'Our road after leaving the valley lay over level ground. As it would be next to an impossibility to find the way over these stony flats, where the heavy foot of a camel leaves no impression, the different bands of robbers have heaped up stones at unequal distances for their direction through this desert. We have derived great assistance from the robbers in this respect, who are our guides when the marks either fail, or are unintelligible to us.' The predatory Arabs were more successful guides to Mr. Irwin and his companions, than those he brought with him from Ghinnah; but the march of Israel through deserts of the like nature, was through such an extent and variety of country, and in such circumstances as to multitudes and incumbrances, as to make Divine interposition necessary. The openings through the rocks seem to have been prepared by Him to whom all things from the beginning of the world were foreknown, with great wisdom and goodness, to enable them to accomplish this stupendous march." See Harmer's Observat., vol. iv. p. 125.

He kept him as the apple of his eye - Nothing can exceed the force and delicacy of this expression. As deeply concerned and as carefully attentive as man can be for the safety of his eyesight, so was God for the protection and welfare of this people. How amazing this condescension!

As an eagle stirreth up her nest - Flutters over her brood to excite them to fly; or, as some think, disturbs her nest to oblige the young ones to leave it; so God by his plagues in Egypt obliged the Israelites, otherwise very reluctant, to leave a place which he appeared by his judgments to have devoted to destruction.

Fluttereth over her young - ירחף yeracheph, broodeth over them, communicating to them a portion of her own vital warmth: so did God, by the influences of his Spirit, enlighten, encourage, and strengthen their minds. It is the same word which is used in Gen 1:2.

Spreadeth abroad her wings, etc. - In order, not only to teach them how to fly, but to bear them when weary. For to this fact there seems an allusion, it having been generally believed that the eagle, through extraordinary affection for her young, takes them upon her back when they are weary of flying, so that the archers cannot injure them but by piercing the body of the mother. The same figure is used Exo 19:4 (note); in the note. The נשר nesher, which we translate eagle, is supposed by Mr. Bruce to mean the rachama, a bird remarkable for its affection to its young, which it is known actually to bear on its back when they are weary.

So the Lord alone did lead him - By his power, and by his only, were they brought out of Egypt, and supported in the wilderness.

And there was no strange god - They had help from no other quarter. The Egyptian idols were not able to save their own votaries; but God not only saved his people, but destroyed the Egyptians.

He made him ride - ירכבהו yarkibehu, he will cause him to ride. All the verbs here are in the future tense, because this is a prophecy of the prosperity they should possess in the promised land. The Israelites were to ride - exult, on the high places, the mountains and hills of their land, in which they are promised the highest degrees of prosperity; as even the rocky part of the country should be rendered fertile by the peculiar benediction of God.

Suck honey out of the rock, and oil out of the flinty rock - This promise states that even the most barren places in the country should yield an abundance of aromatic flowers, from which the bees should collect honey in abundance; and even the tops of the rocks afford sufficient support for olive trees, from the fruit of which they should extract oil in abundance: and all this should be occasioned by the peculiar blessing of God upon the land.

Fat of kidneys of wheat - Almost every person knows that the kidney is enveloped in a coat of the purest fat in the body of the animal, for which several anatomical reasons might be given. As the kidney itself is to the abundantly surrounding fat, so is the germ of the grain to the lobes or farinaceous parts. The expression here may be considered as a very strong and peculiarly happy figure to point out the finest wheat, containing the healthiest and most vigorous germ, growing in a very large and nutritive grain; and consequently the whole figure points out to us a species of wheat, equally excellent both for seed and bread. This beautiful metaphor seems to have escaped the notice of every commentator.

Pure blood of the grape - Red wine, or the pure juice of whatever color, expressed from the grapes, without any adulteration or mixture with water: blood here is synonymous with juice. This intimates that their vines should be of the best kind, and their wine in abundance, and of the most delicious flavour.

Jeshurun - ישרון the upright. This appellative is here put for Israel, and as it comes from ישר yashar, he was right, straight, may be intended to show that the people who once not only promised fair, but were really upright, walking in the paths of righteousness, should, in the time signified by the prophet, not only revolt from God, but actually fight against him; like a full fed horse, who not only will not bear the harness, but breaks away from his master, and endeavors to kick him as he struggles to get loose. All this is spoken prophetically, and is intended as a warning, that the evil might not take place. For were the transgression unavoidable, it must be the effect of some necessitating cause, which would destroy the turpitude of the action, as it referred to Israel; for if the evil were absolutely unavoidable, no blame could attach to the unfortunate agent, who could only consider himself the miserable instrument of a dire necessity. See a case in point, 1Sam 23:11-12 (note), where the prediction appears in the most absolute form, and yet the evil was prevented by the person receiving the prediction as a warning. The case is the following: -

The Philistines attacked Keilah and robbed the threshing-floors; David, being informed of it, asked counsel of God whether he should go and relieve it; he is ordered to go, and is assured of success; he goes, routs the Philistines, and delivers Keilah. Saul, hearing that David was in Keilah, determines to besiege the place. David, finding that Saul meditated his destruction, asked counsel of the Lord, thus: "O Lord God of Israel, thy servant hath certainly heard that Saul seeketh to come to Keilah, to destroy the city for my sake. Will the men of Keilah deliver me up into his hand? Will Saul come down, as thy servant hath heard? And the Lord said, He will come down. Then said David, Will the men of Keilah deliver me and my men into the hand of Saul? And the Lord said, They will deliver thee up. Then David and his men (about six hundred) arose and departed out of Keilah, and went whithersoever they could go: and it was told Saul that David was escaped from Keilah, and he forbore to go forth." Here was the most positive prediction that Saul would come to Keilah, and that the men of Keilah would deliver David into his hands; yet neither of these events took place, because David departed from Keilah. But had he continued there, Saul would have come down, and the men of Keilah would have betrayed their deliverer. Thus the prediction was totally conditional; and so were all these prophecies relative to the apostasy of Israel. They were only fulfilled in those who did not receive them as warnings. See Jer 18:8-10.

The Rock of his salvation - He ceased to depend on the fountain whence his salvation issued; and thinking highly of himself, he lightly esteemed his God; and having ceased to depend on him, his fall became inevitable. The figure is admirably well supported through the whole verse. We see, first, a miserable, lean steed, taken under the care and into the keeping of a master who provides him with an abundance of provender. We see, secondly, this horse waxing fat under this keeping. We see him, thirdly, breaking away from his master, leaving his rich pasturage, and running to the wilderness, unwilling to bear the yoke or harness, or to make any returns for his master's care and attention. We see, fourthly, whence this conduct proceeds - from a want of consciousness that his strength depends upon his master's care and keeping; and a lack of consideration that leanness and wretchedness must be the consequence of his leaving his master's service, and running off from his master's pasturage. How easy to apply all these points to the case of the Israelites! and how illustrative of their former and latter state! And how powerfully do they apply to the case of many called Christians, who, having increased in riches, forget that God from whose hand alone those mercies flowed!

They sacrificed unto devils - The original word שדים shedim has been variously understood. The Syriac, Chaldee, Targums of Jerusalem and Jonathan, and the Samaritan, retain the original word: the Vulgate, Septuagint, Arabic, Persic, Coptic, and Anglo-Saxon, have devils or demons. The Septuagint has εθυσαν δαιμονιοις, they sacrificed to demons: the Vulgate copies the Septuagint: the Arabic has sheeateen, the plural of Sheetan, Satan, by which the rebellious angels appear to be intended, as the word comes from the root shatana, he was obstinate, proud, refractory, went far away. And it is likely that these fallen spirits, having utterly lost the empire at which they aimed, got themselves worshipped under various forms and names in different places. The Anglo-Saxon has devils.

New gods that came newly up - מקרב באו mikkarob bau, "which came up from their neighbors;" viz., the Moabites and Amorites, whose gods they received and worshipped on their way through the wilderness, and often afterwards.

Of the Rock that begat thee - צור tsur, the first cause, the fountain of thy being. See the note on Deu 32:4.

When the Lord saw it, etc. - More literally, And the Lord saw it, and through indignation he reprobated his sons and his daughters. That is, When the Lord shall see such conduct, he shall be justly incensed, and so reject and deliver up to captivity his sons and daughters.

Children in whom is no faith - לא אמן בם lo emon bam, "There is no steadfastness in them," they can never be depended on. They are fickle, because they are faithless.

They have moved me to jealousy - This verse contains a very pointed promise of the calling of the Gentiles, in consequence of the rejection of the Jews, threatened Deu 32:19; and to this great event it is applied by St. Paul, Rom 10:19.

The lowest hell - שאול תחתית sheol tachtith, the very deepest destruction; a total extermination, so that the earth - their land, and its increase, and all their property, should be seized; and the foundations of their mountains - their strongest fortresses, should be razed to the ground. All this was fulfilled in a most remarkable manner in the last destruction of Jerusalem by the Romans, so that of the fortifications of that city not one stone was left on another. See the notes on Matthew 24 (note).

I will spend mine arrows upon them - The judgments of God in general are termed the arrows of God, Job 6:4; Psa 38:2, Psa 38:3; Psa 91:5; see also Eze 5:16; Jer 50:14; 2Sam 22:14, 2Sam 22:15. In this and the following verses, to the 28th inclusive, (Deu 32:23-28), God threatens this people with every species of calamity that could possibly fall upon man. How strange it is that, having this law continually in their hands, they should not discern those threatened judgments, and cleave to the Lord that they might be averted!

It was customary among the heathens to represent any judgment from their gods under the notion of arrows, especially a pestilence; and one of their greatest deities, Apollo, is ever represented as bearing a bow and quiver full of deadly arrows; so Homer, Il. i., ver. 43, where he represents him, in answer to the prayer of his priest Chryses, coming to smite the Greeks with the pestilence: - Ὡς εφατ' ευχομενος· του δ' εκλυε Φοιβος Απολλων· Βη δε κατ' Ουλυμποιο καρηνων χωομενος κηρ, Τοξ' ωμοισιν εχων αμφηρεφεα τε φαρετρην. - Ἑζετ' επειτ' απανευθε νεων· μετα δ' ιον ἑηκε· Δεινη δε κλαγγη γενετ' αργυρεοιο βιοιο. κ. τ. λ. "Thus Chryses pray'd; the favoring power attends,

And from Olympus' lofty tops descends.

Bent was his bow the Grecian hearts to wound;

Fierce as he moved, his silver shafts resound; -

The fleet in view, he twang'd his deadly' bow,

And hissing fly the feather'd fates below.

On mules and dogs the infection first began;

And last the vengeful arrows fix'd in man."

How frequently the same figure is employed in the sacred writings, every careful reader knows; and quotations need not be multiplied.

They shall be burnt with hunger - Their land shall be cursed, and famine shall prevail. This is one of the arrows.

Burning heat - No showers to cool the atmosphere; or rather boils, blains, and pestilential fevers; this was a second.

Bitter destruction - The plague; this was a third.

Teeth of beasts - with the poison of serpents - The beast of the field should multiply upon and destroy them; this was a fourth: and poisonous serpents, infesting all their steps, and whose mortal bite should produce the utmost anguish, were to be a fifth arrow. Added to all these, the sword of their enemies - terror among themselves, Deu 32:25, and captivity were to complete their ruin, and thus the arrows of God were to be spent upon them. There is a beautiful saying in the Toozuki Teemour, which will serve to illustrate this point, while it exhibits one of the finest metaphors that occurs in any writer, the sacred writers excepted. "It was once demanded of the fourth Khaleefeh, (Aaly), on whom be the mercy of the Creator, 'If the canopy of heaven were a Bow; and if the earth were the cord thereof; and if calamities were Arrows; if mankind were the mark for those arrows; and if Almighty God, the tremendous and the glorious, were the unerring Archer; to whom could the sons of Adam flee for protection?' The Khaleefeh answered, saying, 'The sons of Adam must flee unto the Lord.'"

Were it not that I feared the wrath of the enemy - Houbigant and others contend that wrath here refers not to the enemy, but to God; and that the passage should be thus translated: "Indignation for the adversary deters me, lest their enemies should be alienated, and say, The strength of our hands, and not of the Lord's, hath done this." Had not God punished them in such a way as proved that his hand and not the hand of man had done it, the heathens would have boasted of their prowess, and Jehovah would have been blasphemed, as not being able to protect his worshippers, or to punish their infidelities. Titus, when he took Jerusalem, was so struck with the strength of the place, that he acknowledged that if God had not delivered it into his hands, the Roman armies never could have taken it.

That they would consider their latter end! - אחריתם archaritham, properly, their latter times - the glorious days of the Messiah, who, according to the flesh, should spring up among them. Should they carefully consider this subject, and receive the promised Savior, they would consequently act as persons under infinite obligations to God; his strength would be their shield, and then: -

How should one chase a thousand - If therefore they had not forgotten their Rock, God their author and defense, it could not possibly have come to pass that a thousand of them should flee before one of their enemies.

For their rock - The gods and pretended protectors of the Romans.

Is not as our Rock - Have neither power nor influence like our God.

Our enemies themselves being judges - For they often acknowledged the irresistible power of that God who fought for Israel. See Exo 14:25; Num 23:8-12, Num 23:19-21; 1Sam 4:8.

There is a passage in Virgil, Eclog. iv., ver. 58, very similar to this saying of Moses: -

Pan Deus Arcadia mecum si judice certet,

Pan etiam Arcadia dicat se judice victum. "Should the god Pan contend with me," (in singing the praises of the future hero, the deliverer, prophesied of in the Sibylline books), "were even

Arcadia judge, Pan would acknowledge himself to be vanquished, Arcadia herself being judge."

For their vine is of the vine of Sodom - The Jews are as wicked and rebellious as the Sodomites; for by the vine the inhabitants of the land are signified; see Isa 5:2, Isa 5:7.

Their grapes - Their actions, are gall and worm-wood-producing nothing but mischief and misery to themselves and others.

Their clusters are bitter - Their united exertions, as well as their individual acts, are sin, and only sin, continually. That by vine is meant the people, and by grapes their moral conduct, is evident from Isa 5:1-7. It is very likely that the grapes produced about the lake Asphaltites, where Sodom and Gomorrah formerly stood, were not only of an acrid, disagreeable taste, but of a deleterious quality; and to this, it is probable, Moses here alludes.

Their wine - Their system of doctrines and teaching, is the poison of dragons, etc., fatal and destructive to all them who follow it.

Sealed up among my treasures? - Deeds or engagements by which persons were bound at a specified time to fulfill certain conditions, were sealed and laid up in places of safety; so here God's justice is pledged to avenge the quarrel of his broken covenant on the disobedient Jews, but the time and manner were sealed in his treasures, and known only to himself. Hence it is said: -

Their foot shall slide in due time, etc. - But Calmet thinks that this verse is spoken against the Canaanites, the enemies of the Jewish people.

The Lord shall judge his people - He has an absolute right over them as their Creator, and authority to punish them for their rebellions as their Sovereign; yet he will repent himself - he will change his manner of conduct towards them, when he seeth that their power is gone - when they are entirely subjugated by their adversaries, so that their political power is entirely destroyed; and there is none shut up or left - not one strong place untaken, and not one family left, all being carried into captivity, or scattered into strange lands. Or, he will do justice to his people, and avenge them of their adversaries; see Deu 32:35.

He shall say - He shall begin to expostulate with them, to awaken them to a due sense of their ingratitude and rebellion. This may refer to the preaching of the Gospel to them in the latter days.

See now that I-am he - Be convinced that God alone can save, and God alone can destroy, and that your idols can neither hurt nor help you.

I kill, and I make alive, etc. - My mercy is as great as my justice, for I am as ready to save the penitent as I was to punish the rebellious.

For I lift up my hand to heaven - See concerning oaths and appeals to God in the note on Deu 6:13 (note).

From the beginning of revenges - The word פרעות paroth, rendered revenges, a sense in which it never appears to be taken, has rendered this place very perplexed and obscure. Mr. Parkhurst has rendered the whole passage thus: -

I will make my arrows drunk with blood;

And my sword shall devour flesh,

With the blood of the slain and captive

From the hairy head of the enemy.

Probably מראש פרעות merosh paroth may be more properly translated, from the naked head - the enemy shall have nothing to shield him from my vengeance; the crown of dignity shall fall off, and even the helmet be no protection against the sword and arrows of the Lord.

Rejoice, O ye nations - Ye Gentiles, for the casting off of the Jews shall be the means of your ingathering with his people, for they shall not be utterly cast off. (See Rom 15:9, for in this way the apostle applies it). But how shall the Gentiles be called, and the Jews have their iniquity purged? He will be merciful unto his land and to his people, וכפר vechipper, he shall cause an atonement to be made for his land and people; i. e., Jesus Christ, the long promised Messiah, shall be crucified for Jews and Gentiles, and the way to the holiest be made plain by his blood.

The people have long been making atonements for themselves, but to none effect, for their atonements were but signs, and not the thing signified, for the body is Christ; now the Lord himself makes an atonement, for the Lamb of God alone taketh away the sin of the world. This is a very proper and encouraging conclusion to the awfully important matter of this poem.

Israel shall be long scattered, peeled, and punished, but they shall have mercy in the latter times; they also shall rejoice with the Gentiles, in the common salvation purchased by the blood of the Savior of all mankind.

And Moses came - Probably from the tabernacle, where God had given him this prophetic ode, and he rehearsed it in the ears of the people.

Set your hearts unto all the words - Another proof that all these awful denunciations of Divine wrath, though delivered in an absolute form, were only declaratory of what God would do If they rebelled against him.

Through this thing ye shall prolong your days - Instead of being cut off, as God here threatens, ye shall be preserved and rendered prosperous in the land which, when they passed over Jordan, they should possess.

Get thee up into this mountain Abarim - The mount of the passages, i. e., of the Israelites when they entered into the promised land. See the notes on Num 27:12.

And die in the mount - as Aaron - Some have supposed that Moses was translated; but if so, then Aaron was translated, for what is said of the death of the one is said of the death of the other.

Ye trespassed against me - at the waters of Meribah - See the note on Num 20:12.

Thou shalt see the land before thee - See Num 27:12, etc. How glorious to depart out of this life with God in his heart and heaven in his eye! his work, his great, unparalleled usefulness, ending only with his life. The serious reader will surely join in the following pious ejaculation of the late Rev. Charles Wesley, one of the best Christian poets of the last century: - "O that without a lingering groan

I may the welcome word receive;

My body with my charge lay down,

And cease at once to work and live!"

It would require a dissertation expressly formed for the purpose to point out the general merit and extraordinary beauties of this very sublime ode. To enter into such particulars can scarcely comport with the nature of the present work. Drs. Lowth, Kennicott, and Durell, have done much in this way; and to their respective works the critical reader is referred. A very considerable extract from what they have written on this chapter may be found in Dr. Dodd's notes. In writing this ode the design of Moses was,

1. To set forth the Majesty of God; to give that generation and all successive ones a proper view of the glorious perfections of the object of their worship. He therefore shows that from his holiness and purity he must be displeased with sin; from his justice and righteousness he must punish it; and from the goodness and infinite benevolence of his nature he is ever disposed to help the weak, instruct the ignorant, and show mercy to the wretched, sinful sons and daughters of men.

2. To show the duty and interest of his people. To have such a Being for their friend is to have all possible happiness, both spiritual and temporal, secured; to have him for their enemy is to be exposed to inevitable destruction and ruin.

3. To warn them against irreligion and apostasy; to show the possibility of departing from God, and the miseries that would overwhelm them and their posterity should they be found walking in opposition to the laws of their Creator.

4. To give a proper and impressive view of the providence of God, by referring to the history of his gracious dealings with them and their ancestors; the minute attention he paid to all their wants, the wonderful manner in which he led, fed, clothed, protected, and saved them, in all their travels and in all perils.

5. To leave on record an everlasting testimony against them, should they ever cast off his fear and pollute his worship, which should serve at once as a warning to the world, and a vindication of his justice, when the judgments he had threatened were found to be poured out upon them; for he who loved them so long and so intensely could not become their enemy but in consequence of the greatest and most unprincipled provocations.

6. To show the shocking and unprecedented ingratitude which induced a people so highly favored, and so wondrously protected and loved, to sin against their God; and how reasonable and just it was, for the vindication of his holiness, that God should pour out upon them such judgments as he had never inflicted on any other people, and so mark their disobedience and ingratitude with fresh marks of his displeasure, that the punishment should bear some proportion to the guilt, and that their preservation as a distinct people might afford a feeling proof both of the providence and justice of God.

7. To show the glory of the latter days in the re-election of the long reprobated Jewish nation, and the final diffusion of his grace and goodness over the earth by means of the Gospel of Christ.

And all this is done with such strength and elegance of diction, with such appropriate, energetic, and impressive figures and metaphors, and in such a powerful torrent of that soul-penetrating, pure poetic spirit that comes glowing from the bosom of God, that the reader is alternately elated or depressed, filled with compunction or confidence, with despair or hope, according to the quick transitions of the inimitable writer to the different topics which form the subject of this incomparable and wondrously varied ode. May that Spirit by which it was dictated give it its fullest, most durable, and most effectual impression upon the mind of every reader!

O heavens, O earth - You lifeless and senseless creatures, which he calls upon partly to accuse the stupidity of Israel, that were more dull of hearing than these: and partly as witnesses of the truth of his sayings and the justice of God's proceedings against them.

As the rain - Look what effect rain and dew have upon herbs and grass which they make fresh and fragrant and growing, the same effect may my discourse have upon your hearts, that is, to make them soft and pliable and fruitful.

The name of the Lord - His glorious excellencies and righteous actions, by which he hath made himself known as a man is known by his name, and by which it will appear both that there is no blame to be laid upon him whatsoever befals you, and that it is gross madness to forsake such a God for dumb idols. Ascribe ye - As I am about to publish the majesty and glory of God, so do you also acknowledge it.

A rock - As for the stability of his nature, and invincibleness of his power, so also for his fixedness and immutability in his counsels and promises and ways; so that is there shall be a sad change in your affairs, remember that this proceeds from yourselves and from the change of your ways towards God, and not from God, in whom there is no variableness or shadow of change, Jam 1:17. His work - All his works and actions are unblameable, perfect, wise and righteous. His ways - All his administrations in the world and particularly with you are managed with wisdom and justice. A God of truth - Constant to his promises: you cannot accuse him of any unfaithfulness to this day.

They - The Israelites. Their spot - The wickedness with which they are stained, is not of his children - Plainly shews they are not his children, but the devil's. God's children have no such spot. Indeed this text does not affirm, they have any spot at all. Perverse - Froward and untractable: Crooked - Irregular and disorderly.

O foolish people and unwise! - Fools and double fools! Fools indeed, to disoblige one, on whom you so entirely depend! Who hath bewitched you! To forsake your own mercies for lying vanities! Bought thee - That hath redeemed thee from Egyptian bondage. Made thee - Not only in a general by creation, but in a peculiar manner by making thee his peculiar people. Established - That is, renewed and confirmed his favour to thee, and not taken it away, which thou hast often provoked him to do.

The days of old - The events of ancient days or former ages, and thou wilt find that I had a respect unto thee not only in Abraham's time, but long before it.

Their inheritance - When God by his providence allotted the several parts of the world to several people, which was done Gen 10:1 - 32 Gen 11:1 - 9. When he separated - Divided them in their languages and habitations according to their families. He set the bounds - That is, he disposed of the several lands and limits of the people so as to reserve a sufficient place for the great numbers of the people of Israel. And therefore he so guided the hearts of several people, that the posterity of Canaan, which was accursed of God, and devoted to ruin, should be seated in that country which God intended for the children of Israel, that so when their iniquities were ripe, they might be rooted out, and the Israelites come in their stead.

His people - It is no wonder God had so great a regard to this people, for he chose them out of all mankind to be his peculiar portion.

He found him - Not by chance, but as it were looking out and seeking for him. He did indeed manifest himself to him in Egypt, but it was in the wilderness at Sinai, God found him in an eminent manner, and revealed his will to him, and entered into covenant with him, and imparted himself and his grace and blessing to him. By this word he also signifies both their lost condition in themselves, and that their recovery was not from themselves, but only from God who sought and found them out by his grace. In the waste howling wilderness - In a place destitute of all the necessaries and comforts of life, which also was a type of that desolate and comfortless condition in which all men are before the grace of God finds them out; where instead of the voices of men, is nothing heard but the howlings and yellings of ravenous birds and beasts. He led them - He conducted them frons place to place by his cloudy pillar and providence. Or, he compassed him about, by his provident care, watching over him and preserving him on every side. As the apple of his eye - As men use to keep the apple of their eye, that is, with singular care and diligence, this being as a most tender, so a most useful part.

Her nest - Her young ones in the nest; which she by her cry and motion provoketh to fly. Her wings - As preparing herself to fly. On her wings - Or, as on her wings, that is, gently, and tenderly and safely too, as if she carried them not in her claws for fear of hurting them, but upon her wings. Some say, the eagle doth usually carry her young ones upon her wings.

Did lead them - When they were shut up in Egypt as in their nest whence they durst not venture to fly nor stir, he taught and encouraged and enabled them to fly out from that bondage, he dealt tenderly with them, bearing with their infirmities, keeping them from all harms. With him - To assist him at that work or to deliver them. The more unworthy they in giving to idols a share in that worship which they owe to God only.

The high places - To conquer their strongest holds, which often are in the mountains, and their cities fenced with walls of greatest height and strength. To ride upon, in scripture phrase, is to subdue or conquer. Out of the rock - This being a land flowing with honey, where the bees made honey in the holes of rocks, or in the trees that grew upon or among the rocks. Out of the flinty rocks - The olive - trees grow and bear most fruit in rocky or hilly places.

Fat of lambs - For though the fat wherewith the inward parts were covered was not to be eaten by them, but offered to God, yet that fat which was mixed with the flesh they might eat, as the Jewish doctors note. Basham - A place famous for excellent cattle. Fat of kidneys of wheat - With the finest of the grains of wheat; compared to kidneys for their shape and largeness.

Jeshurun - Israel whom he calls right or upright, (as the word signifies) partly by way of instruction to mind them what they professed and ought to be; and partly by way of exprobration, to shew them what a shame it was to degenerate so much from their name and profession. Kicked - As well fed cattle use to do: he grew insolent and rebellious against God and against his word and spirit.

To jealousy - To anger and fury, for jealousy is the rage of a man. And withall it implies the ground of his anger, their falseness to God whom they had accepted as their husband, and their spiritual whoredom with other gods.

Unto devils - Unto idols, which the devils brought into the world in opposition to God, in and by which the devils often manifested themselves to men, and gave them answers, and received their worship. The Gentiles pretended to worship God in those idols, and the devils which inspired them, deluded the nations with pretences that they were a sort of lower gods. Moses takes off this mark, and shews the Israelites that these pretended gods were really devils, and therefore that it was the height of madness to honour or worship them. Not to God - For God utterly rejected those sacrifices which they offered to him together with idols. They knew not - Or, who never knew them, that is, never shewed any kindness to them, or did them any good: New gods - Not simply or absolutely, for some of these had been worshipped for many generations, but comparatively to the true God, who is the ancient of days, De 7:9, and who was worshipped from the beginning of the world. Feared not - Served not, worshipped not.

Of the rock - Of God, one of whose titles this is, or of Christ, who is called the rock, 1Cor 10:4, whom the Israelites tempted.

His sons and daughters - Such they were by calling and profession.

I will see - I will make them and others see, what the fruit of such actions shall be. No faith - No fidelity: perfidious, that have broken their covenant so solemnly made with me.

I will move them to jealousy with those that are not a people - With the Heathen nations, who are none of my people, who scarce deserve the name of a people, as being without the knowledge and fear of God, which is the foundation of all true policy and government, and many of them destitute of all government, laws and order. And yet these people I will take in your stead, receive them and reject you; which, when it came to pass how desperately did it provoke the Jews to jealousy? A foolish nation - So the Gentiles were both in the opinion of the Jews and in truth and reality, notwithstanding all their pretences to wisdom, there being nothing more foolish or brutish than the worship of idols.

A fire is kindled - Great and grievous judgments shall be inflicted, which often come under the name of fire. 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 the mountains. It shall burn unto the lowest hell: it shall bring them to the very depth of misery in this world, which yet will he but a faint resemblance of their endless misery in the next.

Spend mine arrows - Even empty my quiver, and send upon them all my plagues, which, like arrows shot by a skilful and strong hand, shall speedily reach and certainly hit and mortally wound them.

With hunger - With famine, which burns and parches the inward parts, and make the face black as a coal, Lam 4:8. Burning heat - From fevers or carbuncles, or other inflaming distempers.

The wrath - Their rage against me, as it is expressed, Isa 37:28,29, their furious reproaches against my name, as if I were cruel to my people or unable to deliver them. The fear hereof is ascribed to God after the manner of men. Strangely - Insolenty and arrogantly above what they used to do.

Void of counsel - Their enemies are foolish people, and therefore make so false and foolish a judgment upon things.

They - Israel. Latter end - What their end will be, and that tho' God spare them long, yet at last judgment will certainly overtake them.

One - Israelite. Their rock - Their God, who was their refuge and defence. Sold them - Namely, for bond - slaves, had given themselves up into their enemies hands. Shut them up - As it were in the net which their enemies had laid for them.

Being judges - Who by their dear bought experience have been forced to acknowledge that our God was far stronger than they and their false gods together.

For - As if he had said, This is the reason why their rock hath shut them up. Their vine is of the vine of Sodom - The people of Israel, which I planted as a choice vine, are now degenerated and become like the vine of Sodom, their principles and practices are all corrupt and abominable. Bitter - Their fruits are loathsome to me, mischievous to others, and at last will be pernicious to themselves.

This - All their wickedness mentioned before. My long suffering towards them may make them think I have forgotten their sins, but I remember them punctually, they are sealed up as in a bag, Job 14:17, and as men seal up their treasures.

Their feet shall slide - They who now think they stand fast and unmoveable, shall fall into utter destruction. In due time - Though not so soon as some may expect, yet in that time when it shall be most proper, when they have filled up the measure of their sins. At hand - Heb. is near. So the scripture often speaks of those things which are at many hundred years distance, to signify, that though they may be afar off as to our measures of time, yet in God's account they are near, they are as near as may be, when the measure of their sins is once full, the judgment shall not be deferred.

For - Or, nevertheless, having spoken of the dreadful calamity which would come upon his people, he now turns his discourse into a more comfortable strain, and begins to shew that after God had sorely chastised his people, he would have mercy upon them and turn their captivity. Judge his people - Shall plead their cause, shall protect and deliver them. Repent - Of the evils he hath brought upon them. None shut up - Either in their strong cities or castles or other hiding places, or in the enemies hands or prisons, whence there might be some hope or possibility of redemption; and none left, as the poor and contemptible people are neglected and usually left by the conquerors in the conquered land, but all seem to be cut off and destroyed.

He shall say - The Lord, before he deliver his people, will first convince them of their former folly in forsaking him and following idols.

Which did eat - That is, to whom you offered sacrifices and oblations after the manner of the Gentiles. Help you - If they can.

See now - Learn by your own sad experience what vain and impotent things idols are. I am he - The only true, omnipotent and irresistible God.

I lift up my hand - I solemnly swear, that I will do what here follows. I live - As sure as I live.

If I whet my sword - If once I begin to prepare for war and for the execution of my sentence. Judgment - Of the instruments of judgment, of the weapons of war. A metaphor from warriors, that take their weapons into their hand, when they intend to fight.

Captives - Whom my sword hath sorely wounded, though not utterly killed. From the beginning - When once I begin to revenge myself and my people upon mine and their enemies, I will go on and make a full end.

Rejoice - He calls upon the nations to rejoice and bless God for his favours, and especially for the last wonderful deliverance which shall be given to the Jews, when they shall be converted to the gospel in the last days; which they have all reason to do, because of that singular advantage which all nations will have at that time and upon that occasion.

He and Hoshea - Or Joshua. Probably 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 Joshua, as well as Moses, would be a witness against them, if ever they forsook God.

Not vain - It is not an unprofitable or contemptible work I advise you to, but well worthy of your most serious care.

That self - same day - Now he had finished his work, why should he desire to live a day longer? He had indeed formerly desired and prayed, that he might go over Jordan: but now he is entirely satisfied, and saith no more of that matter.

Nebo - A ridge or top of the mountains of Abarim.

Because ye trespassed - God reminds him of the sin he had committed long before. It is good for the holiest of men to die repenting, even of their early sins.

Yet thou shalt see the land - And see it as the earnest of that better country, which is only seen with the eye of faith. What is death to him who has a believing prospect and a steadfast hope of eternal life?

1 GIve ear, O ye heavens , and I will speak: and hear, O earth , the words of my mouth.

Either 1. Angels and men. Or 2. You lifeless and senceless creatures, heaven and earth, which he calls upon partly to accuse the stupidity of Israel, that were more dull of hearing than these: and partly as witnesses of the truth of his sayings and the justice of Gods proceedings against them.

Either 1. Angels and men. Or 2. You lifeless and senceless creatures, heaven and earth, which he calls upon partly to accuse the stupidity of Israel, that were more dull of hearing than these: and partly as witnesses of the truth of his sayings and the justice of Gods proceedings against them.

Marginal references: chap. 4. 36. & 30. 19. Psal. 50. 4. Isa. 1. 2. Jer 2. 12. & 6. 19.

2 My doctrine shall drop as the rain , my speech shall distill as the dew, as the small rain upon the tender herb, and as the showers upon the▪ grass.

Look what effect rain and dew have upon herbs and grass which they make fresh and fragrant and growing, the same effect I may justly expect and hope that my discourse wil have upon your hearts, i. e. to make them soft and pliable and fruitful. Or this may be a prayer, Let my doctrine drop, &c. O that it might do so, that my discourse might not be lost upon you, but be profitable to you; the future tense of the indicative mood being put for the imperative mood, as is usual.

Marginal references: Isa. 55. 10, 11. 1 Cor. 3. 6, 7, 8.

3 Because I will publish the Name of the LORD : ascribe ye greatness unto our God .

(i. e.) His glorious excellencies and righteous and worthy actions, by which he hath made himself known as a man is known by his name, and by which it will appear both that there is no blame to be laid upon him whatsoever befals you, and that it is gross madness to forsake such a God for dumb Idols and meer vanities.

As I am about to publish the great power and Majesty and glory of God, so do you also own and acknowledge it, as you have reason to do; or do you attend to the words which God hath commanded me to speak to you in his Name with that diligence, reverence and godly fear which the presence of so great and glorious a Majesty calls for.

4 He is the rock , his work is perfect : for all his wayes are judgment : a God of truth , and without iniquity, just and right is he.

Or, a rock, as for the stability and everlastingness of his nature, and invincibleness of his power, so also for his fixedness and immutability in his counsels and promises and wayes; so that if there shall be a sad change in your affairs from an high and prosperous, to a calamitous and deplorable, condition, as there will be, remember this proceeds from your selves and from the change of your ways and carriages towards God, and not from God, in whom there is no variableness nor shadow of change, Iam. 1. 17.

All his works and actions are unblameable, as being perfectly wise and righteous, as it follows.

All his administrations in the world and particularly all his dealings with you are managed with judgment and justice.

Constant to his promises: you cannot accuse him of any levity or unfaithfulness towards you to this day.

5 They have corrupted themselves , their spot is not the spot of his children: they are a perverse and crooked generation .

(i. e.) The Israelites, as the following words manifest.

This phrase sometimes in Scripture notes sin, and sometimes destruction. And so the sense may be either 1. Their wickedness is not from God but from themselves, and their own choice, they have wilfully and industriously depraved themselves, and sold themselves to sin. Or rather 2. Their destruction is not from God, who is just and true, &c. as was now said, but wholly and solely from themselves, and from their own wickedness, as it here follows.

(i. e.) Their blemishes or sins are not committed through ignorance or frailty or surprizal, as good men sometimes sin, but they proceed from design and deliberation, are accompanied with malice and wilfulness and contempt, and followed with obstinacy, impenitency and incorrigibleness. So that they carry themselves not like my children and people as they seem to be and profess to be, but like mine enemies.

Not onely some few of them but the whole body or generation of them are perverse, (i. e.) froward and untractable, and crooked, (i. e.) irregular and disorderly, not agreeing with the straight and righteous nature of God and of his law. Compare Isa. 42. 16.

Marginal references: Heb. he hath corrupted to himself.; Or, that they are not his children that is their blot.

6 Do ye thus requite the LORD, O foolish people and unwise? is not he thy father that hath bought thee ? Hath he not made thee and established thee? .

That hath redeemed and rescued thee from Egyptian bondage.

(i. e.) Advanced thee, as that word is used, 1 Sam. 12. 6. Esth. 6. 6. & Psal. 95. 6. & 149. 2. Isa. 43. 7. Made thee, not onely in a general and common way by Creation or production, but in a peculiar manner by adoption or making thee his peculiar people and children.

(i. e.) Renewed and confirmed his grace and favour to thee, and not taken it away from thee, which thou hast oft provoked him to do.

7 Remember the dayes of old consider, the years of many generations, ask thy father, and he will shew thee, thy elders, and they will tell thee.

(i. e.) The history and events of antient dayes or former ages, and thou wilst find that I had a respect unto thee not onely in Abrahams time, but long before it. Compare Ier. 2. 20.

Marginal references: Heb. of eternity. Isa. 63. 11. Mic. 5. 2.; Heb. generation & generation.

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 .

When God by his providence did allot the several parts of the world to several people, which was done Gen. 10. and 11. See Deut. 2. 5, 9. Amos 9. 7. Act. 17. 26, 27.

(i. e.) Divided them in their languages and habitations according to their families.

(i. e.) He disposed of the several lands and limits of the people so as he did reserve a convenient and sufficient place for the great numbers of the people of Israel, whom he designed to make as numerous as the stars of heaven. And therefore he so guided the hearts of several people that the posterity of Canaan, which was accursed of God, Gen. 9. 25, 26, 27. and devoted to ruine should be seated in that country which God intended for the children of Israel, that so when their iniquities were ripe and Gods time came they might be rooted out, and the Israelites might come in their stead.

Marginal references: Zech. 9. 2▪ Act. 17. 26.; Heb. peoples.

9 For the LORDS portion is his people : Jacob is the lot of his inheritance.

It is no wonder God had so great a regard to this people, for he chose them out of all mankind to be his peculiar portion and treasure.

Marginal references: Exod. [illegible: 1 word] [illegible: 1 word]; [illegible: 1 word]

10 He found him in a desert land , and in the wast howling wilderness : he led him about , he instructed him, he kept him as the apple of his eye .

Not by chance, but as it were looking out and seeking for him, he met with him there. He did indeed manifest himself to him in Egypt, but it was in the wilderness at Sinai where he found God and God found him in an eminent manner and revealed his mind and will to him and entred into covenant with him and imparted himself and his grace and blessing to him, that being the place appointed even in Egypt for God and Israel to meet together, Exod. 3. 12. By this word he also signifies both their lost condition in themselves, and that their recovery was not from themselves, but onely from God who sought and found them out by his grace.

In a place destitute of all the necessaries and comforts of life, which also was a type of that desolate and comfortless condition in which all men are before the grace of God finds them out. See Cant. 3. 6. and 8. 5. Ezek. 16. 4. Hos. 9. 15. and 13. 10.

Where in stead of the voices of men is nothing heard but the howlings and yellings and scrietches of ravenous birds and beasts. See Isa. 43. 20. Mich. 1. 8.

He conducted them from place to place by his cloudy pillar and providence. See Exod. 13. 18, &c. Or, he compassed him about, by his provident care over him, watching over him and preserving him on every side. Compare Psal. 32. 7.

As men use to keep the apple of their eye, i. e. with singular care and diligence, this being as most tender so a most useful part. Compare Psal. 17. 8. Prov. 7. 2. Zech. 2. 8.

Marginal references: chap. 8. 15▪ Jer. [illegible: 1+ letters]. 6.; Or, camp[illegible: 1+ letters] him about.; Psal. 17. 8. Zech. 2. 8.

11 As an eagle stirreth up her nest , fluttereth over her young, spreadeth abroad her wings d, taketh them, beareth them on her wings :

(i. e.) Her young ones in the nest, by a common Metonymy, which she by her cry and motion provoketh to flie by her example.

Or, as on her wings, i. e. gently and tenderly and safely too, as if she carried them not in her claws for fear of hurting them but upon her wings. So it is onely an Ellipsis of the particle as, which is frequent, as hath been shewed. Though some say, the eagle doth usually carry her young ones upon her wings.

Marginal references: Exod. 19 [illegible: 1+ letters] chap. 1. 31. Isa. 31. 5.

12 So the LORD alone did lead him , and there was no strange God with him .

(i. e.) When they were shut up in Egypt as in their nest whence they durst not venture to fly nor stir, he taught and incouraged and enabled them to flie out and free themselves from that bondage, and brought them into a state of liberty and safety, he dealt tenderly with them, bearing with their infirmities, keeping them from all harms.

To wit, to assist him in that work or to deliver them. The more unworthy they in giving to Idols a share in that worship and service which they owe to God onely.

Marginal references: Isa. 43. 12.

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 .

(i. e.) To conquer their strongest holds, which oft-times are in the mountains, and their cities fenced with walls of greatest height and strength, Deut. 1. 28. and 2. 36. and 33. 29. Isa. 58. 14. To ride upon in Scripture phrase is to subdue or conquer, as Psal. 45. 4. and 66. 12. Rev. 6. 2. and 19. 11, 14.

This being a land flowing with hony, Exod. 3. 8, 17. where the bees made hony even in woods, as 1 Sam▪ 14. or in the holes of rocks, or in the trees that grew upon or among rocks.

The olive trees grow and fructifie most in rocky or hilly places.

Marginal references: Psal. 81. 1[illegible: 1+ letters].

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 .

For though the fat wherewith the inward parts were covered was not to be eaten by them but offered to God, Lev. 3. 9, 10. yet that fat which was fast joyned to and mixed with the flesh they might eat, as the Iewish Doctours note.

A place famous for excellent cattel, Numb. 32. 4, 33.

(i. e.) With the finest of the grains or kernels of wheat compared to kidneys for their shape and plumpness and largeness. Compare Psal. 81. 16. and 147. 14.

Wine not mixed with water, but pure as it comes from the grape, which was of a red or bloody colour. See Psal. 75. 8. Isa. 27. 2.

15 But Jesurun 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.

(i. e.) Israel, as is agreed by Christian and Iewish Interpreters, whom he calls right or upright or righteous, (as the word signifies) not that they were so indeed, but partly by way of instruction to mind them what they professed and promised and ought to be; and partly by way of exprobration, to shew them how unlike they were to the people of God which they pretended to be, and what a shame it was to them to degenerate so much from their name and profession.

As well fed and wanton cattel use to do: he grew insolent and rebellious against God and against his word and spirit.

Which is here rightly understood and supplied, by comparing this place with Iob 15. 27. Psal. 17. 10.

Marginal references: Isa. 44. 2.; Neh. 9. 25. Jer. 2. 7. and 5. 7. Hos. 13. 6.

16 They provoked him to jealousie with strange gods, with abominations provoked they him to anger.

(i. e.) To anger and fury, for jealousie is the rage of a man, Prov. 6. 34. And withall it implies the ground of this anger, to wit, their falseness to God whom they had owned and accepted as their husband, and their spiritual whoredom with other Gods.

17 They sacrificed unto devils , not to God : to gods whom they knew not , to new gods, that came newly up , whom your fathers feared not .

(i. e.) Unto Idols, which the Devils brought into the World in opposition to God, in and by which the Devils ofttimes manifested themselves unto men and gave them answers, and received their worship. Compare 1 Cor. 10. 20. The Gentiles pretended to worship God in these Idols, and the Devils which inspired them deluded the nations with false pretences that they were a sort of lower Gods. Moses therefore takes off this mask, and shews the Israelites that these pretended Gods were really Devils, those great enemies of mankind, and therefore that it was the height of madness to honour or worship them.

This he saith, either because though at first they joyned God and Idols together in worship, yet at last they quite forsook God and adhered to Idols onely: or because God utterly rejected those sacrifices which they offered to him together with Idols, and took them for no sacrifices. See 1 Cor. 10. 21.

Or, who never knew them, i. e. never shewed any kindness to them, or did them any good: for so words of knowledge are oft used, as Psal. 1. 6. Hos. 13. 5.

Not simply or absolutely, for some of these Gods had been worshipped for many generations and had a fair pretence of long antiquity, but comparatively to the true God, who is the antient of dayes, Dan. 7. 9. and who was worshipped from the beginning of the world. To this original and first antiquity Moses recals them; as also our Saviour doth recal the Iews to the first institution, Mat. 19. 8. And therefore we may safely follow both their patterns in despising all pretences of antiquity which are contrary to Gods first institutions contained (as all confess) in the holy Scriptures.

(i. e.) Served not, worshipped not, but justly despised and abhorred them.

Marginal references: Lev. 17. 7. Psal. 106. 37. 1 Cor. 10. 20. Rev. 9. 20.; Or, which were not God.

18 Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee.

(i. e.) Of God, one of whose titles this is, above ver. 4. Isa. 44. 8. or of Christ, who is called the rock, 1 Cor. 10. 4. whom the Israelites are said to have tempted, there ver. 9.

(i. e.) Who hath adopted you to be his people, and hath shewed as much care and kindness to you, as if he had begotten you.

19 And when the LORD saw it, he abhorred them, because of the provoking of his sons, and of his daughters .

Because of their sins whereby they provoked him to anger. Or, by reason of his great and just anger against them he abhorred or reprobated or cast off his sons and his daughters, for such they were by calling and profession, but not in truth and reality, ver. 5.

Marginal references: Or, despised.

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 there is no faith .

I will see and observe what will be the issue of all this, what will become of them at last: but this God doth not see onely by way of speculation but practically, i. e. considers with himself what he shall do with them, and how he shall punish them, and sees what he will or purposes to do. A speech after the manner of men. Or I will see is put for, I will make them and others to see, what the fruit of such actions shall be. Hebrew verbs in Cal do ofttimes take the signification of Hiphil.

Persidious, that have broken their covenant so solemnly made with me.

Marginal references: Isa. 30. 9.

21 They have moved me to jealousie with that which is not god, they have provoked me to anger with their vanities: and I will move them to jealousie with those which are not a people , I will provoke them to anger with a foolish nation .

(i. e.) With the Gentile or Heathenish nations, who are none of my people, who scarce deserve the name of a people, as being without yoke, without the knowledge and fear of God which is the foundation of all true policy and government, and without righteous and necessary laws; and many of them are destitute of all government and laws and order, barbarous and rude and savage and brutish in their manners. And yet these people I will prefer before you and take into your stead, receive them and reject you; which, when it came to pass how desperately it provoked the Iews to jealousie, may be gathered from Mat. 21. 43, &c. Act. 11. 2, 3. and 22. 21, 22, 23. 1 Thes. 2. 15, 16.

So the Gentiles were both in the opinion of the Iews, and in truth and reality, notwithstanding all their pretences to wisdom, Rom. 1. 22. there being nothing more foolish or brutish than the worship of Idols. See Ier. 10. 8. 1 Cor. 12. 2.

Marginal references: Hos. 1. 9. Rom. 10. 19.

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.

(i. e.) Great and grievous judgments shall be inflicted, which oft come under the name of fire, &c. See Deut. 4. 24. Ezek. 30. 8. Amos 2. 2, 5.

Or, unto hell or the graves beneath. The sence is, it shall not onely burn up all the corn and fruits and buildings which appear above ground, but it shall reach to the inwards and depths of the earth and burn up the very roots and hopes of future increase.

Marginal references: Jer. 15, 14▪ Lam. 4. 11.; Or, hath consumed.; Or, hath burned.

23 I will heap mischiefs upon them, I will spend mine arrows upon them.

(i. e.) Even empty my quiver, and send upon them all my plagues, which, like arrows shot by a skilful and strong hand shall speedily reach and certainly hit and mortally wound them. Compare Zech. 9. 14.

Marginal references: Isa. 26. 14, 15.; Psal. 7. 12, 13. Ezek. 5. 16.

24 They shall be burnt with hunger , and devoured with burning heat , and with bitter destruction: I will also send the teeth of beasts upon them, with the poyson of serpents of the dust .

With famine, which burneth and parcheth the inward parts, and makes the face black as a coal, Lam. 4. 8.

From fevers or carbuncles, or other inflaming distempers.

Who feed upon the dust, Gen. 3. 14. and lurk in it that they may surprize unwary passengers, Gen. 49. 17.

Marginal references: Heb. burning coals. Heb. 3. 5.; Lev. 26 22.

27 Were it not that I feared the wrath of the enemy , lest their adversaries should behave themselves strangely , and lest they should say, Our hand is high, and the LORD hath not done all this.

(i. e.) Their rage against me, as it is expressed Isa. 37. 28, 29. their insolent and furious reproaches against my name, as if I were unnatural and cruel to my people or unable to deliver them. Compare Exod. 32. 12. Numb. 14. 13. Deut. 9. 28. Ios. 7. 9. The fear hereof is ascribed to God after the manner of men.

(i. e.) Insolently and arrogantly above what they used to do. Or, make themselves strangers, i. e. either really not acknowledge or pretend they did not know that which I had publickly declared and they either did or easily might have known, to wit, that this judgment was inflicted upon them by my hand for their sins.

Marginal references: Or, our high hand, and not the LORD hath done all this.

28 For they are a nation void of counsel , neither is there any understanding in them.

Either 1. the enemies last mentioned, who are foolish people, and therefore make so false and foolish a judgment upon things. Or rather 2. the Israelites themselves, of whom he speaks both in the foregoing ver. 26. and in the whole foregoing chapter, and in the next v. 29. and afterwards.

That have not wisdom to direct themselves, nor discretion to desire and receive counsel from others, but rashly and madly go on in those courses which will certainly ruine them.

29 O that they were wise, that they understood this, that they would consider their latter end .

What their end will be, and that although God spare them long, yet at last judgment will certainly overtake them.

Marginal references: Psal. 94. 8.; Lam. 1. 9.

30 How should one chase a thousand , and two put ten thousand to flight, except their Rock had sold them , and the LORD had shut them up ?

Whence should this miraculous change come, that whereas God had promised that five Israelites should chase an hundred of their enemies, &c. Levit. 26. 8. now on the contrary one enemy should chase a thousand Israelites.

(i. e.) Their God, as before ver. 4, 18. who was their onely refuge and defence.

To wit, for bondslaves, had quitted his right and relation to them, and given them up into their enemies hands.

As it were in the net which their enemies had laid for them.

Marginal references: Josh. 23. 10. 2 Chro. 24. 24. Isa. 30. 17.; Psal. 44. 12. Isa. 50. 1. and 52. 3.

31 For their rock is not as our Rock, even our enemies themselves being judges .

Who by their dear bought experience have been forced to acknowledge that our God was far stronger than they and their [illegible: 1+ letters]ise Gods together. See Exod. 14. 25. Num. 23. 1 Sam. 4. 8. Ier. 40. 3.

32 For their vine is of the vine of Sodom , and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter .

Or, But; for these words seem to contain an answer to that question, ver. 30. how should, &c. To this he answers, 1. Negatively it was not from impotency in God, for if he had not forsaken and delivered them up, they could not have been so easily chased. 2. Positively, But, saith he, the true reason was this, their vine, &c.

The people of Israel, which I planted and brought up as a choice vine, are now degenerated and become like the vine of Sodom, their principles and practises are all corrupt and abominable. Compare Isa. 1. 10.

Their fruits or actions are most loathsome to me, malicious and mischievous to others, and at last will be pernicious to themselves.

Marginal references: Or, is worse than the vine of Sodom, &c.

33 Their wine is the poison of dragons , and the cruel venom of asps .

For although some write that the Dragons of Greece have no poison in them, yet that the African and Arabian Dragons, of which Moses here writes, have poison in them, is confessed by antient heathen authors.

Whose poison kills certainly and speedily, as Aristotle and others write.

34 Is not this laid up in store with me, and sealed up among my treasures?

(i. e.) All their wickedness mentioned before. My longsuffering towards them may make them and others think that I have forgotten their sins, but I remember them punctually, they are sealed up as in a bag, Iob 14. 17. and as men seal up their treasures, that nothing be lost, and I shall bring them to their remembrance also.

Marginal references: Jer. 2. 22. Hos. 13. 12.

35 To me belongeth vengeance and recompence, their feet shall slide in due time : for the day of their calamity is at hand , and the things that shall come upon them, make haste.

It is my office to punish sin, and therefore as I know their sins so I will assuredly punish them.

They who now think they stand fast and unmoveable they shall fall into utter destruction.

Though not so soon as some may expect it, yet in that time when it shall be most proper and seasonable, when they have filled up the measure of their sins. This due time may be the same with that fulness of time, Gal. 4. 4. when Christ came into the world, whom this people by wicked hands crucified and slew, Act. 2. 23. for which wrath came upon them to the uttermost, 1 Thes. 2. 15, 16.

Heb. is near. So the Scripture oft speaks of those things which are at many hundred years distance, to meet with objections arising in mens minds from the delays of them, and to signifie, that though they may be afar off as to our measures of time and expectation of the things, yet in Gods account they are near, they are as near as may be, as soon as ever the fit and the full time is come, they come instantly, they are nearer than sinners would have them, when the measure of their sins is once full, the judgment shall not be deferred.

Marginal references: Rom. 12. 19. Heb. 10. 30.; 2 Pet. 2. 3.

36 For the LORD shall judge his people , and repent himself for his servants , when he seeth that their power is gone, and there is none shut up, or left .

Or, Nevertheless, or, But yet, as the particle, chi, is sometimes used, as Iob 5. 7. Isa. 9. 1. and 49. 25. Having now spoken of the dreadful calamity which would come upon his people, he now turns his discourse into a more comfortable strain, according to the usual method of the Prophets, and here begins to shew that after God had humbled and sorely chastised his people, yet at last he would have mercy upon them and turn their captivity, as it here follows.

(i. e.) Shall plead their cause, shall protect and deliver them, as that phrase is oft used. See Psal. 7. 8. and 10. 18. Isa. 1. 17. and 11. 4. Ier. 5. 28. and 22. 16.

(i. e.) Repent of the evils he hath brought upon them, will change his course and carriage towards them.

None shut up, either in their strong cities or castles or other hiding places, or in the enemies hands or prisons, whence there might be some hope or possibility of redemption; and none left, as the poor and contemptible people are neglected and usually left by the conquerours in the conquered land, as 2 King. 25. 12. but all seem to be cut off and the people quite destroyed. So this phrase is used 1 King. 14. 10. and 21. 21. and 2 King. 9. 8. and 14. 26.

Marginal references: Psal. 106. 45. Jer. 31. 20.; Heb. hand.

37 And he shall say , where are their gods, their rock in whom they trusted?

The Lord, before he deliver his people, will first convince them of their former folly in forsaking him and following Idols: he will find an occasion from that miserable and hopeless condition into which their Idols have brought them to upbraid them with it.

Marginal references: Judg. 10. 1[illegible: 1+ letters]

38 Which did eat the fat of their sacrifices, and drank the wine of their drink-offerings ? let them rise up, and help you , and be your protection.

(i. e.) To whom you offered sacrifices and oblations after the manner of the Gentiles. See Exod. 34. 13. Psal. 106. 28. 1 Cor. 10. 20.

If they can do it. Compare Iudg. 10. 14. Ier. 2. 28.

Marginal references: Heb. [illegible: 1 word] [illegible: 1 word] for you.

39 See now , that I even I am he , and there is no god with me; I kill, and I make alive: I wound, and I heal: neither is there any that can deliver out of my hand.

Learn now by your own sad experience what vain and impotent things Idols are, and what a silly thing it was in you to put your trust in them, as they did ver. 37.

(i. e.) The onely true and omnipotent and irresistible God, as it here follows.

Marginal references: Psal. 102[illegible: 1+ letters] ▪; chap. 4. 35.; 1 Sam. 2. 5. Job 5. 18▪ Hos. 6. 1.

40 For I lift up my hand to heaven , and say, I live for ever .

(i. e.) I solemnly swear, that I will do what here follows, that, as I will deliver my people, so I will fully avenge my self upon all mine enemies, whom I have used as rods to scourge my people.

(i. e.) As sure as I live. Compare Ier. 4. 2. Heb. 6. 13. Rev. 10. 5, 6.

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.

If once I begin to prepare for war and for the execution of my sentence.

(i. e.) Of the instruments of judgment, of the weapons of war. A metaphor from warriours, that take their weapons into their hand, when they intend to fight.

Marginal references: Isa. 27. 1. [illegible: 1+ letters] 34. 5. & 65. 15. Ezek. 21. 1[illegible: 1+ letters]. [illegible: 1 word]

42 I will make mine arrows drunk with blood (and my sword shall devour flesh) and that with the blood of the slain, and of the captives , from the beginning of revenges upon the enemy .

Whom my sword hath sorely wounded, though not utterly killed.

(i. e.) When once I begin to revenge my self and my people upon mine and their enemies, I will go on and make a full end. Or, with the head, or with the blood of the bead, i. e. of the chief or chiefs, of the revenges of the enemy, i. e. of the revengeful or malicious enemy of God and of his people. The noun substantive is oft put for the adjective, as Gen. 17. 5. a multitude of nations is put for many nations, Rom. 4. 17. and Gen. 45. 22. changes of raiment, i. e. changeable raiment; and Psal. 99. 4. the kings strength, i. e. the strong and mighty king. And so here, the revenges of the enemy, i. e. the revengeful enemy. And by the head may be here understood either the Devil, or the heads and rulers of those Empires which were enemies to Gods people. Or, of the head shall be the revenges upon the enemies, i. e. I will take vengeance upon all mine enemies, yea upon the head or heads of them.

Marginal references: Job 13. 24 Jer. 30. 14 Lam. 2. 5.

43 Rejoyce, O ye nations, with his people , for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people.

This translation is justified by St. Paul, Rom. 15. 10. the particle with, being oft understood, as Lev. 26. 42. He calls upon the nations to rejoyce and bless God for his favours and especially for the last wonderful deliverance which shall be given to the Iews when they shall be converted unto the Gospel in the last days, which they have all reason to do not onely from that duty of sympathy which they owe to all people, and especially to Gods antient people, whereby they are to rejoyce with them that rejoyce, but because of that singular advantage and happiness which all nations will have at that time and upon that occasion. Or, rejoyce, O ye Gentiles, his people, i. e. O you Gentiles, who once were not Gods people, but now are his people, do you rejoyce for Gods mercies to the Iews his antient people, bless God for their conversion and salvation.

Marginal references: Or, praise [illegible: 1 word] people, ye [illegible: 1 word], or sing ye.; Rom. 15. 10.

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.

Or Ioshua: who is here joyned with Moses in this action, because though Moses onely spake the words, yet Ioshua consented to them, and, it may be, afterwards repeated them; this being not a song to be sung once for all, but a standing monument which was written and kept for future use, Deut. 31. 22, &c. and to be repeated again and again upon solemn occasions, which Ioshua and other succeeding Magistrates were to take care of.

Marginal references: Or, Ioshua.

47 For it is not a vain thing for you , because it is your life, and through this thing ye shall prolong your dayes, in the land whither ye go over Jordan to possess it.

It is not an unprofitable or contemptible work I advise you to, but well worthy of your most serious care oft to remember and diligently to consider it.

49 Get thee up into this mountain Abarim, unto mount Nebo , which is in the land of Moab, that is over against Jericho, and behold the land of Canaan, which I give unto the children of Israel for a possession:

Nebo was a ridge or top of the mountains of Abarim. See on Numb. 27. 12. Deut. 3. 27.

Deu 32:1-43

The Song of Moses. - In accordance with the object announced in Deu 31:19, this song contrasts the unchangeable fidelity of the Lord with the perversity of His faithless people. After a solemn introduction pointing out the importance of the instruction about to be given (Deu 32:1-3), this thought is placed in the foreground as the theme of the whole: the Lord is blameless and righteous in His doings, but Israel acts corruptly and perversely; and this is carried out in the first place by showing the folly of the Israelites in rebelling against the Lord (Deu 32:6-18); secondly, by unfolding the purpose of God to reject and punish the rebellious generation (Deu 32:19-23); and lastly, by announcing and depicting the fulfilment of this purpose, and the judgment in which the Lord would have mercy upon His servants and annihilate His foes (Deu 32:34-43).

The song embraces the whole of the future history of Israel, and bears all the marks of a prophetic testimony from the mouth of Moses, in the perfectly ideal picture which it draws, on the one hand, of the benefits and blessings conferred by the Lord upon His people; and on the other hand, of the ingratitude with which Israel repaid its God for them all. “This song, soaring as it does to the loftiest heights, moving amidst the richest abundance of pictures of both present and future, with its concise, compressed, and pictorial style, rough, penetrating, and sharp, but full of the holiest solemnity, a witness against the disobedient nation, a celebration of the covenant God, sets before us in miniature a picture of the whole life and conduct of the great man of God, whose office it pre-eminently was to preach condemnation” (O. v. Gerlach). - It is true that the persons addressed in this ode are not the contemporaries of Moses, but the Israelites in Canaan, when they had grown haughty in the midst of the rich abundance of its blessings, and had fallen away from the Lord, so that the times when God led the people through the wilderness to Canaan are represented as days long past away. But this, the stand-point of the ode, is not to be identified with the poet’s own time. It is rather a prophetic anticipation of the future, which has an analogon in a poet’s absorption in an ideal future, and differs from this merely in the certainty and distinctness with which the future is foreseen and proclaimed. The assertion that the entire ode moves within the epoch of the kings who lived many centuries after the time of Moses, rests upon a total misapprehension of the nature of prophecy, and a mistaken attempt to turn figurative language into prosaic history. In the whole of the song there is not a single word to indicate that the persons addressed were “already sighing under the oppression of a wild and hostile people, the barbarous hordes of Assyrians or Chaldeans” (Ewald, Kamphausen, etc.).How little firm ground there is for this assertion in the contents of the ode, is indirectly admitted even by Kamphausen himself in the following remarks: “The words of the ode leave us quite in the dark as to the author;” and “if it were really certain that Deuteronomy was composed by Moses himself, the question as to the authenticity of the ode would naturally be decided in the traditional way.” Consequently, the solution of the whole is to be found in thedictum, that “the circumstances which are assumed in any prophecy as already existing, and to which the prophetic utterances are appended as to something well known (?), really determine the time of the prophet himself;” and, according to this canon, which is held up as “certain and infallible,” but which is really thoroughly uncritical, and founded upon the purely dogmatic assumption that any actual foreknowledge of the future is impossible, the ode before us is to be assigned to a date somewhere about 700 years before Christ.

The Lord had indeed determined to reject the idolatrous nation, and excite it to jealousy through those that were “no people,” and to heap up all evils upon it, famine, pestilence, and sword; but the execution of this purpose had not yet taken place, and, although absolutely certain, was in the future still. Moreover, the benefits which God had conferred upon His people, were not of such a character as to render it impossible that they should have been alluded to by Moses. All that the Lord had done for Israel, by delivering it from bondage and guiding it miraculously through the wilderness, had been already witnessed by Moses himself; and the description in Deu 32:13 and Deu 32:14, which goes beyond that time, is in reality nothing more than a pictorial expansion of the thought that Israel was most bountifully provided with the richest productions of the land of Canaan, which flowed with milk and honey. It is true, the satisfaction of Israel with these blessings had not actually taken place in the time of Moses, but was still only an object of hope; but it was hope of such a kind, that Moses could not cherish a moment’s doubt concerning it. Throughout the whole we find no allusions to peculiar circumstances or historical events belonging to a later age. - On the other hand, the whole circle of ideas, figures, and words in the ode points decidedly to Moses as the author. Even if we leave out of sight the number of peculiarities of style (ἅπ. λεγόμενα), which is by no means inconsiderable, and such bold original composite words as לא־אל (not-God, Deu 32:21; cf. Deu 32:17) and לא־עם (not-people, Deu 32:21), which might point to a very remote antiquity, and furnish evidence of the vigour of the earliest poetry, - the figure of the eagle in Deu 32:11 points back to Exo 19:4; the description of God as a rock in Deu 32:4, Deu 32:15, Deu 32:18, Deu 32:30, Deu 32:31, Deu 32:37, recalls Gen 49:24; the fire of the wrath of God, burning even to the world beneath (Deu 32:22), points to the representation of God in Deu 4:24 as a consuming fire; the expression “to move to jealousy,” in Deu 32:16 and Deu 32:21, recalls the “jealous God” in Deu 4:24; Deu 6:15; Exo 20:5; Exo 34:14; the description of Israel as children (sons) in Deu 32:5, and “children without faithfulness” in Deu 32:20, suggests Deu 14:1; and the words, “O that they were wise,” in Deu 32:29, recall Deu 4:6, “a wise people.” Again, it is only in the Pentateuch that the word גּדל (greatness, Deu 32:3) is used to denote the greatness of God (vid., Deu 3:24; Deu 5:21; Deu 9:26; Deu 11:2; Num 14:19); the name of honour given to Israel in Deu 32:15, viz., Jeshurun, only occurs again in Deu 33:5 and Deu 33:26, with the exception of Isa 44:2, where it is borrowed from these passages; and the plural form ימות, in Deu 32:7, is only met with again in the prayer of Moses, viz., Psa 90:15.

Deu 32:1-5

“Introduction and Theme. - in the introduction (Deu 32:1-3), - “Give ear, O ye heavens, I will speak; and let the earth hear the words of my mouth. Let my doctrine drop as the rain, let my speech fall as the dew; as showers upon green, and rain-drops upon herb, for I will publish the name of the Lord; give ye greatness to our God,” - Moses summons heaven and earth to hearken to his words, because the instruction which he was about to proclaim concerned both heaven and earth, i.e., the whole universe. It did so, however, not merely as treating of the honour of its Creator, which was disregarded by the murmuring people (Kamphausen), or to justify God, as the witness of the righteousness of His doings, in opposition to the faithless nation, when He punished it for its apostasy (just as in Deu 4:26; Deu 30:19; Deu 31:28-29, heaven and earth are appealed to as witnesses against rebellious Israel), but also inasmuch as heaven and earth would be affected by the judgment which God poured out upon faithless Israel and the nations, to avenge the blood of His servants (Deu 32:43); since the faithfulness and righteousness of God would thus become manifest in heaven and on earth, and the universe be sanctified and glorified thereby. The vav consec. before אדבּרה expresses the desired or intended sequel: so that I may then speak, or “so will I then speak” (vid., Köhler on Hagg. p. 44, note).

Deu 32:2-3

But because what was about to be announced was of such importance throughout, he desired that the words should trickle down like rain and dew upon grass and herb. The point of comparison lies in the refreshing, fertilizing, and enlivening power of the dew and rain. Might the song exert the same upon the hearts of the hearers. לקח, accepting, then, in a passive sense, that which is accepted, instruction (doctrine, Pro 16:21, Pro 16:23; Isa 29:24). To “publish the name of the Lord:” lit., call, i.e., proclaim (not “call upon”), or praise. It was not by himself alone that Moses desired to praise the name of the Lord; the hearers of his song were also to join in this praise. The second clause requires this: “give ye (i.e., ascribe by word and conduct) greatness to our God.” גּדל, applied here to God (as in Deu 3:24; Deu 5:21; Deu 9:26; Deu 11:2), which is only repeated again in Psa 150:2, is the greatness manifested by God in His acts of omnipotence; it is similar in meaning to the term “glory” in Psa 29:1-2; Psa 96:7-8.

Deu 32:4-5

“The Rock - blameless is His work; for all His ways are right: a God of faithfulness, and without injustice; just and righteous is He. Corruptly acts towards Him, not His children; their spot, a perverse and crooked generation.” הצּוּר is placed first absolutely, to give it the greater prominence. God is called “the rock,” as the unchangeable refuge, who grants a firm defence and secure resort to His people, by virtue of His unchangeableness or impregnable firmness (see the synonym, “the Stone of Israel,” in Gen 49:24). This epithet points to the Mosaic age; and this is clearly shown by the use made of this title of God (Zur) in the construction of surnames in the Mosaic era; such, for example, as Pedahzur (Num 1:10), which is equivalent to Pedahel (“God-redeemed,” Num 34:28), Elizur (Num 1:5), Zuriel (Num 3:35), and Zurishaddai (Num 1:6; Num 2:12). David, who had so often experienced the rock-like protection of his God, adopted it in his Psalms (2Sa 22:3, 2Sa 22:32 = Psa 18:3, Psa 18:32; also Ps. 19:15; Psa 31:3-4; Psa 71:3). Perfect (i.e., blameless, without fault or blemish) is His work; for His ways, which He adopts in His government of the world, are right. As the rock, He is “a God of faithfulness,” upon which men may rely and build in all the storms of life, and “without iniquity,” i.e., anything crooked or false in His nature.

Deu 32:6-18

Expansion of the theme according to the thought expressed in Deu 32:5. The perversity of the rebellious generation manifested itself in the fact, that it repaid the Lord, to whom it owed existence and well-being, for all His benefits, with a foolish apostasy from its Creator and Father. This thought is expressed in Deu 32:6, in a reproachful question addressed to the people, and then supported in Deu 32:7-14 by an enumeration of the benefits conferred by God, and in Deu 32:15-18 by a description of the ingratitude of the people. Deu 32:6

“Will ye thus repay the Lord? thou foolish people and unwise! Is He not thy Father, who hath founded thee, who hath made thee and prepared thee?” גּמל, the primary idea of which is doubtful, signifies properly to show, or do, for the most part good, but sometimes evil (vid., Psa 7:5). For the purpose of painting the folly of their apostasy distinctly before the eyes of the people, Moses crowds words together to describe what God was to the nation - “thy Father,” to whose love Israel was indebted for its elevation into an independent people: comp. Isa 63:16, where Father and Redeemer are synonymous terms, with Isa 64:7, God the Father, Israel the clay which He had formed, and Mal 2:10, where God as Father is said to have created Israel; see also the remarks at Deu 14:1 on the notion of Israel’s sonship. - קונך, He has acquired thee; קנה, κτᾶσθαι, to get, acquire (Gen 4:1), then so as to involve the idea of κτίζειν (Gen 14:9), though without being identical with בּרא. It denotes here the founding of Israel as a nation, by its deliverance out of the power of Pharaoh. The verbs which follow (made and established) refer to the elevation and preparation of the redeemed nation, as the nation of the Lord, by the conclusion of a covenant, the giving of the law, and their guidance through the desert.

Deu 32:19-33

For this foolish apostasy the Lord would severely visit His people. This visitation is represented indeed in Deu 32:19, as the consequence of apostasy that had taken place, - not, however, as a punishment already inflicted, but simply as a resolution which god had formed and would carry out, - an evident proof that we have no song here belonging to the time when God visited with severe punishments the Israelites who had fallen into idolatry. In Deu 32:19 the determination to reject the degenerate children is announced, and in Deu 32:20-22 this is still further defined and explained. Deu 32:19

“And the Lord saw it, and rejected - from indignation at His sons and daughters.” The object to “saw” may easily be supplied from the context: He saw the idolatry of the people, and rejected those who followed idols, and that because of indignation that His sons and daughters practised such abominations. The expression “he saw” simply serves to bring out the causal link between the apostasy and the punishment. ויּנאץ has been very well rendered by Kamphausen, “He resolved upon rejection,” since Deu 32:20. clearly show that the rejection had only been resolved upon by God, and was not yet carried out. In what follows, Moses puts this resolution into the mouth of the Lord Himself.

Deu 32:34

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

Deu 32:35-36

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

Deu 32:37-38

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

Deu 32:39

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

Deu 32:40-42

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

Deu 32:43

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

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

Deu 32:48-52

“That self-same day,” viz., the day upon which Moses had rehearsed the song to the children of Israel, the Lord renewed the announcement of his death, by repeating the command already given to him (Num 27:12-14) to ascend Mount Nebo, there to survey the land of Canaan, and then to be gathered unto his people. In form, this repetition differs from the previous announcement, partly in the fact that the situation of Mount Nebo is more fully described (in the land of Moab, etc., as in Deu 1:5; Deu 29:1), and partly in the continual use of the imperative, and a few other trifling points. These differences may all be explained from the fact that the account here was not written by Moses himself.

The Song of Moses. (b. c. 1451.)

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 Lord : ascribe ye greatness unto our God. 4 He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he. 5 They have corrupted themselves, their spot is not the spot of his children: they are a perverse and crooked generation. 6 Do ye thus requite the Lord , O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee?

Here is, I. A commanding preface or introduction to this song of Moses, v. 1, 2. He begins, 1. With a solemn appeal to heaven and earth concerning the truth and importance of what he was about to say, and the justice of the divine proceedings against a rebellious and backsliding people, for he had said (ch. xxxi. 28) that he would in this song call heaven and earth to record against them. Heaven and earth would sooner hear than this perverse and unthinking people; for they revolt not from the obedience to their Creator, but continue to this day, according to his ordinances, as his servants (Ps. cxix. 89-91), and therefore will rise up in judgment against rebellious Israel. Heaven and earth will be witnesses against sinners, witnesses of the warning given them and of their refusal to take the warning (see Job xx. 27); the heaven shall reveal his iniquity, and the earth shall rise up against him. Or heaven and earth are here put for the inhabitants of both, angels and men; both shall agree to justify God in his proceedings against Israel, and to declare his righteousness, Ps. l. 6; see Rev. xix. 1, 2. 2. he begins with a solemn application of what he was about to say to the people (v. 2): My doctrine shall drop as the rain. "It shall be a beating sweeping rain to the rebellious;" so one of the Chaldee paraphrasts expounds the first clause. Rain is sometimes sent for judgment, witness that with which the world was deluged; and so the word of God, while to some it is reviving and refreshing—a savour of life unto life, is to others terrifying and killing—a savour of death unto death. It shall be as a sweet and comfortable dew to those who are rightly prepared to receive it. Observe, (1.) The subject of this song is doctrine; he had given them a song of praise and thanksgiving (Exod. xv.), but this is a song of instruction, for in psalms, and hymns, and spiritual songs, we are not only to give glory to God, but to teach and admonish one another, Col. iii. 16. Hence many of David's psalms are entitled Maschil—to give instruction. (2.) This doctrine is fitly compared to rain and showers which come from above, to make the earth fruitful, and accomplish that for which they are sent. (Isa. lv. 10, 11), and depend not upon the wisdom or will of man, Mic. v. 7. It is a mercy to have this rain come often upon us, and our duty to drink it in, Heb. vi. 7. (3.) He promises that his doctrine shall drop and distil as the dew, and the small rain, which descend silently and without noise. The word preached is likely to profit when it comes gently, and sweetly insinuates itself into the hearts and affections of the hearers. (4.) He bespeaks their acceptance and entertainment of it, and that it might be as sweet, and pleasant, and welcome to them as rain to the thirsty earth, Ps. lxxii. 6. And the word of God is likely to do us good when it is thus acceptable. (5.) The learned bishop Patrick understands it as a prayer that his words which were sent from heaven to them might sink into their hearts and soften them, as the rain softens the earth, and so make them fruitful in obedience.

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

1. He begins with this, and lays it down as his first principle, (1.) To preserve the honour of God, that no reproach might be cast upon him for the sake of the wickedness of his people Israel; how wicked and corrupt soever those are who are called by his name, he is just, and right, and all that is good, and is not to be thought the worse of for their badness. (2.) To aggravate the wickedness of Israel, who knew and worshipped such a holy god, and yet were themselves so unholy. And, (3.) To justify God in his dealings with them; we must abide by it, that God is righteous, even when his judgments are a great deep, Jer. xii. 1; Ps. xxxvi. 6.

2. Moses here sets himself to publish the name of the Lord (v. 3), that Israel, knowing what a God he is whom they had avouched for theirs, might never be such fools as to exchange him for a false god, a dunghill god. He calls upon them therefore to ascribe greatness to him. It will be of great use to us for the preventing of sin, and the preserving of us in the way of our duty, always to keep up high and honourable thoughts of God, and to take all occasions to express them: Ascribe greatness to our God. We cannot add to his greatness, for it is infinite; but we must acknowledge it, and give him the glory of it. Now, when Moses would set forth the greatness of God, he does it, not by explaining his eternity and immensity, or describing the brightness of his glory in the upper world, but by showing the faithfulness of his word, the perfection of his works, and the wisdom and equity of all the administrations of his government; for in these his glory shines most clearly to us, and these are the things revealed concerning him, which belong to us and our children, v. 4. (1.) He is the rock. So he is called six times in this chapter, and the LXX. all along translates it Theos, God. The learned Mr. Hugh Broughton reckons that God is called the rock eighteen times (besides in this chapter) in the Old Testament (though in some places we translate it strength), and charges it therefore upon the papists that they make St. Peter a god when they make him the rock on which the church is built. God is the rock, for he is in himself immutable immovable, and he is to all that seek him and fly to him an impenetrable shelter, and to all that trust in him an everlasting foundation. (2.) His work is perfect. His work of creation was so, all very good; his works of providence are so, or will be so in due time, and when the mystery of God shall be finished the perfection of his works will appear to all the world. Nothing that God does can be mended, Eccl. iii. 14. God was now perfecting what he had promised and begun for his people Israel, and from the perfection of this work they must take occasion to give him the glory of the perfection of all his works. The best of men's works are imperfect, they have their flaws and defects, and are left unfinished; but, as for God, his work is perfect; if he begin, he will make an end. (3.) All his ways are judgment. The ends of his ways are all righteous, and he is wise in the choice of the means in order to those ends. Judgment signifies both prudence and justice. The ways of the Lord are right, Hos. xiv. 9. (4.) He is a God of truth, whose word we may take and rely upon, for he cannot lie who is faithful to all his promises, nor shall his threatenings fall to the ground. (5.) He is without iniquity, one who never cheated any that trusted in him, never wronged any that appealed to his justice, nor ever was hard upon any that cast themselves upon his mercy. (6.) Just and right is he. As he will not wrong any by punishing them more than they deserve, so he will not fail to recompense all those that serve him or suffer for him. He is indeed just and right; for he will effectually take care that none shall lose by him. Now what a bright and amiable idea does this one verse give us of the God whom we worship; and what reason have we then to love him and fear him, to live a life of delight in him, dependence on him, and devotedness to him! This is our rock, and there is no unrighteousness in him; nor can there be, Ps. xcii. 15.

III. A high charge exhibited against the Israel of God, whose character was in all respects the reverse of that of the God of Israel, v. 5. 1. They have corrupted themselves. Or, It has corrupted itself; the body of the people has: the whole head sick, and the whole heart faint. God did not corrupt them, for just and right is he; but they are themselves the sole authors of their own sin and ruin; and both are included in this word. They have debauched themselves; for every man is tempted when he is drawn away of his own lust. And they have destroyed themselves, Hos. xiii. 9. If thou scornest, thou alone shalt bear the guilt and grief, Prov. ix. 12. 2. Their spot is not the spot of his children. Even God's children have their spots, while they are in this imperfect state; for if we say we have no sin, no spot, we deceive ourselves. But the sin of Israel was none of those; it was not an infirmity which they strove against, watched and prayed against, but an evil which their hearts were fully set in them to do. For, 3. They were a perverse and crooked generation, that were actuated by a spirit of contradiction, and therefore would do what was forbidden because it was forbidden, would set up their own humour and fancy in opposition to the will of God, were impatient of reproof, hated to be reformed, and went on frowardly in the way of their heart. The Chaldee paraphrase reads this verse thus: They have scattered or changed themselves, and not him, even the children that served idols, a generation that has depraved its own works, and alienated itself. Idolaters cannot hurt God, nor do any damage to his works, nor make him a stranger to this world. See Job xxxv. 6. No, all the hurt they do is to themselves and their own works. The learned bishop Patrick gives another reading of it: Did he do him any hurt? That is, "Is God the rock to be blamed for the evils that should befal Israel? No, His children are their blot," that is, "All the evil that comes upon them is the fruit of their children's wickedness; for the whole generation of them is crooked and perverse." All that are ruined ruin themselves; they die because they will die.

IV. A pathetic expostulation with this provoking people for their ingratitude (v. 6): "Do you thus requite the Lord? Surely you will not hereafter be so base and disingenuous in your carriage towards him as you have been." 1. He reminds them of the obligations God had laid upon them to serve him, and to cleave to him. He had been a Father to them, had begotten them, fed them, carried them, nursed them, and borne their manners; and would they spurn at the bowels of a Father? He had bought them, had been at a vast expense of miracles to bring them out of Egypt, had given men for them, and people for their life, Isa. xliii. 4. "Is not he thy Father, thy owner (so some), that has an incontestable propriety in thee?" and the ox knoweth his owner. "he has made thee, and brought thee into being, established thee and kept thee in being; has he not done so? Can you deny the engagements you lie under to him, in consideration of the great things he has done and designed for you?" And are not our obligations, as baptized Christians, equally great and strong to our Creator that made us, our Redeemer that bought us, and our Sanctifier that has established us. 2. Hence he infers the evil of deserting him and rebelling against him. For, (1.) It was base ingratitude: "Do you thus require the Lord? Are these the returns you make him for all his favours to you? The powers you have from him will you employ them against him?" See Mic. vi. 3, 4; John x. 32. This is such monstrous villany as all the world will cry shame of: call a man ungrateful, and you can call him no worse. (2.) It was prodigious madness: O foolish people and unwise! Fools, and double fools! who has bewitched you? Gal. iii. 1. "Fools indeed, to disoblige one on whom you have such a necessary dependence! To forsake your own mercies for lying vanities!" Note, All wilful sinners, especially sinners in Israel, are the most unwise and the most ungrateful people in the world.

7 Remember the days of old, consider the years of many generations: ask thy father, and he will show thee; thy elders, and they will tell thee. 8 When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. 9 For the Lord 's portion is his people; Jacob is the lot of his inheritance. 10 He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye. 11 As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: 12 So the Lord alone did lead him, and there was no strange god with him. 13 He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock; 14 Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape.

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 (v. 7): Remember the days of old; that is, "Keep in remembrance the history of those days, and of the wonderful providences of God concerning the old world, and concerning your ancestors Abraham, Isaac, and Jacob; you will find a constant series of mercies attending them, and how long since things were working towards that which has now come to pass." Note, The authentic histories of ancient times are of singular use, and especially the history of the church in its infancy, both the Old-Testament and the New-Testament church. 2. Others were more modern, and for proof of them he appeals to their fathers and elders that were now alive and with them. Parents must diligently teach their children, not only the word of God, his laws (ch. vi. 7), and the meaning of his ordinances (Exod. xii. 26, 27), but his works also, and the methods of his providence. See Ps. lxxviii. 3, 4, 6, 7. And children should desire the knowledge of those things which will be of use to engage them to their duty and to direct them in it.

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

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, v. 8. Observe,

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 (Gen. ix. 25), 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 (Gen. x. 15, &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, Acts xvii. 26. When he gave the earth to the children of men (Ps. cxv. 16), 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. Known unto God are all his works from the beginning to the end (Acts xv. 18), but they are not so to us, Eccl. iii. 11. (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 2 Chron. xvi. 9, and Isa. xlv. 4. 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, who mean not so, neither doth their heart think so, Isa. x. 7; Mic. iv. 12.

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 (v. 9): For the Lord's portion is his people. 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. Even so, Father, because it seemed good in thy eyes so to call and to account them.

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, Col. i. 12. 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.

1. He found him in a desert land, v. 10. 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 the church in the wilderness, Acts vii. 38. 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 find 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.

2. He led him about and instructed him. 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 taught them out of his law. It is said (Ps. cvii. 7) that he led them forth by the right way;. and yet here that he led them about; 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 (Neh. ix. 13), Thou gavest them right judgments and true laws, good statutes, and commandments; and especially (v. 20), Thou gavest them also thy good Spirit to instruct them; 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.

3. He kept him as the apple of his eye, 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.

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

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 (v. 13): He made him ride on the high places of the earth, that is, he brought him on with conquest, and brought him home with triumph. he rode over the high places or strong holds that were kept against him, sat in ease and honour upon the fruitful hills of Canaan. In Egypt they looked mean, and were so, in poverty and disgrace; but in Canaan they looked great, and were so, advanced and enriched; they rode in state, as a people whom the King of kings delighted to honour. 2. With great plenty of all good things. Not only the ordinary increase of the field, but, which was uncommon, Honey out of the rock, and oil out of the flinty rock, which may refer either, (1.) To their miraculous supply of fresh water out of the rock that followed them in the wilderness, which is called honey and oil, because the necessity they were reduced to made it as sweet and acceptable as honey and oil at another time. Or, (2.) To the great abundance of honey and oil they should find in Canaan, even in those parts that were least fertile. The rocks in Canaan should yield a better increase than the fields and meadows of other countries. Other productions of Canaan are mentioned, v. 14. Such abundance and such variety of wholesome food (and every thing the best in its kind) that every meal might be a feast if they pleased: excellent bread made of the best corn, here called the kidneys of the wheat (for a grain of wheat is not unlike a kidney), butter and milk in abundance, the flesh of cattle well fed, and for their drink, no worse than the pure blood of the grape; so indulgent a Father was God to them, and so kind a benefactor. Ainsworth makes the plenty of good things in Canaan to be a figure of the fruitfulness of Christ's kingdom, and the heavenly comforts of his word and Spirit: for the children of his kingdom he has butter and milk, the sincere milk of the word; and strong meat for strong men, with the wine that makes glad the heart.

15 But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation. 16 They provoked him to jealousy with strange gods, with abominations provoked they him to anger. 17 They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. 18 Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee.

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

I. Security and sensuality, pride and insolence, and the other common abuses of plenty and prosperity, v. 15. These people were called Jeshurun—an upright people (so some), a seeing people, so others: but they soon lost the reputation both of their knowledge and of their righteousness; for, being well-fed, 1. They waxed fat, and grew thick, that is, they indulged themselves in all manner of luxury and gratifications of their appetites, as if they had nothing to do but to make provision for the flesh, to fulfil the lusts of it. They grew fat, that is, they grew big and unwieldy, unmindful of business, and unfit for it; dull and stupid, careless and senseless; and this was the effect of their plenty. Thus the prosperity of fools destroys them, Prov. i. 32. Yet this was not the worst of it. 2. They kicked; they grew proud and insolent, and lifted up the heel even against God himself. If God rebuked them, either by his prophets or by his providence, they kicked against the goad, as an untamed heifer, or a bullock unaccustomed to the yoke, and in their rage persecuted the prophets, and flew in the face of providence itself. And thus he forsook God that made him (not paying due respect to his creator, nor answering the ends of his creation), and put an intolerable contempt upon the rock of his salvation, as if he were not indebted to him for any past favours, nor had any dependence upon him for the future. Those that make a god of themselves and a god of their bellies, in pride and wantonness, and cannot bear to be told of it, certainly thereby forsake God and show how lightly they esteem him.

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

1. What sort of gods they chose and offered sacrifice to, when they forsook the God that made them, v. 16, 17. This aggravated their sin that those very services which they should have done to the true God they did, (1.) To strange gods, that could not pretend to have done them any kindness, or laid them under any obligation to them, gods that they had no knowledge of, nor could expect any benefit by, for they were strangers. Or they are called strange gods, because they were other than the one only true God, to whom they were betrothed and ought to have been faithful. (2.) To new gods, that came newly up; for even in religion, the antiquity of which is one of its honours, vain minds have strangely affected novelty, and, in contempt of the Ancient of days, have been fond of new gods. A new god! can there be a more monstrous absurdity? Would we find the right way to rest, we must ask for the good old way, Jer. vi. 16. It was true their fathers had worshipped other gods (Josh. xxiv. 2), and perhaps it had been some little excuse if the children had returned to them; but to serve new gods whom their fathers feared not, and to like them the better for being new, was to open a door to endless idolatries. (3.) They were such as were no gods at all, but mere counterfeits and pretenders; their names the invention of men's fancies, and their images the work of men's hands. Nay, (4.) They were devils. So far from being gods, fathers and benefactors to mankind, they really were destroyers (so the word signifies), such as aimed to do mischief. If there were any spirits or invisible powers that possessed their idol-temples and images, they were evil spirits and malignant powers, whom yet they did not need to worship for fear they should hurt them, as they say the Indians do; for those that faithfully worship God are out of the devil's reach: nay, the devil can destroy those only that sacrifice to him. How mad are idolaters, who forsake the rock of salvation to run themselves upon the rock of perdition!

2. What a great affront this was to Jehovah their God. (1.) It was justly interpreted a forgetting of him (v. 18): Of the Rock that begat thee thou art unmindful. Mindfulness of God would prevent sin, but, when the world is served and the flesh indulged, God is forgotten; and can any thing be more base and unworthy than to forget the God that is the author of our being, by whom we subsist, and in whom we live and move? And see what comes of it, Isa. xvii. 10, 11, Because thou hast forgotten the God of thy salvation, and hast not been mindful of the Rock of thy strength, though the strange slips be pleasant plants at first, yet the harvest at last will be a heap in the day of grief and of desperate sorrow. There is nothing got by forgetting God. (2.) It was justly resented as an inexcusable offence: They provoked him to jealousy and to anger (v. 16), for their idols were abominations to him. See here God's displeasure against idols, whether they be set up in the heart or in the sanctuary. [1.] He is jealous of them, as rivals with him for the throne in the heart. [2.] He hates them, as enemies to his crown and government. [3.] He is, and will be, very angry with those that have any respect or affection for them. Those consider not what they do that provoke God; for who knows the power of his anger?

19 And when the Lord saw it, he abhorred them, because of the provoking of his sons, and of his daughters. 20 And he said, I will hide my face from them, I will see what their end shall be: for they are a very froward generation, children in whom is no faith. 21 They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. 22 For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. 23 I will heap mischiefs upon them; I will spend mine arrows upon them. 24 They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust. 25 The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of gray hairs.

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 foregoing verses, 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.

I. He had delighted in them, but now he would reject them with detestation and disdain, v. 19. 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, Ps. cvi. 39, 40.

II. He had given them the tokens of his presence with them and his favour to them; but now he would withdraw and hide his face from them, v. 20. His hiding his face signifies his great displeasure; they had turned their back upon God, and now God would turn his back upon them (compare Jer. xviii. 17 with Jer. ii. 27); 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, Isa. lvii. 17. 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, Surely they are children that will not lie (Isa. lxiii. 8); but when they proved otherwise, children in whom is no faith, they deserved to be abandoned, and that the God of truth should have no more to do with them.

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, v. 21. 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, Jer. ii. 13. 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, Judg. iv. 2. 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, Rom. x. 19.

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, v. 22-25. 1. The fire of God's anger shall consume them, v. 22. 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, Isa. xxx. 33. 2. The arrows of God's judgments shall be spent upon them, till his quiver is quite exhausted, v. 23. The judgments of God, like arrows, fly swiftly (Ps. lxiv. 7), reaching those at a distance who flatter themselves with hopes of escaping them, Ps. xxi. 8, 12. They come from an unseen hand, but wound mortally, for God never misses his mark, 1 Kings xxii. 34. The particular judgments here threatened are, (1.) Famine: they shall be burnt, or parched, with hunger. (2.) Pestilence and other diseases, here called burning heat and bitter destruction. (3.) The insults of the inferior creatures: the teeth of beasts and the poison of serpents, v. 24. (4.) War and the fatal consequences of it, v. 25. [1.] Perpetual frights. When the sword is without, there cannot but be terror within. 2 Cor. vii. 5, Without were fightings, within were fears. 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, v. 24. See here what mischief sin does, and reckon those fools that make a mock at it.

26 I said, I would scatter them into corners, I would make the remembrance of them to cease from among men: 27 Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the Lord hath not done all this. 28 For they are a nation void of counsel, neither is there any understanding in them. 29 O that they were wise, that they understood this, that they would consider their latter end! 30 How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? 31 For their rock is not as our Rock, even our enemies themselves being judges. 32 For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: 33 Their wine is the poison of dragons, and the cruel venom of asps. 34 Is not this laid up in store with me, and sealed up among my treasures? 35 To me belongeth vengeance, and 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, and there is none shut up, or left. 37 And he shall say, Where are their gods, their rock in whom they trusted, 38 Which did eat the fat of their sacrifices, and drank the wine of their drink offerings? let them rise up and help you, and be your protection.

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

I. In jealousy for his own honour, he will not make a full end of them, v. 26-28. 1. It cannot be denied but that they deserved to be utterly ruined, and that their remembrance should be made to cease from among men, so that the name of an Israelite should never be known but in history; for they were a nation void of counsel (v. 28), the most sottish inconsiderate people that ever were, that would not believe the gory of God, though they saw it, nor understand his loving kindness, though they tasted it and lived upon it. Of those who could cast off such a God, such a law, such a covenant, for vain and dunghill-deities, it might truly be said, There is no understanding in them. 2. It would have been an easy thing with God to ruin them and blot out the remembrance of them; when the greatest part of them were cut off by the sword, it was but scattering the remnant into some remote obscure corners of the earth, where they should never have been heard of any more, and the thing had been done. See Ezek. v. 12. God can destroy those that are most strongly fortified, disperse those that are most closely united, and bury those names in perpetual oblivion that have been most celebrated. 3. Justice demanded it: I said I would scatter them. It is fit those should be cut off from the earth that have cut themselves off from their God; why should they not be dealt with according to their deserts? 4. Wisdom considered the pride and insolence of the enemy, which would take occasion from the ruin of a people that had been so dear to God, and for whom he had done such great things, to reflect upon God and to imagine that because they had got the better of Israel they had carried the day against the God of Israel: The adversaries will say, Our hand is high, high indeed, when it has been too high for those whom God himself fought for; nor will they consider that the Lord has done all this, but will dream that they have done it in despite of him, as if the God of Israel were as weak and impotent, and as easily run down, as the pretended deities of other nations. 5. In consideration of this, Mercy prevails for the sparing of a remnant and the saving of that unworthy people from utter ruin: I feared the wrath of the enemy. It is an expression after the manner of men; it is certain that God fears no man's wrath, but he acted in this matter as if he had feared it. Those few good people in Israel that had a concern for the honour of God's name feared the wrath of the enemy in this instance more than in any other, as Joshua (Josh. vii. 9), and David often; and, because they feared it, God himself is said to fear it. He needed not Moses to plead it with him, but reminded himself of it: What will the Egyptians say? Let all those whose hearts tremble for the ark of God and his Israel comfort themselves with this, that God will work for his own name, and will not suffer it to be profaned and polluted: how much soever we deserve to be disgraced, God will never disgrace the throne of his glory.

II. In concern for their welfare, he earnestly desires their conversion; and, in order to that, their serious consideration of their latter end, v. 29. Observe, 1. Though God had pronounced them a foolish people and of no understanding, yet he wishes they were wise, as Deut. v. 29, O that there were such a heart in them! and Ps. xciv. 8, You fools, when will you be wise? God delights not to see sinners ruin themselves, but desires they will help themselves; and, if they will, he is ready to help them. 2. It is a great piece of wisdom, and will contribute much to the return of sinners to God, seriously to consider the latter end, or the future state. It is here meant particularly of that which God by Moses had foretold concerning this people in the latter days: but it may be applied more generally. We ought to understand and consider, (1.) The latter end of life, and the future state of the soul. To think of death as our removal from a world of sense to a world of spirits, the final period of our state of trial and probation, and our entrance upon an unchangeable state of recompence and retribution. (2.) The latter end of sin, and the future state of those that live and die in it. O that men would consider the happiness they will lose, and the misery they will certainly plunge themselves into, if they go on still in their trespasses, what will be in the end thereof, Jer. v. 31. Jerusalem forgot this, and therefore came down wonderfully, Lam. i. 9.

III. He calls to mind the great things he had done for them formerly, as a reason why he should not quite cast them off. This seems to be the meaning of that (v. 30, 31), "How should one Israelite have been too hard for a thousand Canaanites, as they have been many a time, but that God, who is greater than all gods, fought for them!" And so it corresponds with that, Isa. lxiii. 10, 11. When he was turned to be their enemy, as here, and fought against them for their sins, then he remembered the days of old, saying, Where is he that brought them out of the sea? So here, his arm begins to awake as in the days of old against the wrath of the enemy, Ps. cxxxviii. 7. There was a time when the enemies of Israel were sold by their own rock, that is, their own idol-gods, who could not help them, but betrayed them, because Jehovah, the God of Israel, had shut them up as sheep for the slaughter. For the enemies themselves must own that their gods were a very unequal match for the God of Israel. For their vine is of the vine of Sodom, v. 32, 33. This must be meant of the enemies of Israel, who fell so easily before the sword of Israel because they were ripe for ruin, and the measure of their iniquity was full. Yet these verses may be understood of the strange prevalency of the enemies of Israel against them, when God made use of them as the rod of his anger, Isa. x. 5, 6. "How should one Canaanite chase a thousand Israelites" (as it is threatened against those that trust to Egypt for help, Isa. xxx. 17, One thousand shall flee at the rebuke of one) "unless Israel's rock had deserted them and given them up." For otherwise, however they may impute their power to their gods (Hab. i. 11), as the Philistines imputed their victory to Dagon, it is certain the enemies' rock could not have prevailed against the rock of Israel; God would soon have subdued their enemies (Ps. lxxxi. 14), but that the wickedness of Israel delivered them into their hands. For their vine, that is, Israel's, is of the vine of Sodom, v. 32, 33. They were planted a choice vine, wholly a right seed, but by sin had become the degenerate plant of a strange vine (Jer. ii. 21), and not only transcribed the iniquity of Sodom, but outdid it, Ezek. xvi. 48. God called them his vineyard, his pleasant plant, Isa. v. 7. But their fruits were, 1. Very offensive, and displeasing to God, bitter as gall. 2 Very malignant, and pernicious one to another, like the cruel venom of asps. Some understand this of their punishment; their sin would be bitterness in the latter end (2 Sam. ii. 26), it would bite like a serpent and sting like an adder, Job xx. 14; Prov. xxiii. 32.

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

1. In displeasure against their wickedness, which he takes notice of, and keeps an account of, v. 34, 35. "Is not this implacable fury of theirs against Israel laid up in store with me, to be reckoned for hereafter, when it shall be made to appear that to me belongs vengeance?" Some understand it of the sin of Israel, especially their persecuting the prophets, which was laid up in store against them from the blood of righteous Abel, Matt. xxiii. 35. However it teaches us that the wickedness of the wicked is all laid up in store with God. (1.) He observes it, Ps. xc. 8. He knows both what the vine is and what the grapes are, what is the temper of the mind and what are the actions of life. (2.) He keeps a record of it both in his own omniscience and in the sinner's conscience; and this is sealed up among his treasures, which denotes both safety and secresy: these books cannot be lost, nor will they be opened till the great day. See Hos. xiii. 12. (3.) He often delays the punishment of sin for a great while; it is laid up in store, till the measure be full, and the day of divine patience has expired. See Job xxi. 28-30. (4.) There is a day of reckoning coming, when all the treasures of guilt and wrath will be broken up, and the sin of sinners shall surely find them out. [1.] The thing itself will certainly be done, for the Lord is a God to whom vengeance belongs, and therefore he will repay, Isa. lix. 18. This is quoted by the apostle to show the severity of God's wrath against those that revolt from the faith of Christ, Heb. x. 30. [2.] It will be done in due time, in the best time; nay, it will be done in a short time. The day of their calamity is at hand; and, though it may seem to tarry, it lingers not, it slumbers not, but makes haste. In one hour, shall the judgment of Babylon come.

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

3. He will do it in contempt and to the reproach of idol-gods, v. 37, 38. Where are their gods? Two ways it may be understood: (1.) That God would do that for his people which the idols they had served could not do for them. They had forsaken God, and been very liberal in their sacrifices to idols, had brought to their altars the fat of their sacrifices and the wine of their drink-offerings, which they supposed their deities to feed upon and on which they feasted with them. "Now," says God, "will these gods you have made your court to, at so great an expense, help you in your distress, and so repay you for all your charges in their service? Go get you to the gods you have served, and let them deliver you, Judg. x. 14. This is intended to convince them of their folly in forsaking a God that could help them for gods that could not, and so to bring them to repentance and qualify them for deliverance. When the adulteress shall follow after her lovers and not overtake them, pray to her idols and receive no kindness from them, then she shall say, I will go and return to my first husband, Hos. ii. 7. See Isa. xvi. 12; Jer. ii. 27, 28. Or, (2.) That God would do that against his enemies which the idols they had served could not save them from, Sennacherib and Nebuchadnezzar boldly challenged the God of Israel to deliver his worshippers (Isa. xxxvii. 10; Dan. iii. 15), and he did deliver them, to the confusion of their enemies. But the God of Israel challenged Bel and Nebo to deliver their worshippers, to rise up and help them, and to be their protection (Isa. xlvii. 12, 13); but they were so far from helping them that they themselves, that is, their images, which was all that was of them, went into captivity, Isa. xlvi. 1, 2. Note, Those who trust to any rock but God will find it sand in the day of their distress; it will fail them when they most need it.

39 See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand. 40 For I lift up my hand to heaven, and say, I live for ever. 41 If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me. 42 I will make mine arrows drunk with blood, and my sword shall devour flesh; and that with the blood of the slain and of the captives, from the beginning of revenges upon the enemy. 43 Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people.

This conclusion of the song speaks three things:

I. Glory to God, v. 39. "See now upon the whole matter, that I, even I, am he. Learn this from the destruction of idolaters, and the inability of their idols to help them." The great God here demands the glory, 1. Of a self-existence: I, even I, am he. Thus Moses concludes with that name of God by which he was first made to know him (Exod. iii. 14), "I am that I am. I am he that I have been, that I will be, that I have promised to be, that I have threatened to be; all shall find me true to my word." The Targum of Uzzielides paraphrases it thus: When the Word of the Lord shall reveal himself to redeem his people, he shall say to all people, See that I now am what I am, and have been, and I am what I will be, which we know very well how to apply to him who said to John, I am he who is, and was, and is to come, Rev. i. 8. These words, I even I, am he, we meet with often in those chapters of Isaiah where God is encouraging his people to hope for their deliverance out of Babylon, Isa. xli. 4; xliii. 11, 13, 25; xlvi. 4. 2. Of a sole supremacy. "There is no god with me. None to help with me, none to cope with me." See Isa. xliii. 10, 11. 3. Of an absolute sovereignty, a universal agency: I kill, and I make alive; that is, all evil and all good come from his hand to providence; he forms both the light of life and the darkness of death, Isa. xlv. 7; Lam. iii. 37, 38. Or, He kills and wounds his enemies, but heals and makes alive his own people, kills and wounds with his judgments those that revolt from him and rebel against him; but, when they return and repent, he heals them, and makes them alive with his mercy and grace. Or it denotes his incontestable authority to dispose of all his creatures, and the beings he has given them, so as to serve his own purposes by them: Whom he will he slays, and whom he will he keeps alive, when his judgments are abroad. Or thus, Though he kill, yet he makes alive again: though he cause grief, yet will he have compassion, Lam. iii. 32. Though he have torn, he will heal us, Hos. vi. 1, 2. The Jerusalem Targum reads it, I kill those that are alive in this world, and make those alive in the other world that are dead. And some of the Jewish doctors themselves have observed that death, and a life after it, that is, eternal life, is intimated in these words. 4. Of an irresistible power, which cannot be controlled: Neither is there any that can deliver out of my hand those that I have marked for destruction. As no exception can be made against the sentence of God's justice, so no escape can be made from the executions of his power.

II. Terror to his enemies, v. 40-42. Terror indeed to those that hate him, as all those do that serve other gods, that persist in wilful disobedience to the divine law, and that malign and persecute his faithful servants. These are those to whom God will render vengeance, those his enemies that will not have him to reign over them. In order to alarm such in time to repent and return to their allegiance, the wrath of God is here revealed from heaven against them. 1. The divine sentence is ratified with an oath (v. 40): He lifts up his hand to heaven, the habitation of his holiness; this was an ancient and very significant sign used in swearing, Gen. xiv. 22. And, since he could swear by no greater, he swears by himself and his own life. Those are miserable without remedy that have the word and oath of God against them. The Lord hath sworn, and will not repent, that the sin of sinners shall be their ruin if they go on in it. 2. Preparation is made for the execution: The glittering sword is whet. See Ps. vii. 12. It is a sword bathed in heaven, Isa. xxxiv. 5. While the sword is in whetting, space is given to the sinner to repent and make his peace, which, if he neglects, will render the wound the deeper. And, as the sword is whet, so the hand that is to wield it takes hold on judgment with a resolution to go through with it. 3. The execution itself will be very terrible: The sword shall devour flesh in abundance, and the arrows be made drunk with blood, such vast quantities of it shall be shed, the blood of the slain in battle, and of the captives, to whom no quarter shall be given, but who shall be put under military execution. When he begins revenge he will make an end; for in this also his work is perfect. The critics are much perplexed with the last clause, From the beginning of revenges upon the enemy. The learned bishop Patrick (that great master) thinks it may admit this reading, From the king to the slave of the enemies, Jer. l. 35-37. When the sword of God's wrath is drawn it will make bloody work, blood to the horse-bridles, Rev. xiv. 20.

III. Comfort to his own people (v. 43): Rejoice, O you nations, with his people. He concludes the song with words of joy; for in God's Israel there is a remnant whose end will be peace. God's people will rejoice at last, will rejoice everlastingly. Three things are here mentioned as the matter of joy:—1. The enlarging of the church's bounds. The apostle applies the first words of this verse to the conversion of the Gentiles. Rom. xv. 10, Rejoice you Gentiles with his people. See what the grace of God does in the conversion of souls, it brings them to rejoice with the people of God; for true religion brings us acquainted with true joy, so great a mistake are those under that think it tends to make men melancholy. 2. The avenging of the church's controversies upon her adversaries. He will make inquisition for the blood of his servants, and it shall appear how precious it is to him; for those that spilt it shall have blood given them to drink. 3. The mercy God has in store for his church, and for all that belong to it: He will be merciful to his land, and to his people, that is, to all 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.

44 And Moses came and spake all the words of this song in the ears of the people, he, and Hoshea the son of Nun. 45 And Moses made an end of speaking all these words to all Israel: 46 And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law. 47 For it is not a vain thing for you; because it is your life: and through this thing ye shall prolong your days in the land, whither ye go over Jordan to possess it. 48 And the Lord spake unto Moses that selfsame day, saying, 49 Get thee up into this mountain Abarim, unto mount Nebo, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession: 50 And die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people: 51 Because ye trespassed against me among the children of Israel at the waters of Meribah-Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel. 52 Yet thou shalt see the land before thee; but thou shalt not go thither unto the land which I give the children of Israel.

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

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

1. The duties he charges upon them are, (1.) Carefully to attend to these themselves: "Set your hearts both to the laws, and to the promises and threatenings, the blessings and curses, and now at last to this song. Let the mind be closely applied to the consideration of these things; be affected with them; be intent upon your duty, and cleave to it with full purpose of heart." (2.) Faithfully to transmit these things to those that should come after them: "What interest you have in your children, or influence upon them, use it for this purpose; and command them (as your father Abraham did, Gen. xviii. 19) to observe to do all the words of this law." Those that are good themselves cannot but desire that their children may be so likewise, and that posterity may keep up religion in their day and the entail of it may not be cut off.

2. The arguments he uses to persuade them to make religion their business and to persevere in it are, (1.) The vast importance of the things themselves which he had charged upon them (v. 47): "It is not a vain thing, because it is your life. It is not an indifferent thing, but of absolute necessity; it is not a trifle, but a matter of consequence, a matter of life and death; mind it, and you are made for ever; neglect it, and you are for ever undone." O that men were but fully persuaded of this, that religion is their life, even the life of their souls! (2.) The vast advantage it would be of to them: Through this thing you shall prolong your days in Canaan, which is a typical promise of that eternal life which Christ has assured us those shall enter into that keep the commandments of God, Matt. xix. 17.

III. Orders given to Moses concerning his death. Now that this renowned witness for God had finished his testimony, he must go up to Mount Nebo and die; in the prophecy of Christ's two witnesses there is a plain allusion to Moses and Elias (Rev. xi. 6), and perhaps their removal, being by martyrdom, is no less glorious than the removal either of Moses or Elias. Orders were given to Moses that self-same day, v. 48. Now that he had done his work, why should he desire to live a day longer? He had indeed formerly prayed that he might go over Jordan, but now he is entirely satisfied, and, as God had bidden him, saith no more of that matter. 1. God here reminds him of the sin he had been guilty of, for which he was excluded Canaan (v. 51), that he might the more patiently bear the rebuke because he had sinned, and that now he might renew his sorrow for that unadvised word, for it is good for the best of men to die repenting of the infirmities they are conscious to themselves of. It was an omission that was thus displeasing to God; he did not sanctify God, as he ought to have done, before the children of Israel, he did not carry himself with a due decorum in executing the orders he had then received. 2. He reminds him of the death of his brother Aaron (v. 50), to make his own the more familiar and the less formidable. Note, It is a great encouragement to us, when we die, to think of our friends that have gone before us through that darksome valley, especially of Christ, our elder brother and great high priest. 3. He sends him up to a high hill, thence to take a view of the land of Canaan and then die, v. 49, 50. The remembrance of his sin might make death terrible, but the sight God gave him of Canaan took off the terror of it, as it was a token of God's being reconciled to him, and a plain indication to him that though his sin shut him out of the earthly Canaan, yet it should not deprive him of that better country which in this world can only be seen, and that with an eye of faith. Note, Those may die with comfort and ease whenever God calls for them (notwithstanding the sins they remember against themselves) who have a believing prospect and a well-grounded hope of eternal life beyond death.

CHAP. XXXII.

[non-Latin text not transcribed] GIve eare ye heavens, and I will speake, and let the earth heare the sayings of my mouth. My doctrine shall drop as the raine, my speech shall distill as the deaw, as the small rain upon the tender herbe, and as the showres upon the grasse. For I will proclaime the name of Iehovah; give yee greatnesse unto our God. The Rocke, perfect is his worke, for all his wayes are judgement: God is faithfulnesse, and without iniquity; just and righteous is he. They have corrupted themselves, their spot is not (the spot) of his sonnes, (they are) a crooked and perverse generation. Do ye thus requite Iehovah, O people foolish and unwise? Is not hee thy Father that hath bought thee? hath not he made thee, & established thee? Remember the dayes of old, consider the yeeres of generation and generation; aske thy Father, and he will shew thee; thy Elders, and they will tell thee. When the most high divided inheritance to the nations, when he separated the sons of Adam, he set the bounds of the peoples, according to the number of the sonnes of Israel. For Iehovahs portion is his people, Iakob is the line of his inheritance. Hee found him in a land of wildernesse, and in an empty place, and howling of the desart; hee led him about, he instructed him, he kept him as the apple of his eye. As an Engle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings. Iehovah alone did leade him, and there was no strange god with him. He made him ride on the high places of the earth, that he might eat the fruits of the field, and he made him to sucke honey out of the rocke, and oile out of the flinty rocke. Butter of kine, and milke of the flocke, with fat of Lambes, and of Rams of the breed of Bashan, and of Goat-bucks, with the fat of the kidneies of wheat, and the bloud of the Grape, thou diddest drinke pure wine. But Iesurun wexed fat, and kicked; thou art wexen fat, thou art growne grosse, thou art covered with fatnesse: then he forsooke God which made him, and lightly esteemed the Rocke of his salvation. They provoked him to jealousie with strange gods, with abominations they provoked him to anger. They sacrificed to devils, not to God▪ to gods whom they knew not, to new gods that came lately up, of whom your fathers were not afraid. Of the Rocke that begat thee thou art unmindfull, and hast forgotten God that formed thee. And Iehovah saw it, & contemptuously abhorred them, because of the provoking of his sons, and of his daughters. 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, sonnes in whom is no faith. They have provoked me to jealousie with that which is not god; they have provoked mee to anger with their vanities: and I will provoke them to jealousie with those which are not a people; I will provoke them to anger with a foolish nation. For a fire is kindled in mine anger, and shall burne unto the lowest hell, and shall consume the land, and her increase, and set on fire the foundations of the mountaines. I will heape evils upon them, I will spend mine arrowes upon them; They shall be burnt with hunger, and devoured with the burning coale, and with a bitter stinging plague, and I will send upon them the teeth of beasts, with the poyson of serpents of the dust. Without, the sword shall bereave; and from the chambers, terrour: both the young man and the virgin, the suckling with the man of gray haires. I said I would scatter them into corners, I would make the remembrance of them to cease from among men. Were it not that I feared the wrath of the enemy, left their adversaries should behave themselves strangely; left they should say, Our high hand, & not Iehovah hath done all this. For they are a nation voyd of counsels, and there is no understanding in them. O that they were wise, that they understood this, that they would consider their latter end. How should one chase a thousand, & two put ten thousand to flight, except their Rocke had sold them, and Iehovah had shut them up. For their Rocke is not as our Rocke, even our enemies being judges. For their vine is of the vine of Sodom, and of the blasted fields of Gomorrah: their Grapes are Grapes of gall, they have most bitter clusters. Their wine is the poyson of dragons, and the cruell venome of aspes. Is not this laid up in store with me, and sealed up in my treasuries? To mee belongeth vengeance and recompence; in the time their foot shall slide; for the day of their calamity is neere, and the things that shall come upon them make haste. For Iehovah will judge his people, and repent himselfe for his servants, when hee shall see that the hand is gone, and there is none shut up, or left. And hee shall say, Where are their gods, the Rocke in whom they trusted for safety? Which did eat the fat of their sacrifices, did drinke the wine of their drink-offerings? let them rise up, and helpe you, let him bean hiding-place for you. See now that I, I am he, and there is no God with me: I do kill and make alive; do wound, and I heale; and there is none that delivereth out of mine hand. For I lift up my hand to the heavens, and say, I live for ever. If I whet my glittering sword, and mine hand take hold on judgement, I will render vengeance to my adversaries, and will reward them that hate mee. I will make mine arrowes drunke with bloud, and my sword shall devoure flesh, with the bloud of the slaine, and of the captives from the beginning, the revenges of the enemy. Shout joyfully yee nations with his people, for he will avenge the bloud of his servants, and will render vengeance to his adversaries, and will make atonement for his land, for his people. And Moses came, and spake all the words of this song in the eares of the people, hee and Hoshea the sonne of Nun. And Moses made an end of speaking all these words unto all Israel: And he said unto them, Set your heart unto all the words which I testifie among you this day, which you shall command your sonnes, to observe to doe all the words of this Law. For it is not a vaine word for you, because it is your life; and through this word ye shall prolong your daies upon the land, whither yee are going over Iordan to possesse it. And Iehovah spake unto Moses in that selfe-same day, saying; Goe up into this mountaine of Abarim, mount Nebo, which is in the land of Moab, that is over against Iericho, and see the land of Canaan which I am giving to the sonnes of Israel for a possession. And die in the mount whither thou goest up, and be gathered unto thy peoples, as Aaron thy brother died in mount Hor, and was gathered unto his peoples. Because ye trespassed against me among the sonnes of Israel, at the waters of Meribah of Kadesh in the wildernesse of Zin, because ye sanctified me not in the midst of the sonnes of Israel. Yet thou shalt see the land before thee, but thither thou shalt not goe in unto the land which I am giving to the sonnes of Israel.

[illegible: text] GIve eare O heavens to that which I declare, and [illegible: text] heare, O earth, what my mouths sayings are. Drop [illegible: text] downe as doth the raine shall my doctrine; distill as [illegible: text] deaw so shall my speech divine: as on the tender [illegible: text] herbe the small raine powres, and as upon the grasse [illegible: text] the greater showres: For I Iehovahs name proclaime [illegible: text] abroad; O give ye greatnesse unto him our God. The Rocke, most perfect is his action, because his wayes are judgement every one: God is most faithfull, and iniquity in him is none, but just and right is he. They on themselves have brought corruptions, their spot is not of (those that be) his sonnes, they are a generation which is turnd to perversnesse, and to crookednesse. Doe ye Iehovah in this wise reward, O foolish folke, and wanting wise regard? thy Father that hath bought thee, is not hee? hath he not made thee, and establisht thee? Remember thou the dayes that were of old, minde ye the yeeres of ages manifold: aske thou thy Father, and thee shew will hee, thine Elders (aske) and they will tell it thee. When the Most high dealt to the Nations their heritage, and severed Adams sonnes; the borders of the peoples set he then, as number was of Israels children. For his folke is Iehovahs portion, Iakob the line of his possession. Him in a land of wildernesse he found, in empty place, and howling desart ground: about he led him, taught him prudency; he kept him as the apple of hit eye. Like as an Eagle stirreth up her nest, she moveth fluttring over her youngest; she spreds abroad her wings, them taketh soft, upon her wings she beareth them aloft: So did Iehovah leade him all alone, and other strange god with him was there none. He made him ride on the earths places hie, that he might eat the fields fertilitie; he made him also from the rocke to sucke honey, and oile out of the flinty rocke: Butter of kine, milke also of the flocke, with fat of Lambs, and Rams of Basan stocke, and Goats, with fat of wheaty kidneies fine, and of the Grapes-bloud thou didst drink red wine. But Iesurun did wex fat, and did kicke, thou art wext fat, art covered, art growne thicke; the God which made him, then did he forsake, and of the Rock which sav'd him, light did make. With strange gods they to jealousie him mov'd, with loathsome idols they his anger prov'd. They sacrific'd to devils, not to God; to gods of whom themselves no knowledge had: unto new gods, which up but lately came, such as your fathers feared not the same. The Rocke that thee beg at thou mindest not, and God that formed thee thou hast forgot. And of his sonnes and daughters, then the Lord did see the provocation, and abhord. And I will hide my face from them, said he; I will behold what their last end shall be: for a most froward generation they children are, in whom faith there is none. They have me unto jealousie moved with that which is not God, haue me stirred to indignation with their idols vaine: I them will move to jealousie againe with those which are no folke; to indignation I will provoke them with a foolish nation. For, in mine anger kindled is a fire, and to the lowest hell shall burne in ire; and shall consume land, and fruits of the same, and the foundations of the mounts inflame. Vpon them I will heape up evill sorrowes, upon them I will spend my piercing arrowes. They shall be burnt with hunger, and devour'd with burning coales, and bitter plague out-pour'd: and teeth of beasts upon them I will bring, with poyson of serpents in dust-creeping. Without, the sword it shall bereave them quite, and from the inmost chambers fearefull fright: both the choise young man, and the virgin faire, the suckling, with the man of hoary haire. I said, I would them into corners drive, I would men of their memory deprive. Were it not that the wrath of th'enemy I feared, lest behave themselves strangely their adversaries should, lest they should say, our high hand hath done all this, and not Iah. For they a people whose counsels are gone, and understanding in them there is none. O that they wise were, would this understand, that they consider would their latter end. How should one make a thousand flee in chace, and two make even ten thousand flie apace, except their strong Rocke had them sold away, iehovah had them shut up to decay. For their Rocke is not like our Rocke mighty, and judge let be our very enemy. For their vine of the vine of Sodom is, and of Gomorrahs blasted vine branches: their Grapes they be the Grapes of poysned gall, the clusters that they have are bitter all. Their wine is of the dragons poison fell, and of the aspes whose venome is cruell. Is not this same laid up in store with mee, even sealed up within my treasuree? To me belongs vengeance, and to repay in time, when as their foot shall slide away: for day of their calamity is nie, and things that come on them, come hastily. For Iah will to his people doe judgement. and for his servants will himselfe repent, when he shall see that their strong hand is gone, and shut up, or remaining there is none. And he shall say, where doe their gods abide, the rocke on whom for safety they relide? They which their sacrifices fat devour'd, which drank the wine on their oblations powr'd let them arise, and shew you helpfull grace, let him be unto you an hiding place. Behold yee now, that I, even I am he, and God there is not any beside me: I kill and quicken; wound, and whole I make, and out of mine hand none away can take. For to the heav'ns my hand I lift on hie, and say, I live unto eternity. If that my glittering sword I sharpe doe make, and that mine hand on judgement hold doth take, unto my foes I render will vengeance, and them that hate me I will recompence. Mine arrowes I will drunken make with bloud, (my sword shall also flesh devoure for food.) with bloud of them that wounded are, and thrall, even from the first beginning principall, shall be revenges on the enemy. Yee Gentiles with his folke shout joyfully, bloud of his servants for avenge will he, and render vengeance unto them that be his adversories, and atonement make both for his land, and for his peoples sake.

Annotations. [non-Latin text not transcribed] Here beginneth the three and fiftieth Section of the Law: See Gen. 6. 9. GIve eare] or, hearken yee heavens. Moses beginneth this propheticall song, calling as with the sound of a trumpet, the heavens and earth, (and all the creatures in them,) to bee witnesses of his words, (as in Dent. 30. 19. and 31. 28.) the more to affect the hearts of the people. So Esaias beginneth his prophesie against rebellious Israel, Esa. 1. 2. For though men die, yet heaven and earth endure, Psal. 119. 89, 90, 91. Eceles. 1. 4. And though men will not heare, yet other creatures shall heare and witnesse against them, Ios. 24. 27. and I will] or, that which I shall speake: as, and he shall prepare, Mal. 3. 1. is expounded, which shall prepare, Mar. 1. 2. and let the earth heare] or, heare O earth; for he changeth the person, and in Esay 1. 2. hee changeth the order also, Heare ye heavens, and give eare thou earth; and in Ier. 22. 29. O earth, earth, earth, heare the word of Iehovah. Vers. 2. My doctrine] or, My received learning: the doctrine of religion is so called, because it is received from God, not devised by men; as in 1 Cor. 11. 23. I received of the Lord that which also I delivered unto you. So our Saviour saith, As my Father hath taught mee, I speake these things, Iohn 8. 28. And so it should be received of the hearers, as the word of God, not of men, 1 Thess. 2. 13. shall drop] or, let it drop; as being a wish, and also a promise that his doctrine should be profitable and effectuall, as the raine; which as it waiteth not for the sonnes of men, Mich. 5. 7. so it commeth downe from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud: in like sort, the word of God sha[illegible: 1 letter] not returne unto him void, but it shall accomplish that which hee pleaseth, Esay 55. 10. 11. The Chaldee translateth, My doctrine shall be sweet as the [illegible: 1 letter]ai[illegible: 1 letter]e[illegible: 1 letter] the Greeke, let it be expected as the raine. the raine] which maketh the barren▪ earth fruitfull, and so resembleth the word of God, and effect thereof in the hearts of men: see Esay 45. 8. Contrary to false teachers, which are clouds without water, Iude v. 12. For, who so boasteth himselfe of a false gift, is clouds and winde without raine, Prov. 25. 14. shall distill] or, let it distill, or s[illegible: 1 letter]ow downe: as the Greeke translateth, let my words come downe as the deaw; and the Chaldee, let my speech be received as the deaw. The manner of delivering Gods word is here, and often, likened to a dropping, Ezek. 20. 46. and 21. 2. Mich. 2. 6. the Word it selfe, to raine or deaw, figures of heavenly graces. See Genes. 27. 28. the small raine] or small drops; in Hebrew Seghnirim, so named of haires, like which it falleth. Or it may have affinity with Saghnar, a storme, and meane a stormie raine, figuring the doctrine of the Law, which as it was given with storme and tempest, Heb. 12. 18. so it worketh like effect in the conscience. So the Greeke translateth it a showre, or showry raine: the Chaldee, as the rainy winds which blow upon the tender herbe. the showres] the strong or greater raine, which falleth with manifold drops, or with violence as arrowes: the Chaldee translateth them drops of the latter raine; whereof see Deut. 11. 14. The with-holding of these was a punishment, as in Ier. 3. 3. the showres have beene with-holden, and there hath been no latter raine: the giving of them was a blessing, Psal. 65. 11. and 72. 6. Mic. 5. 7. grasse] as the people sometime are likened to grasse, for their fraile and momentany state, Esay 40. 6, 7. so here they are likened to grasse & herbs, which grow by the raine, Iob 38. 26, 27. that they should not be unfruitfull hearers, like stones or sandy ground, whereon nothing groweth. Vers. 3. proclaime] or publish, preach: but the Chaldee turneth it, pray in the name of the Lord. give ye greatnesse] or majestie, that is, magni [illegible: 1 word] him: so in Iude 25. to the onely wise God our [illegible: 1 word] he glorie and majestie (or greatnesse:) and [illegible: 1 span] Chron. 29. 11. Thine, O Iehovah, is the greatnesse, and the power, and the glory, &c. Vers. 4. The Rocke] that is, as the Greeke translateth God: so in vers. 18, 30, 37. 1 Sam. 2. [illegible: 1 word] [illegible: 1 word] Sam, 22▪ 2, [illegible: 1 letter]2. God is called the Rocke, because of his might, stability and immutability; and to his Church he is a firme foundation, Matth. 16. [illegible: 1 word] and Christ is the Rocke, 1 Cor. [illegible: 1 letter]0. 4. his worke, in Greeke, his workes; so worke, in Psal. 9[illegible: 1 letter]. [illegible: 1 span] workes in Heb. 3. 9. and it implieth his workes both of creation, and redemption of his people, & [illegible: 1 word] other, wrought in them▪ which are said to be perfect, or unblemished, because there is no defect, no fault in any of them. Therefore in it the righteous [illegible: 1 word] joyce, Psal. 92, 5. hi[illegible: 1 letter] [illegible: 1 word]] that is, [illegible: 1 word] administration, his d[illegible: 1 span] judgement] that [illegible: 2 words] judicious, right and equal [illegible: 1 word] and so shall m[illegible: 1 letter]y finde that walke in them Psal. [illegible: 1 span] 8, 9, 10. faithfulness] or faith, understand, [illegible: 1 word] God of faith, [illegible: 1 span] most faithfull & true, that all may relie safely [illegible: 1 span] and his word. without [illegible: 3 letters]quity] on [illegible: 1 span] injurious evill▪) in him, as the Greeke translateth. So in Psal. 92. 16. Iehovah is righteous, my Rocke, and no iniquity is in him. right] or righteous: in Greeke, just and holy the Lord is. As his faith is constant to those that follow him, so is his justice righteous to such as forsake him. Vers. 5. They have corrupted themselves] or, It hath corrupted it selfe; speaking of the people, (as is expressed in Exod. 32. 7.) as of one man, and prophesying here their falling away from God. Or, It hath corrupted (it selfe) before him, that is, before or against God. The Greeke translateth, they have finned: and corruption is used both for sinne, as in Gen. 6. 11. and for destruction following sinne, as Gen. 6. 13. it being alwaies the changing of the estate of a thing from good to evill. And this corrupting themselves, was chiefly by idolatry, as vers. 15, 16, 17, &c. Exod. 32. 7, and implieth also their destruction; and it is ascribed to themselves, that it might not be imputed unto God: so in Hos. 13. 9. Hereupon Esaias called them children that were corrupters, Esay 1. 4. and this their action is opposed to the perfection of Gods worke, in vers. 4. their spot] or, their blot, their blemish; that is, their vice, or evill, (as the word is explained in Deut. 17. 1.) and thereupon their blame. This is opposed to Gods faithfulnesse in vers. 4. and it is an effect of their foresaid corruption, and an evident signe thereof. not of his sonnes] that is, not such a spot (or blemish) as is in the sonnes of God through their infirmity, whereto all are subject; but such as is in a crooked and perverse generation, that will not be reclaimed from their wees. And this is a declaration of the effect of the Law in Israel, which was added because of transgressions, Gal. 3. 19. and when it came, sinne reviued; and the passions of sins, which were by the Law, did effectually worke in their members, to bring forth fruit unto death, as Rom. 7. 9, 5. But the grace of God through the Gospel, worketh contrary effects of sanctification, which the Apostle layeth down in these words of Moses, thus; That ye may be blamelesse and sincere, the children of God, unblemished (or spotlesse) in the midst of a crooked and perverso generation, among whom shine ye as lights in the world, holding fast the word of life, Philip. 2. 15, 16. The Chaldee expoundeth it, They have corrupted themselves, and not him; sonnes that have served Idole. crooked] or f[illegible: 2 letters]ward; it is contrary to strait or even, Esay 42. 16. and they that are thus in heart, are an abo[illegible: 2 letters]nation to the Lord, Pra[illegible: 1 letter]. 11. 20. This title Peter gave unto the Iewes that refused the Gospell Act. 2. 40. & herein the people are opposed to God just and righteous, in vers. 4. as they that perverted all eq[illegible: 1 letter]nty, Mich. 2. 9. and had made them crooked pathes, Esay 59. 8. perverse] that turne and writhe themselves and others, as wrestlers are: but this word is applied to such as are perverse in minde and counsell, Iob [illegible: 1 word]. 10▪ used also by our Saviour in Lu. 9. 41. O saithlesse and perverse generation. Hereby Israels habi[illegible: 1 letter] in evill is sigh[illegible: 1 span], [illegible: 1 span]sting the holy Ghost, Act▪ [illegible: 1 word]. 51. so that their corruption and spot could not be [illegible: 1 word], but remained upon them as malignant ulcers. Compare Esay 1. 5. 6. ler. 5. 3. Vers. 6. requite] or reward, recompence. This is a sharpe rebuke of the ungratefull people, (set downe therefore question-wise,) who in faith and obedience should have shewed at least their thankfull hearts, as did hee which said, What shall I render unto Iehovah for all his beneficiall rewards unto mee? I will take up the cup of salvation, and call upon the name of Iehovah, Psal. 116. 12, 13. foolish] or vile: the Hebrew Nabal, is such a foole as hath his understanding and judgement saded and depraved, whereupon hee becommeth vile and wicked, saying in his heart, there is no God, Psal. 14. 1. and blaspheming his name, Psal. 74. 18. This foole, or vile person, is opposed to the noble or liberall, Esa. 325. The Chaldee here translateth, people which have received the Law, and are not wise. Father] by regeneration, as 1 Pet. 1. 3. Deut. 14. 1. bought thee] or, thy purchaser, thy possessour, owner; see the Annotations on Ex. 15. 16. And this aggravateth their sinne, who denied the Lord that bought them, as 2 Pet. 2. 1. for the oxe knoweth his owner (or him that bought him) though Israel did not know, Esay 1. 3. made thee] not onely in the first creation, as Gen. 1. 26. but in exaltation to dignity after redemption, as God is said to have made Moses and Aaron, 1 Sam. 12 6. who advanced them to that honour in his Church. Therefore this word is used for a degree of grace after creation, as in Esay 43. 7. I have created him for my glory, I have formed him, yea I have made him. So Christ is said to have made twelve, when hee ordained them to the office of Apostleship, Mar. 3. 14. And Paul saith of Israel, that God exalted the people, when they dwelt as strangers in the land of Egypt, Acts 13. 17. [illegible: 1 letter]established] formed, fitted, & ordered firme and stable, that thou mightest abide in his grace. Vers. 7. of old] or, of the world and ages past, all which will testifie of Gods grace unto his people. Thus Moses confirmeth that which hee spake of Gods goodnesse towards them, in vers. 6. and by this the Saints confirmed themselves in their troubles and feares, Psal. 77. 6. 7. &c. and 119. 52. and 143. 5. So in Esay 46. 9. Remember the formerthings of old, for I am God, and there is none else, &c. generation and generation] that is, all generations, and every of them: so in Psal. 89. 2. to generation and generation; and Esth. 3. 4. day and day, that is, euery day▪ and Ezr. 10. 14. citie and citie, that it, every citie, he will shew] This the Psalmist confirmeth, saying, O God, with our eares we have heard, our Fathers have told unto [illegible: 1 word], the worke thou wroughtest in their daies, in daies of old, &c. Psal. 44. 1, 2, &c. So in Iudg. 6. 13. Where be all his miracles, which our fathers [illegible: 2 letters]ld us of▪ Vers. 8. divided inheritance] that is, appointed and gave lands and Countries for the nations to inherit; as mount [illegible: 1 word] to the Edomites; Deu. 2. 5. A[illegible: 1 letter] to the Moabites, Deut. 2. 9. and so to others, [illegible: 1 word] 9. 7. For God hath [illegible: 1 word] of [illegible: 1 word] bloud [illegible: 1 letter]ll mankinde, for to dwell on all the face of the earth: & hath determined the times before appointed, and the bounds of then habitations, that they should seeke the Lord, if haply they might feele after him, and finde him, Acts 17. 26, 27. separated] into distinct families, and peoples, with severall languages; whereof see Gen. 10. and 11. chapters. bounds] or, borders, limits of the peoples; which may be referred specially to the peoples in the land of Canaan, whose bounds God proportioned before hand, according to the number of the sonnes of Israel, that they might be possessors of it after the Canaanites. Though generally there is also a proportion betweene the 70. nations reckoned in Gen. 10. and the seventy soules of Israel, which was their whole number when they went downe into Egypt, Gen. 46. 27. Deut. 10. 22. and more particularly betweene Canaan with his eleven sonnes, Genes. 10. 15,—18. and the twelve sonnes of Israel, which became Patriarchs to the Church of God, Exo. 1. 1,—4. Gen. 48. 28. Acts 7. 8. the sons of Israel] in Greeke, the Angels of God: so the Lxx translated this place purposely, lest the heathens should here take offence, that Israel should be matched with the 70. nations, that is, with all peoples of the world. And the Iewes supposed there were seventy Angels, rulers of the seventy nations; and therefore they say according to the number of the Angels of God, whereby they meane seventy. Their opinion is to be seene in R. Menachem on Gen. 46. where he saith, It is a generall rule that there is one (degree of) glory above another, and they that are beneath, are a secret signification of those that are above, and the 70. soules (Gen. 46. 27.) signifie the 70. Angels that are round about the throne of (Gods) glory, which are set over the nations. But wee are warned to beware how wee intrude our selves into those things which wee have not seene, Coloss. 2. 18. Vers. 9. portion] or part, which hee hath divided unto himselfe, Exod. 19. 5, 6. and for whom he long before prepared an habitation. And as he hath taken his people for his portion, so they againe take him for theirs, Psal. 142. 6. and hee is called the portion of Iakob, Ier. 10. 16. and 51. 19. This word Paul applieth to our heavenly calling in Christ, speaking of the portion of the inheritance of the Saints in light, Coloss: 1. 12. Iakob] that is, the posterity of Iakob; which being the name of his infirmity, before he was called Israel, commendeth Gods love unto his, when they were weake and unworthy. And Iakob is the generation of them that seeke Gods face, Psal. 24. 6. the line] or, the cord of his inheritance, that is, his heritage, as by line or measure befallen or allotted to him; and so his peculiar, whom none other can challenge. Compare Psal. 16. 6, 7. Vers. 10. Hee found him] that is, God found Iakob, meaning Iakobs posterity, the Israelites, whom God found, and was present with them in the wildernesse, to helpe them in all their miseries. Therefore the Greeke translateth, He sufficed him: and the Chaldee, He sufficed their necessities: as finding is used for sufficing, in Numb. 11. 22. Gods people of themselves doe all goe astray like lost sheepe: but hee seeketh and findeth them, for their salvation, Esay 53. 6. Psal. 119. 176. Luk. 15. 24,—7.—32. land of wildernesse] a wilde or desert land, where no inhabitants were, no dwelling citie, no food to sustaine him, Ps. 107. 45. Ier. 2. 6. See before in Deut. 8. 15. The wildernesse figured the peoples of the world, Ezek. 20. 35. amongst whom Gods people straied, till he found them up: for when we were yet sinners, and enemies, he loved us, and reconciled us to himselfe by the death of his Sonne, Rom. 5. 8. 10. empty place] in Chaldee, a dry place; Hebr. emptinesse: a place not to be inhabited, as appeareth by the opposition in Esay 45. 18. So all men naturally are emptie, till they be filled with grace, and made the habitation of God through the Spirit, Eph. 2. 11, 12,—22. howling of the desart] or, yelling of Ieshimon: the wildernesse is called a place of howling, for the wilde beasts that dwell there, or for the wants that men finde therein: and Ieshimon, which signifieth a desart, or desolation, may be taken for a speciall wildernesse so named, as in Num. 21. 20. or generally, for all desolate waste places: and such was that which Israel wandered in, Psal. 78. 40. The Greek and Chaldee translate it, a waterlesse place; and so in Esay 43. 20. God promiseth to give waters in Ieshimon, (or in the wildernesse.) It figured our estate in sinne, without Gods Word and Spirit, which are likened unto waters, Esay 44. 3. Iohn 3. 5. and 7. 38, 39. he led him about] to wit, in the wildernesse forty yeeres, as Deut. 8. 2. Or, hee compassed him about, to wit, with his love and providence: so the Greeke translateth, be compassed but, and the Hebrew well beareth it. Thus David saith, to God, thou wilt compasse me about with songs of deliverance, Psal. 32. 7. and in Ier. 31. 32. compassing is used for going about to winne ones love and favour; which may also be intended here. The Chaldee translateth, Hee placed them round about [illegible: 1 word] divine Majestie: which may have reference to Israels encamping round about Gods Tabernacle, N[illegible: 1 letter]m. 2. instructed him] or, made them to understand, to wit, by his Law, and by his Spirit, as Ne [illegible: 1 span]. 9. 18. 20. So the Chaldee explaineth it, hee learned them the words of the Law. apple of his [illegible: 1 word] or the blacke (the sight) of his eye; that is, with [illegible: 1 word] diligent care and love tendering them. Thus D[illegible: 1 letter]vid prayeth, Keepe me as the apple of the eye, Psa. 17. 8. and the Prophet saith, He that toucheth you, [illegible: 1 span]heth the apple of his eye, Zach. 2. 8. Vers. 11. an Eagle] the chiefest of all birds, which similitude God therefore applieth to himse[illegible: 2 letters] [illegible: 1 letter]here, and in Exod. 19. 4. stirreth up] or, [illegible: 1 span]th up her nest, that is, her young ones: which [illegible: 1 word] Eagle rowseth up with her cry; so God did [illegible: 1 word] people with his Word and promises, whiles [illegible: 1 word] slept in their sinnes in Egypt. This is decla [illegible: 1 span] Ezek. 20. 5, 6, 7. and the history is in Exod. 4. 29, 30, 31. So to the Church it is said, Awake, [illegible: 1 word] put on thy strength, O Sion, &c. Esa. 53. 1. and [illegible: 1 word] thou that sleepest, and stand up from the dead, [illegible: 1 word] Christ shall give thee light, Eph. 5. 14. flut [illegible: 1 span]th] or moveth and cherisheth. This is the word [illegible: 1 word] in Gen. 1. 2. the Spirit of God moved (or flutte [illegible: 1 span]) upon the face of the waters. That openeth the meaning here to be Gods motions by his Spirit in the hearts of his people. spreadeth abroad] as preparing herselfe to flight, and thereby provoking her young to goe with her. This God performed by spreading out the wings of his power against Egypt in plaguing them, and for Israel in preserving them from those plagues; so making way for his people to passe out of the place of their bondage. taketh them] that if they be slacke or negligent, shee may procure them to come away. So God by his Angels tooke hold on Lots hand, and led him out of Sodom, Genes. 19. 16. and hasted the departure of Israel out of Egypt, Exod. 12. on her wings] in gentlenesse, and for their safety: not in her talents wherewith she beareth her prey. And the Eagle soaring high, her young being on her wings, are safe from all danger. Thus God lead Israel safe thorow the red sea, Exod. 14. and into the wildernesse of Sinai, where hee said unto them, You have seene what I did to the Egyptians; and I have borne you upon Eagles wings, and brought you unto my selfe, Exod. 19. 4. So Christ giveth to the woman his Church, two wings of a great Eagle, that she might flee into the wildernesse, into her place where she is nourished, Rev. 12. 14. Vers. 12. alone lead] or, lead him alone; which may be referred to Iehovah their onely leader, and so the Greeke explaines it: or, to the people lead alone, as in Num. 23. 9. & Deut. 33. 28. they are said to dwell alone; and thus the Chaldee interpreteth it. lead him] that is, lead Israel, conducting them thorow the wildernesse in safetie, as Deut. 8. which mercie is often mentioned, Psal. 78. 14. 52. 53. and 1 36. 16. Neh. 9. 12. The Angell of his presence saved them, Esay 63. 9. with him] with Iehovah; or, with Israel; as the Greeke translateth, with them. God erected his Tabernacle, and set his true worship in Israel, without commixture with the idolatrie of the nation. And unto that they should have kept themselves, as Psal. 81. 8, 9, 10. The Chaldee parphraseth, there shall no service of idols be established before him. Vers. 13. made him ride] made Israel to conquer and triumph: so riding is often used for conquecing and subduing: as, Psal. 45. 4. and 66. 12. Rev. 6. 2. and 19. 11. 14. high places of the earth] or, of the land, to wit, Canaany, which they conquered: and by the high places, are meant the mountaines, and high walled cities which they subdued, Deut. 1. 28. A like promise is made in Esai. 58. 14. I will cause thee to ride on the high places of the earth: and in Deut. 33. 29. thou shalt tread upon their high places. The Chaldee here translateth, He placed them on the strong places of the earth. and he did eat] or, that he might eat: the Greeke saith, he fed them with the fruits of the fields. fruits] or, fruitfulnesses, all things that grew in the fields. honey out of the rocke] that is, honey of Bees nestling in rocks: or honey fruits, as dates and the like, which grow on palme trees, (as oile on olive trees,) in rocky places: that whereas rocks and stones are usually barren, God made such places fruitfull to Israel; even as he gave them water out of the rocks in the wildernesse, Exod. 17. 6. Num. 20. 11. whereto this here also may have reference, and meane waters sweet as honey and oile. This honey and oile figured the heavenly graces which God bestoweth upon his Church in Christ, (who is likened to a Rocke, 1 Cor. 10. 4.) and which he would continue, if men would hearken unto his Law, Psal. 81. 14,—17. and 119. 103. Song 4. 11. Vers. 14. Butter of kine] or, of the herd, that is, made of Cowes milke: these things were a signe of the fruitfulnesse of the land, as is observed by the Prophet, Esai. 7. 21, 22. And as soft and smooth words are sometimes likened to butter, and oile, Psal. 55. 22. so here they figured the soft and comfortable words of grace, wherwith God satiateth the soules of his people. The Chaldee paraphraseth, He gave them the spoiles of their kings and rulers, with the riches of their great and strong men, &c. and so in Amos 4. 1. Princes of Samaria are called kine of Basan. of the flocke] of sheepe and goats, Levit. 1. 10. for the food of them and of their houshold, as Prov. 27. 27. fat of lambs] that is, fatted lambs, rams, &c. of the breed of Basan] Hebr. sonnes of Basan, that is, bred and fed on mount Basan, which was a fertile place, and good to nourish cattell, Num. 32. 1. 3. 4. 33. fat of the kidnies of wheat] that is, fine flower of the kernels of wheat. The flower which is the best and the principall, is called the fat, here and in Psal. 81. 17. and 147. 17. and the kernels are called kidnies, because when they are full, they resemble kidnies in shape. bloud] that is, juice of the grape, which is red coloured like bloud. Hereupon Christ killing his enemies, and having his cloths sprinkled with bloud, is described like one treading grapes in the wine-fat, Esai. 63. 2, 3. Rev. 14. 19, 20. and 19. 13. And this sense the Chaldee keepeth here, translating it, the bloud of their mighty men shed like water. But literally it is meant of the wine that was plentifull in the land of Canaan; and spiritually of the heavenly graces wherewith Christ filleth his people, Esai. 55. 1. thou didst drinke] he turneth his speech to Israel: the Greeke for more plainenesse translateth as before, they dranke. pure wine] or red wine, as in Psal. 75. 8. and in Esai. 27. 2. In that day sing yee unto her, a vineyard of red wine; and such was the best wine in that land: the Greeke translateth it onely wine. Thus Moses, by honey, oile, butter, milke, fat flesh, fine bread, and wine, (seven things under which number all other are comprehended,) signifieth the manifold blessings which Israel enjoyed in their land. Which was a figure unto them of the most fertile Kingdome of Christ, and the heavenly comforts of his Word and Spirit, wherewith he satisfieth his people. And of these, some are food for children to sucke, as honey, oile, butter, and milke, Esai. 7. 15, 16. the rest are stronger meats for men: so the faithfull have in their infancy easie instruction, the sincere milke of the Word, to grow thereby; and in their ripe age, the higher mysteries of the Gospell, as 1 Pet. 2. 2. 1 Cor. 3. 1, 2. Heb. 5. 12, 13, 14. Vers. 15. Iesurun] or Ieshurun, that is, as the Chaldee explaines it, Israel; the Greeke, Beloved; so in Deut. 33. 5. 26. where the Chaldee againe translates it Israel; the Greeke, Beloved: and in Esai. 44. thou Iesurun whom I have chosen; the Chaldee saith, thou Israel: the Greeke, thou beloved Israel. It hath the name of Iosher, Righteousnesse, as being a righteous people by calling, having Lawes right and equall, if they had walked in them. Or it may be derived of Shor, which is to Looke or See, because this people saw the glory of God at the giving of the Law. The same word Shor is also a Bullocke, which some thinke Moses here alludeth unto, as if Israel were wexed like a fat bullocke which kicked. But the other places where this this word is used, imply no such thing. wexed fat] in Chaldee, waxed rich. This was the occasion of their falling from God, the prosperitie and blessings which they had in Canaan, as is also shewed in Neh. 9. 25, 26. They tooke strong cities, and a fat land, and possessed houses full of all goods, Wells digged, Vineyards, and Oliveyards, and fruit trees in abundance: so they did eat, & were filled, and became fat, and delighted themselves in thy great goodnesse. And they turned disobedient, & rebelled against thee, and cast thy law behinde their backs, &c. The like complaint is in Ier. 5. 27, 28. Though this may imply also the fatnesse of their heart, whereof see Esay 6. 10. Matth. 1[illegible: 1 letter]. 15. kicked] that is, behaved themselves contemptuously, and wexed wanton: and it signifieth their contemptuous abuse of Gods holy ordinances, as he complaineth of Priests, Wherefore kicke yee at my sacifice, and at mine offering, which I have commanded, &c. 1 Sam. 2. 29. This word Paul seemeth to respect, when he speaketh of such as tread under foot the Sonne of God, Heb. 10. 29. thou art covered] or, thou hast covered, thy selfe, thy face, or thine heart with fatnesse, as is explained in Iob 15. 27. thus; hee covereth his face with his fatnesse; and maketh collops of fat on his flankes. And in Psal. 17. 10. They are inclosed in their owne fat; with their mouth they speake proudly: and in Psal. 73. 7. Their eyes stand out with fatnesse. he forsooke God] in Chaldee, he forsooke the service of God: hee turneth his speech away from the people, as they that would not heare: and speaketh to heaven and earth for to witnesse; as in vers. 1. And this is the first part of their sinne, to forsake the good God. made him] by creating, and advancing him, as in v. 6. lightly esteemed] or, vilely and foolishly despised; Hebr. jenabbel, of Nabal foolish, as he called them in v. 6. The Chaldee expounds it, hee provoked to anger. the Rocke] the mighty God Christ; as vers. 4. So the Greeke translateth, he departed from God his Saviour. Vers. 16. provoked him to jealousie] or, made him jealous, that is, exceeding angry: for jealousie is the rage of a man; therefore he will not spare in the day of vengeance, Prov. 6. 34. strange gods] the Chaldee explaineth it, the service of Idols, or idolatry. So in Psal. 78. 58. they provoked him to jealousie with their graven images. And in 1 King 14. 22, 23. the Iewes provoked him to jealousie with their sinnes, &c. for they also built them high places, and images, &c. And this is the second part of their sinne, to turne to idols and devils. abominations] that is, abominable idols, or false gods, and other sinnes, as Levit. 18. 26, 27. Deut. 7. 25. 2 King. 23. 13. Vers. 17. to devils] that waste and destroy man-kinde, as their name Shedim here signifieth: see Levit. 17. 7. and these are in this respect opposed to God, who maketh and saveth his people, v. 15. So Ieroboams calves are called Dev[illegible: 1 letter]ls, 2 Chron. 11. 15. and all the Gentiles idols are Devils, 1 Cor. 10. 20. and Antichrists, Revel. 9. 20. And unto devils the Israelites sacrificed their sons & their daughters, when they sacrificed them unto the Idols of Canaan, Psal. 106. 37, 38. whom they knew not] had no knowledge or experience of any good from them: or, gods which knew not them, that is, had done them no good; as on the contrary the true God saith, I did know thee in the wildernesse, Hos. 13. 5. where the Chaldee explaineth, I supplied their necessities. came lately up] Hebr. came from neere, that is, from neere time: which when it is spoken of a thing past, meaneth lately; when of a thing to come, it meaneth shortly, as in Ezek. 7. 8. were not afraid] with horrour, lest they should be hurt by them. So the originall word properly signifieth, and therein differeth from that feare or reverence which we owe to the true God. Hee meaneth, that they were such Gods as could neither doe good nor evill, as is said in Ier. 10. 5. Bee not afraid of them for they cannot doe evill, neither also is it in them to doe good. Vers. 18. the Rocke] that is, as the Greeke saith, the God, and the Chaldee, the strong Feare, that is, the strong God: see v. 4. begat thee] with the word of truth, that thou shouldst be a kinde of first-fruits of his creatures, as Iam. 1. 18. The Chaldee expoundeth it, created thee; which may also bee applied to creating in Christ Iesus unto good workes, as Ephes. 2. 10. unmindfull] in Greeke, hast forsaken: this & the word following, hast forgotten, sheweth their long continuance in their sin, wherof God complaineth by the Prophet, My people have forgotten me daies without number, Ier. 2. 32. And is not only forgetfulnesse in minde, but in affection and action; as when they made a Calfe in the wildernesse, they forgat God their Saviour, Ps. 106. 19. 21. So God when he will punish them, threatneth, I will utterly forget you, and forsake you, Ier. 23. 39. Hereupon he saith, Remember these, O Iakob and Israel, for thou art my servant; I have formed thee, thou art my servant, O Israel, shew not thy selfe forgetfull of mee, Esay 44. 21. that formed thee] or, that brought thee forth: in Greeke, that nourished thee: in Chaldee, that made thee. God is here likened to a father that begat, and a mother that bare or brought forth; both which do set forth his love, and the worke of his grace. Vers. 19. saw] the Chaldee saith, it was revealed before the Lord. God the Iudge first taketh notice of the sinne, as in Gen. 18. 20, 21. contemptuously abhorred] or, loathed, despised as loathsome; which the Greeke expresseth by two words, he was jealous, (or fervent) and he was provoked: the Chaldee, his anger was strong. This word, which is commonly used for mens contemptuous provoking or despighting of God, is here and in Lam. 2. 6. applied to God his despising and loathing of sinne and sinners. the provoking] or, the angering, the indignation or griefe, caused by his sons and daughters, that is, by them which had beene his children by his gracious calling of them, and would seeme so to be still, but their spot was not such as his childrens, v. 5. Vers. 20. will hide my face] the Chaldee expounds it, will take away my divine presence. It meaneth also the withdrawing of his favour; therefore his children often praied against this, Psal. 27. 9. and 102. 2, 3. Exod. 33. 15, 16. And when God threatneth judgment to his people, he saith, I will shew them the backe and not the face in the day of their calamity, Ier. 18. 17. And here their punishment is answerable to their sinne: as they first withdrew their love and obedience from God, so he withdrew his presence and grace from them; that though they sought him, they should not finde him, Prov. 1. 28. The contrary is promised to the faithfull, They shall see his face, Rev. 22. 4. will see] and let others see: as the Greeke saith, I will shew what shall be to them at the last. Now the last end of sinners, if they convert not, is their destruction, Psal. 73. 17, 18. Prov. 14. 12, 13. and 23. 32. very froward] Hebr. a generation of frowardnesses, or, of perversities, that is, a most froward and perverse people. This word Paul useth of heretickes, Tit. 3. 11. no faith] no firmnesse, truth, or stability: for faith hath the name of stedfastnesse: see the notes on Exod. 17. 12. Vers. 21. not god] or, no god: a prophesie of the rejection of the Iewes, with the cause thereof. They left the Lord their God, and tooke another, so they made him jealous and angry: the Lord also will leave them and take another people, so they shall bee provoked. their vanities] that is, as the Greeke translateth, their idols, or, as the Chaldee expounds it, their service of idols. So Idols are called vanities, Ier. 8. 19. and 14. 22. 2 King. 17. 15. because they are nothing, 1 Cor. 8. 4. not a people] or, no people, that is, by the Gentiles which now are not my people, whom I will call to my faith and obedience by the Gospell, whereby the Iewes shall have occasion of jealousie and anger. So Paul expoundeth this in Rom. 10. 19, &c. And in 1 Pet. 2. 10. which in time past were not a people, but are now the people of God. And in Hos. 1. 10. In the place where it was said unto them, Yee are not my people; there it shall bee said unto them, Yee are the sonnes of the living God. Thus God threatneth to take his Kingdome from the Iewes, and give it to the Gentiles. a foolish nation] and therefore vile and despised: so this is a reward of their foolish despising of the Lord, forementioned v. 15. The Iewes understand these things of the Chaldeans, which caried them captive and so grieved them; because it is written, Behold the land of the Chaldeans, this was not a people, &c. Esay 23. 13. But the Apostles exposition is heavenly, shewing therejection of the Iewes for refusing Christ; and calling of the Gentiles, (esteemed of them fooles) for which the Iewes were angry, as appeareth by Rom. 11. 14. 1 Thess. 2. 15, 16. which Gentiles are called foolish, because they were carried away after dumbe idols, 1 Cor. 12. 2. Whereupon it is said, They are altogether brutish and foolish: the stocke is a doctrine of vanities, Ier. 10. 8. They became vaine in their imaginations, and their foolish heart was darkened: professing themselves to be wise, they became fooles, Rom. 1. 21, 22. Vers. 22. kindled in mine anger] or, burneth from mine anger, or, through my nostrill, that is, by the breath thereof. By fire is meant Gods fiery judgments, which by the enemy, drought, blasting, and otherwaies he would bring upon their land, Amos 2. 2, 5. So in Ezek. 30. 8. God, saith hee, will set a fire in Egypt, which the Chaldee there expoundeth, peoples strong as fire; but here the Chaldee translateth, For an East winde strong as fire commeth forth from before me in anger. As before, God withdrew his good things from them, so now hee threatneth to inflict evils upon their land, and upon their persons. the lowest hell] or, the hell of lownesse, that is, the lowest part of the earth; for so Sheol, or Hell, here and often meaneth, as Num. 16. 30, 32, 33. See the Annotations on Gen. 37. 35. This meaneth a most vehement fire, which should burne downeward, even to the middest of the earth. the earth] or, the land, wherein Israel dwelt, which should be wasted with war, drought, &c. that no man should dwel, no fruits should grow thereon: for God turneth springs of waters into dry ground; a fruitfull land into saltnesse (or barrennesse) for the wickednesse of them that dwell therein, Psal. 107. 33, 34. So upon the famine in Israel, the Prophet complaineth; The fire hath devoured the pastures of the wildernesse, and the flame hath burnt all the trees of the field, Ioel 1. 4,—19. foundations of the mounts] that is, the strongest places of the land, Ierusalem it selfe, founded on the holy mountaines, was destroyed by the fire of Gods wrath, Amos 2. 5. Lament. 2. 1, 2, 3. So it is said, The Lord hath kindled a fire in Sion, and it hath devoured the foundations thereof. Lam. 4. 11. Vers. 23. I will heap] or, will adde: I will consume, will spend evils on them: the Greeke saith, I will gather together evils against them. These plagues concerne the people, as the former did their land. arrowes] that is, plagues that shall come suddenly and swiftly, Zach. 9. 14. Arrowes meane plagues of all sorts, as the Scriptures mention the evill arrowes of famine, Ezek. 5. 16. of pestilence, Psal. 91. 5. and other sicknesses, Psal. 38. 2, 3. Iob 6. 4. of warres, Ier. 50. 14. of thunder, lightning, &c. 2 Sam. 22. 14, 15. And among the Gentiles this phrase was used, as the pestilence is called, an evill arrow, by Homer in Iliad. 1. Vers. 24. burnt] in Greeke, consumed: Moses useth a word not elsewhere found in Hebrew, but in the Chaldee it signifieth to heat or burne; and so it may intimate their destruction by the Chaldeans, at what time they were so burnt with famine, that their visages were blacke as a cole, their skin clave to their bones, Lament. 4. 8. Others translate it, filled or mested; so it answereth to their sinne, who had filled themselves, and kicked, vers. 15. and now for a punishment should bee filled with hunger. This the Chaldee favoureth, translating it, blowne up (or swollen) with famine. And this is the first evill arrow of famine, as Ezek. 5. 16. the burning cole] hereby the lightning or hot thunderbolt seemeth to be meant, as in Psal. 78. 48. or the burning carbuncle, a fiery ulcer on the body, as in Habak. 3. 5. this word is joyned with the pestilence. Properly the word signifieth fiery coles, Song 8. 6. figuratively it is applied to arrowes that flie, Psal. 76. 4. The Greeke and Chaldee here expound it, devoured with fowles. bitter] in Greeke, incurable. stinging plague] in Hebrew, Keteb, which is the name of a deadly stinging disease, joyned with the pestilence, in Psal. 91. 6. which the Apostle translateth a sting, in 1 Cor. 15. 55. from Hos. 13. 14. and so the Greeke there expoūdeth it. But here the Greek calleth it the disease Opisthotonos, which is a strange & vehement disease in the necke, when by the stiffenesse of the nerves or sinewes, the necke is strained backward to the shoulders, and killeth a man within foure daies, as Cornel. Celsus sheweth in l. 4. c. 3. But it seemeth here to be more generall, for the pest and other terrible sicknesses, wherby God soone cutteth off the life of man with bitternesse. The Chaldee expoundeth it evill spirits. the teeth] Hebr. the tooth of beasts, wild beasts to devoure men and cattell: see Levit. 26. 22. Ezek. 5. 17. and 14. 21. serpents] or, creeping things, wormes: the Chaldee translateth it, dragons that creepe in the dust. The wild beasts kill by force; wormes and serpents by secret subtilty. Vers. 25. Without] abroad out of the cities. the sword] of the enemy by warres. bereave] or rob, to wit, all sorts and sexes, as after followeth. Thus God threatneth his foure sore judgments, mentioned in Ezek. 14. 21. Revel. 6. 8. the sword, and the famine, and the evill beasts, and the pestilence, to cut off from them man and beast. terrour] inward terrours of conscience, whereof see Iob 15. 20,—24. terrours of death, as Psal. 55. 5. and so the Chaldee translateth it, dread of death; meaning that they should even die through feare. both the young man] to wit, shall be bereaved: so all sorts shall be cut off with these judgements. Vers. 26. scatter them into corners] or, drive them from corner to corner: in Greeke, disperse them; in Chaldee, destroy them. Here God sheweth the measure of their punishments, which though they deserved to have in all extremity, yet hee would moderate in mercy. Vers. 27. Were it not] or, but that I feare the wrath (or provocation) of the enemie. God speaketh these things after the manner of men: and in regard of his glory (that the enemy should not blaspheme) he would spare Israel from utter destruction. So God pleadeth also with them in Ezek. 20. 13, 14, 21, 22, 44. behave themselves strangely] or, make strange of the matter, deny and dissemble the truth of the thing: which the Chaldee expoundeth, magnifie themselves. Compare Psal. 140. 8. Or, it may meane the strange and inhumane dealing of the enemies against Israel. Vers. 28. For they] that is, the Israelites, as the next verse sheweth, and it is a reason of the destruction which God thought to have brought upon them, v. 26. it may also bee applied to their enemies. void of counsels] or, as the Greeke translateth, which have lost counsell, in that they have forsaken Gods Law, which should be their counsellor, Psal. 119. 24. Vers. 29. O that they were] or, as the Chaldee translateth it, If they were wise. Compare Psal. 107. 43. Hos. 14. 9. understand] which is the effect of wisdome, whereof they deprived themselves. consider their latter end] study and apply their minds to Gods workes past, present, and to come: this want of wisdome in them, the Prophet lamenteth, She remembred not her latter end, therefore she came downe wonderfully, Lament. 1. 9. Vers. 30. one chase a thousand] Seeing God promised Israel that they should chase their enemies, and an hundred of them should put ten thousand to flight, Levit. 26. 7, 8. how should on the contrary, one enemy chase a thousand of them, if God had not sold the Israelites for their sinnes? their Rocke] that is, God, as the Greeke translateth: see v. 4. sold them] in Chaldee, delivered them, meaning to the enemies, to whom they were sold even for nothing, as Psal. 44. Esay 52. 3. and this was for their iniquities, Esay 50. 1. shut them up] in Greeke, delivered them; meaning, into the enemies hand, as Psal. 31. 9. So God is said to shut up (that is, deliver) his people to the sword, Psal. 78. 62. See this phrase in Deut. 23. 15. Vers. 31. their Rocke] the god on whom the heathens relye: so the Greeke explaineth it, For our God is not like their gods. The person is changed, as if Moses, or the people spake of the heathen idols, that they could never have given their worshippers power over Israel, if God their Rocke had not sold them. Iudges] for the enemies were afraid of the God of Israel because of his former judgments on the Egyptians, 1 Sam. 4. 8. Balaam confessed the power of God, and his goodnesse unto Israel, Num. 23. 8, 12, 19, 20, 21. &c. The Egyptians would have fled, for they perceived that God fought for Israel, Exod. 14. 25. Vers. 32. their vine] the vine of Israel, so other Prophets compare Israel with Sodom and Gomorrah, Esay 1. 10. Ezek. 16. 45, 46, 56. Although therefore these things may be applied to the heathens, yet chiefly they respect Israel in their apostasie; for, what things soever the Law saith, it saith it to them that are under the Law, that every mouth may be stopped, and all the world may become guilty before God, Rom. 3. 19. By the vine here, the Chaldee understandeth, punishment, translating, Their vengeance is like the vengeance of the people of Sodom. And that such was their sinne and punishment, Ieremy complaineth in Lam. 4. 6. This may also be applied to the apostasie of Antichrist, of the vine] or, above the vine of Sodom, that is, worse than it. God had planted Israel a noble vine, wholly a right seed, but they turned into the degenerate plant of a strange vine, Ier. 2. 21. So God planted the Christian Church in Christ the true vine, Ioh. 15. 1. but they degenerated, and worshipped the beast Antichrist, whose citie is spiritually called Sodom, Revel. 11. 8. blasted fields] or blasted vines (or vine branches) that grow in Gomorrahs fields. So the Greeke translateth it here, a vine branch. And the Hebrew Shedémah, which is sometime used for a field, or vine, Esay 16. 8. is in Esay 37. 27. blasted corne; and for it in 2 King. 19. 26. is written Shedephah, which properly signifieth blasted corne, or blasting, Deut. 28. 22. which sense I thinke is to bee retained here, as the Chaldee translateth it, their smiting or beating, that is, when Gomorrah was burnt with fire, Gen. 19. and the fields and vines in them blasted, they brought forth none but bitter and hurtfull grapes; so did this people Israel, and so doe Antichristians. their grapes] the grapes of them and him, that is, of them all, and of every one, for so much the Hebrew forme implieth; by grapes meaning their workes, as in Esay 5. 4. gall] that is, bitter, venemous, and hurtfull, as the Chaldee explaineth it, the gall of serpents: See Deut. 29. 18. most bitter] Hebr. clusters of bitternesses; meaning, most evill and noisome doctrines and actions: and as sometime it is used for bitter afflictions, Iob 13. 26. so here the Chaldee applieth it to the reward of their evill workes. The brests of Christs Church (out of which the people sucke the wine of Gods graces by the ministery of the Gospell) are likened to clusters of grapes, Song 7. 7. So here on the contrary is signified the corruption of true doctrine by false Prophets and ministers of Antichrist. Vers. 33. their wine] wine is sometime used to signifie the fruits and graces of Gods Spirit, Song 4. 10. and 5 1. and 8. 2. Here it signifieth the corrupt doctrine & heresies wherewith the Iewes poisoned themselves and their disciples: and the wine of fornications, that is, the heresies and idolatries of Antichrist, wherewith all nations have beene made drunken, as Rev. 17. 2. poyson of dragons] in Greeke, fury (or hot wrath) of dragons; that is, their doctrines and actions are venemous and deadly in soule and body, as being doctrines of devils, and the poison of the old dragon whom Antichristians adore, 1 Tim. 4. 1. Rev. 13. 4. and 12. 3, 4, &c. So in Esay 59. 5. They hatch Cockatrice egges, &c. hee that eateth of their egges dieth. cruell] in Greeke, incurable furie of aspes; in Chaldee, as the gall of aspes, the crueli serpents; which are venemous serpents that will not bee charmed, Psal. 58. 5, 6. and so it noteth their incurable maliciousnesse: and when it is used for punishment, it noteth also the grievousnesse of it, as, Hee shall sucke the poison of aspes, the vipers tongue shall slay him, Iob 20. 16. Vers. 34. this] in Greeke, these things; that is, the sinnes of Israel forementioned; as the Chaldee expounds it, all their workes. laid up in store] which the Chaldee interpreteth, manifest before me. Their evillfruits, the grapes of Gomorrah, and of gall, God laid up for to punish. sealed up] not to be lost, or forgotten, or left unpunished; wherefore the Chaldee paraphraseth, laid up against the day of judgment in my treasuries. According to this phrase Iob speaketh, My transgression is sealed up in a bag, and thou sowest up my iniquity, Iob 14. 17. speaking of his sins wch God left not unpunished: though the time and meanes of punishment is to man unknowne, as a sealed booke cannot be read, Esay 29. 11. in my treasuries] or, among my treasures: meaning Gods secret wisdome & knowledge, when and how to punish them for it. So the Apostle speaketh of treasures of wisdome and knowledge, Coloss. 2. 3. and in Iob 38. 22, 23. the treasurs (or treasuries) of snow and of haile are mentioned, which God reserveth against the time of trouble, against the day of battell and warre. Vers. 35. To mee vengeance] or, vengeance is mine, to punish Israel for their rebellions, and to punish their enemies for abusing them. Therefore the Apostle maketh this a generall doctrine, and teacheth us to commit our injuries unto God; Beloved, avenge not your selves, but rather give place unto wrath; for it is written, vengeance is mine, I will repay, saith the Lord, Rom. 12. 19. And by this hee would deterre us from sinne, Heb. 10. 29, 30. in the time] or, at the time, to wit, which I have appointed, that is, in due time; or, as the Greeke translateth, in the time when their foot shall slide: meaning, then his vengeance should be seene. their foot shall slide] or, shall bee removed; which the Chaldee expoundeth, they shall bee caried captive out of their land. But it is more generall, and signifieth their fall into manifold afflictions, against which David praieth, and comforteth him-selfe in the mercy of God, Psal. 17. 5. and 38. 16, 17. and 121. 3. and 94. 18. calamity] The originall word properly signifieth a fogge, or thicke cloud, and is fitly applied to the time of affliction, and dismall day; which the Greeke translateth, day of perdition; and the Apostle calleth the day of judgment, the day of perdition of ungodly men, 2 Pet. 3. 7. that shall come upon them] or, that are ready for them and for him, that is, for every of them. make haste] Hebr. maketh haste: a word singular and masculine, joyned with the former word plurall and feminine, to intimate a particular hastening of every judgment in sore measure. This sentence the Apostle hath reference unto, when prophesying of false teachers, he saith, their judgment now of a long time lingneth not, and their perdition slumberath not, 2 Pet. 2. 1, 3. Vers. 36. judge his people] that is, punish the evill, and defend the good against the oppressors. So against such as forsake Christ Paul alleageth this sentence, The Lord will judge his people; and addeth, It is a fearefull thing to fall into the hands of the living God, Heb. 10. 30, 31. And for defence the Psalmist saith, Iudge mee, O God, and plead my cause against an unmercifull nation, Psal. 43. 1. repent himselfe] change the course of his administration towards his people, as a man when hee repenteth changeth his way. This is spoken of God not properly, (for he cannot repent, [illegible: 1 word] Sam. 15. 29.) but after the manner of men, as is noted on Gen. 6. 6. For this repentance of God concerning his servants, Moses praieth, in Psal. 90. 13. and God promiseth, if a nation turne from their evill, hee will repent him of the evill that he thought to doe unto them, Ier. 18. 8. and performed it towards the Ninevites, Ion. 3. 10. and towards the Israelites, Amos 7. 2, 3, 6. And hereupon men are exhorted to turne unto the Lord, For hee is gracious and mercifull, slow to anger, and of great kindnesse, and repenteth him of the evill, Ioel 2. 13. the hand] of his people, that is, their strength; which the Greeke explaineth thus, for he seeth them feeble. So hand is for strength, or power; as, the hand (or power) of the sword, Iob 5. 20. the hand of the dog, Psal. 22. 21. and there is none shut up] or, and nothing is shut up or left: or, and come to nothing (consumed) is hee that is shut up, and that is left. And so it may be understood both of persons and of goods, that there is none shut up in the enemies hand, as captive or prisoner, none left untaken by the enemy; or, none shut up in houses, cities, towers, to escape the enemy; none left escaped from destruction. It meaneth an utter overthrow of their state and kingdome; as the overthrow of Ieroboams house is threatned in these termes, I will cut off from Ieroboam him that pisseth against the wall, him that is shut up and left in Israel, 1 King. 14. 10. The like is threatned to Ahab, 1 King. 21. 21. And this compassion here promised, was in some sort shewed to Israel, in the daies of Ieroboam, sonne of Ioash, as it is written, For the Lord saw the affliction of Israel, that it was very bitter, for there was not any shut up, nor any left, nor any helper for Israel, 2 King. 14. 26. Vers. 37. And he shall say] that is, the Lord shall say, as the Greeke version explaineth it. God here upbraideth the idols which Israel followed, as being vaine, and unable to helpe them: whereby Israel also receiveth a sharpe rebuke, and checke of conscience for leaving the Lord, to follow such. It may also bee referred to the gods of the heathens, over whom God thus triumpheth, after he hath redeemed his people. But Ieremy useth the like speech against Israel, Where are thy gods that thou hast made thee? Let them arise if they can helpe thee in the time of thy trouble, &c. Ier. 2. 28. Vers. 38. did eat the fat] that is, to whom they burned the fat of their sacrifices; which therefore are said to be eaten by those gods; as the sacrifices to the Lord, was called his bread, Lev. 21. 6. let him be] in Greeke, let them be: but this hath reference to the Rocke (the mighty God) forementioned, vers. 37. in whom they hoped for safety. So God said to Israel, Goe and cry unto the Gods which yee have chosen, let them save you in the time of your tribulation, Iudg. 10. 14. It is a sharpe reproofe, with an upbraiding of their folly. Vers. 39. See now] in Greeke, See see. God having manifested the vanity of false gods, provoketh all to come unto him, who is himselfe alone eternall, powerfull; and gracious. Ionathan in his Thargum paraphraseth here thus; When the word of the Lord shall be revealed for to redeeme his people, hee well say to all peoples, See now, &c. I I am he] in Greeke, I am: it is the more vehement by doubling the word I, as the like is found in Esay 43. 25. Hos. 5. 14. it meaneth also, I am the same, that is, eternall and unchangeable: so in Psal. 102. 28. Thou art hee, which the Apostle expoundeth, thou art the same, Heb. 1. 12. Ionathan aforesaid openeth it thus, I hee that am, and have beene, and I hee that shall bee. This accordeth with Gods describing of himselfe in Revel. 1. 4. and 16. 5. And here the mystery of the Trinity is implied, as in Deut. 6. with mee] in Greeke, besides mee; and so in Esay hee saith, besides mee there is no God, Esay 45. 5. I doe kill] none but I have power of death and life: so Anna in her Song saith, Iehovah killeth and maketh alive, hee bringeth downe to the grave, and bringeth up, 1 Sam. 2. 6. Hereby Christ is knowne to be very God, For as the Father raiseth up the dead, and maketh them alive; even so the sonne maketh alive whom he will, Ioh. 5. 21. Hee hath the keies of hell and of death, Rev. 1. 18 Gods killing and wounding, implieth the hatred which he hath in justice against sinne and sinners: his reviving and healing, sheweth his love out of grace to his creatures, and mercy in respect of their misery. I heale] so in Iob 5. 18. Hee maketh sore, and bindeth up; he woundeth, and his hands doe heale. And in Hos. 6. 1. He hath torne, and hee will heale us: he hath smitten, and hee will bind us up. Ionathan in his paraphrase saith, I have smitten the people of the house of Israel, and I will heale them in the latter daies. that delivereth] or, can deliver: so in Esay 43. 13. even before the day was I am hee, and there is none that delivereth out of mine hand: I will worke, and who shall let it? It teacheth us the omnipotency which God onely hath. Vers. 40. For I lift] or, when I lift up my hand; which is a signe of swearing, as in Gen. 14. 22. Exod. 6. 8. Num. 14. 30. So the Greeke here explaineth it, I will lift up my hand unto heaven, and sweare by my right hand, and say, &c. Though the lifting up, or stretching forth of the hand, is also for a signe, to make the hearers attentive, Esay 49. 22. Act. 26. 1. I live] understand, as I live: these are the words of an oath; as in Ier. 4. 2. thou shalt sweare Iehovah liveth. And because God can sweare by no greater, he sweareth by himselfe, Heb. 6. 13. So the Angell lifted up his hand to heaven, and sware by him that liveth for ever and ever. Rev. 10. 5, 6. And as an oath is for confirmation, and to shew the immutability of his counsell, Heb. 6. 16, 17. so here God confirmeth the former threatnings and promises by an oath; which Ionathan in his Thargum explaineth thus; As I live, so will I not breake mine oath for ever. Vers. 41. my glittering sword] Hebr. the lightning of my sword, that is, the bright glittering blade of my sword; which the Greeke translateth, If I whet my sword like lightning. So in Gen. 3. 24. the flame of a sword, that is, a bright flaming sword; and in Hab. 3. 11. at the shining of the lightning of thy speare, that is, of thy glittering speare. This similitude sheweth Gods judgments to be swift, violent, powerfull, terrible, as in Zach. 9. 14. his arrow shall goe forth as the lightning. So in Ezek. 21. 10. his sword is fourbished that it may glitter. on judgment] that is, on weapons of judgment; the arrowes after mentioned, v. 42. or, take hold of it (the sword) in judgment. Here judgment seemeth to be meant of rigour and severity, opposed unto mercy, Iam. 2. 13. Esay 34. 5. Vers. 42. drunke with bloud] this signifieth a great slaughter of the enemies, and a full satisfying of Gods justice upon them. Like this is the dipping (or embruing) of the foot in the bloud of the enemies, Psal. 68. 23. shall devoure, or, shall eat flesh; which the Chaldee expoundeth, shall kill among the peoples. So the Lords sword is said to devoure, in Ier. 12. 12. with the bloud] or, from the bloud. the slaine] or, the wounded; speaking singularly of one, but meaning every one, as the Greeke translateth, wounded ones. the captives] Hebr. the captivity; which word is often used for a multitude of captives, or prisoners taken in war: as in Num. 21. 1. Deut. 21. 10. Iudg. 5. 12. So the Chaldee translateth, of them that ar[illegible: 1 letter] [illegible: 1 span]led, and of captives. from the beginning] or, from the head: which word is sometime used for the first beginning, Iudg. 7. 19. but commonly for the head, chiefe, and principall; and so the Greeke here translateth it, from the head; whereby the heads, captaines, and chiefe of the enemies are meant, on whom God would take vengeance. Or, from the beginning, that is, from the first time that the enemies have oppressed Gods people, God will leave none of them unpunished. revenges of the enemy] that is, revenges shall be executed upon the enemy, for all their wrongs that ever they did to Israel since the beginning. Vers. 43. Shout joyfully] or sing: in Greeke, rejoyce. nations] or Gentiles. with his people] the Greeke addeth this word with, which the Apostle alloweth in Rom. 15. 10. So, he followeth not us, Mar. 9. 38. is explained, he followeth not with us, Lu. 9. 49. The Chaldee expoundeth it, Land yee peoples, the judgment of his people. It is an exhortatiō to the Gentiles, to sing praises unto God, for his mercie to thē & to the Iewes; as the Apostle saith, That the Gentiles might glorifie God for mercie; as it is written, For this cause I will confesse thee among the Gentiles, and sing unto thy name. And againe he saith, Rejoyce yee Gentiles with his people, Rom. 15. 9, 10. the bloud of his servants] in Greeke, of his sonnes. So in Rev. 19. 1, 2. much people in heaven say All[illegible: 1 span], and glorifie God, for judging the great Whore, and avenging the bloud of his servants at her hand: meaning the bloud that was shed, as in Psal. 79. 10. make atonement] and so be reconciled unto: in Greeke, will purge the land, to wit, from the sinne and uncleannesse thereof; as the high Priest on Atonement day did make atonement for the holy place, because of the uncleannesse of the sonnes of Israel, and because of their transgressions, in all their sins, Lev. 16. 16. So it is a prophesie of grace in Christ, who should make expiation for his Church and people; for him God fore-ordained to be a propitiation through faith in his bloud, Rom. 3. 25. for his people] the Greeke translateth it, the land of his people: the Chaldee better, for his land and for his people, speaking according to the types of old; where the Land of Canaan was the inheritance, the people of Israel the heires, that was called, the Lords land, Hos. 9. 3. and they the Lords people. Vers. 44. Moses came] the Greeke addeth, unto the people; and Ionathan in his Thargum addeth, from the tabernacle the house of doctrine. this song] in Greeke, this Law, as in v. 46. So Asaph called his song, a Law, Psal. 78. 1. Hosheah] in Greeke, Iesus: elsewhere called after the Hebrew, Ioshua: see Num. 13. 17. and Deut. 31. 14, 19. Vers. 46. set your heart] that is, your hearts; as, harden not your heart, Ps. 95. 8. is interpreted, your hearts, Heb. 3. 8. in Greeke, attend with your heart. It meaneth a diligent consideration & application, which elsewhere God explaineth thus, Behold with thine eies, and heare with thine eares, and set thine heart upon all that I shall shew thee, Ezek. 40. 4. and 44. 5. Vers. 47. a vaine word] or, a vaine thing; that in doing thereof you should lose your labour; but in keeping it, there is great reward, Psal. 19. 12. your life] so Paul saith, Moses describeth the righteousnesse which is of the Law, that the man which doth those things shall live by them, Rom. 10. 5, 6. where he opposeth it to the righteousnesse of faith. And by life is meant eternall life, as our Saviour answered the Lawyer, asking what hee should doe to inherit eternall life, &c. Doe this and thou shalt live, Luk. 10. 25,—28. Vers. 48. in that selfe same day] Hebr. in the body (or strength) of this day. See this phrase in Gen. 7. 13. and 17. 23. Vers. 49. Nebo] the performance of this commandement, see in Deut. 34. 1. &c. See also Num. 27. 12. Vers. 50. unto thy peoples] thy godly forefathers: in Greeke, thy people. See the Annotations on Gen. 25. 8. mount Hor] whereof see Numb. 20. 23. &c. Vers. 51. trespassed] in Greeke, disobeyed my word. Of this trespasse, see Num. 20. 10, 11, 12. Here Moses at his death maketh a commemoration of his sinne, for an acknowledgment of Gods justice against him, and a warning to all people, not to disobey by his example. Meribah] or, contention of Cadesh: so the Greeke translateth it, contradiction. Vers. 52. before thee] or, over against thee, that is, a farre off, for so this phrase often signifieth, as is noted on Numb. 2. 2. So that may be said here of Moses, which Paul speaketh of the godly fathers, These all dyed in faith, not having received the promises, but having seene them afar off, and were perswaded of them, and saluted them, &c. Heb. 11. 13.