Deuteronomy · Chapter 32

V. 1. 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.

Verse 1. 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. See Clarke on Deuteronomy 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.

Verse 1. “This very sublime ode,” says Dr. Kennicott, “is distinguished even by the Jews, both in their manuscripts and printed copies, as being poetry. In our present translation it would appear to much greater advantage if it were printed hemistically: and the translation of some parts of it may be much improved.” We subjoin his translation of the following verses as a specimen.

“1. Let the heavens give ear, and I will speak;

and let the earth hear the words of my mouth.

Verse 1. Give ear, oh ye heavens, and I will speak. This ode, which is full of rhythm, and of almost every poetic excellence and beauty, has been called the Swan song of Moses, who died singing sublime but mournful notes. The principal words have been much copied by future prophets. It is carmen seculare, a song to the age, of truth, not of flattery.

V. 2. 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.

Verse 2. My doctrine] yjql likchi, from jql lakach, to take, carry away; to attract or gain over the heart by eloquence or persuasive speech. Hence the Septuagint translate the word apofqegma, 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] ytrma 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:—

AllJ ote dh ropa te megalhn ek sthqeov iei,

Kai epea nifadessin eoikota ceimerihsin--

“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 Clarke’s note on “Genesis 2:6”.

As the small rain] µry[c seirim, from r[c saar, to be rough or tempestuous; sweeping showers, accompanied with a strong gale of wind. And as the showers] רביבים rebibim, from hbr 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; Hebrews 1:1, 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.

2. My doctrine shall drop, as the rain;

my speech shall distil, as the dew,

as the small rains upon the tender herb,

and as the showers upon the grass.

Ver. 2. My doctrine shall drop as the rain. In hieroglyphic writing, rain often designates knowledge and science, which revive and refresh nations, as rain revives the earth. The Messiah is said to sprinkle many nations, and to come down as rain on the mown grass. Psalm 72:6. Isaiah 52:14.

2. My doctrine shall drop as the rain — This may be rendered, Let my doctrine drop as the rain,

And my words fall as the dew.

V. 3. 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.

3. Verily, the name of JEHOVAH will I proclaim; ascribe ye greatness unto our God.

3. Because I will publish the name of the Lord — Better, I will proclaim the name of Jehovah. The Hebrew word arq, like the Greek khrussw, means to make a proclamation as a herald or as a prophet. Moses proclaims Jehovah as the nation’s king.

V. 4. 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, James 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.

Verse 4. He is the Rock] The word rwx tsur is rendered Creator by some eminent critics; and [Arabic] khalyk is the reading in the Arabic Version. Rab. Moses ben Maimon, in his valuable work, Moreh Nebochim, observes that the word rwx tsur, which is ordinarily translated rock, signifies origin, fountain, first cause, &c., 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 defence and security, God may be metaphorically represented thus, to signify his protection of his followers. I prefer the opinion of Maimon.

4. He is the rock, perfect is his work;

for all his ways are judgment;

a God of truth, and without iniquity:

just and right is he.

4. He is the Rock, his work is perfect — The Rock, perfect his work. In the Hebrew the position of the word translated Rock makes it very emphatic. The figure is a favourite one in Hebrew poetry. David, who in his wanderings had found the protection of Jehovah like the rocky fastnesses of Judea, says, in 2 Samuel 22:2, “The Lord is my rock.” While the figure is used for shelter and protection it is also employed to denote power, stability. Comp. Isaiah 26:4: “In the Lord Jehovah is everlasting strength,” which might more literally be rendered, “in the Lord Jehovah is the rock of ages.” All his ways are judgment — In all his dealings he is just.

V. 5. 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.

Verse 5. 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,” &c. 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, &c., in red, black, white, and yellow. This very custom is referred to in Revelation 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.

5. They are corrupted, not his, children of pollution, a generation perverse and crooked!

Ver. 5. Their spot is not the spot of his children. The order of the words being here inverted, hardly two versions read alike. The margin, which is mostly the best reading, is, “He hath corrupted to himself.” So “they are not his children; that is their blot.” Maimonides, “Did he do them any harm? No: his children are their own blot.” But Le Clerc prefers the Samaritan version, which reads, “The sons of pollution are not his children.” The meaning of the text obviously is, that the Israelites by idolatry and vice, caused themselves to be disowned as the children of God, which agrees with the reproaches in the next verse. The people of God are called to be without spot and blameless; to be holy as he is holy; to be pure in heart, and merciful, even as he is merciful. The English reading is at issue with all the ancient versions.

5. They have corrupted themselves — A striking contrast is now presented. Jehovah, their God, is perfect, is unchangeable. The nation — for the prophet looks down the future and sees the rebellion and apostasy of Israel — becomes corrupt. Their spot is not the spot of his children — It is not easy to render the Hebrew of this passage. Literally it is, not his children, their blemish. Instead of being Jehovah’s true children they are of such a character that they stain the family. Compare the figure used 2 Peter 2:13, where false teachers and false brethren are called “spots” and “blemishes” in the Church.

V. 6. 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.

6. Is this the return which ye make to JEHOVAH?

O people foolish and unwise!

Is not he thy Father, thy Redeemer?

He who made thee, and established thee?”

Give ear, O ye heavens — hear, O earth — By appealing, in this solemn manner, to the heavens and the earth in the beginning of this song, Moses intended to signify, 1st, The truth and importance of its contents, which were such as deserved to be known by all the world: and, 2d, The stupidity of that perverse and unthinking people, who were less likely to hearken and obey than the heavens and the earth themselves. 3d, He hereby declares also the justice of the divine proceedings toward them, according to what he had said, Deuteronomy 31:28. See Job 20:27. Or, heaven and earth are here put for the inhabitants of both, angels and men: both will agree to justify God in his proceedings against Israel, and to declare his righteousness, Psalm 50:6; Revelation 19:1, 2. Verse 2. My doctrine shall drop as the rain — As nothing is more grateful to the thirsty earth than gentle showers, so there cannot be any thing more acceptable to those who are desirous of knowing the divine will than the revelation of it. And as the dew and rain gently falling soften and refresh the earth, producing both verdure and fertility; so my doctrine, or the words I am going to speak, if received into people’s minds in faith and love, will cause them to grow in grace and goodness, and produce the fruits of righteousness. Or it may be rendered, Let my doctrine drop, &c. Accordingly the learned Bishop Patrick understands this as a prayer, that his words, which were sent from heaven to them, might sink into their hearts and soften them, as the rain doth the earth, and so make them fruitful in obedience.

Verse 3. I will publish the name of the Lord — His glorious excellences 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 befalls 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. Verse 4. He is a rock — Stable in his nature, invincible in his power, fixed and immutable in his counsels, promises, and ways; so that if there should be a sad change in your affairs, remember that this proceeds from yourselves, and from the change of your ways toward God, and not from God, with whom is no variableness nor shadow of turning, James 1:17. His work is perfect — All his works, whether of creation, providence, or grace, and all his actions are unblameable, perfect, wise, and righteous. All his ways are judgment — His dealings with you his people, and his administrations in the world toward all mankind, are just and holy in the highest degree. A God of truth — Ever faithful and constant to his promises. This seems to be mentioned in opposition to the infidelity and inconstancy of Israel, which he speaks of afterward. And with out iniquity — Although we are often ignorant of the methods and reasons of the divine procedure, yet it is as impossible there should be injustice or iniquity in God, as that infinite and unchangeable wisdom should act foolishly, or essential goodness should degenerate into malice, or, in the Scripture language, that light should become darkness. Just and right is he — Righteous in all that he doth. How should he do wrong, all whose actions are necessarily founded on perfect and immutable wisdom, justice, and equity?

Verse 5. They have corrupted themselves — Notwithstanding that God hath fully displayed these excellences in his dealings with the Israelitish nation, yet how corrupt and ungrateful hath been their behaviour! Their spot — The wickedness with which they are stained; is not of his children — Plainly shows they are not his children, but of their father the devil, John 8:44. God’s children have no such spot. Indeed, the text does not affirm that they have any spot at all. The Hebrew µmwm wynb al lo banau, mumam, may be properly rendered as in the margin, or, as Le Clerc has it, according to the Samaritan version, the sons of pollution are not his. The true characteristic of the sons of God is to imitate and resemble God, 1 John 3:10. It is true they are not without infirmities of various kinds, from which none dwelling in flesh are exempt. But they do not give that name to known sin, which they are always careful to avoid, and to walk in all well-pleasing before God. On the contrary, the Israelites are here denominated a perverse and crooked generation; froward and untractable; irregular and disorderly. In opposition to such characters the sons of God are described (Philippians 2:15) as “being blameless and harmless in the midst of a crooked and perverse generation, shining as lights in the world, and holding forth the word of life.” Verse 6. 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 provoked him to do.

6. Is not he thy Father that hath bought thee — The meaning is, that Jehovah is the one whose peculiar possession Israel had become. Jehovah had redeemed them from Egyptian bondage.

V. 7. 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.

Verse 7. 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.

7. Remember the days of old — In thought the speaker places himself in the midst of the moral degeneracy and apostasy of the people. He would have them from that point look back to their earliest history, and remember what Jehovah had done for them.

V. 8. Their inheritance-When God by his providence allotted the several parts of the world to several people, which was done Genesis 10:1-32 Genesis 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.

Verse 8. When the Most High divided to the nations, &c.] Verses 8 and 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 Acts 17:26;) and as Africa is called the land of Ham, (Psalm 78:51; 105:23, 27; 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, esthsen oria eqnwn kata ariqmon aggelwn tou qeou. “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.

Verse 8. Their inheritance — When God, by his providence, allotted the several parts of the world to several people, which was done, Genesis 10. and 11. 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.

Ver. 8. When the most high divided to the nations. This was done at Babel, when the Lord divided the earth among seventy two nations. Genesis 10:5. Acts 17:26, 27. Canaan being a descendant of Ham, Genesis 10:6, must have taken forcible possession of the land afterwards promised to Abraham, for Western Asia was most evidently given to the posterity of Shem. Hence the Lord in the partition of the earth, did very astonishingly reserve a happy portion for Israel, The LXX read, “He set the bounds of the nations according to the number of the angels of God.” Kata ariqmon aggelwn Qeou; that is, God appointed a prince or angel over every family. The gentiles, in their mythology, do the same. Pallas was the titular goddess of Athens, and Minerva had temples without number. We also, slow to renounce the superstitions of Rome, dedicate churches to the virgin, and to the apostles and martyrs.

8. The Most High divided to the nations their inheritance — Then Israel was in his thoughts. He selected Israel as his peculiar people.

V. 9. 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.

Verse 9. 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.

Verse 9. The Lord’s portion is his people — Highly prized and loved by him, Exodus 19:5, 6. As if he had said, The Israelites are that portion of mankind whom God was pleased to redeem out of bondage, and to make his peculiar people. It is no wonder, therefore, that he has so great a regard for them, and takes special care of them.

V. 10. 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.

Verse 10. He-the Lord, found him-Jacob, in his descendants, in a desert land-the wilderness. He led him about forty years in this wilderness, Deuteronomy 8:2, or whnbbsy 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 travellers 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 travellers 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, Deuteronomy 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 travellers 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!

Verse 10. He found him in a desert land — Not by chance, but as it were looking out and seeking for him. He did, indeed, manifest himself to Israel in Egypt; but it was in the wilderness of Sinai that God found him in an eminent manner, revealed his will to him, entered into covenant with him, and imparted himself, and his grace and blessing to him. By this word found, 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. It ought to be observed, however, that the Hebrew word axm, matsa, here rendered found, signifies also to suffice, or provide sufficiently for, as appears from Numbers 11:22, Joshua 17:16; Judges 21:14, and some other passages. And this sense of the word agrees best to the context here; for it cannot be said so properly, that God found the Israelites in the desert, as that he sustained them, and provided sufficiently for them there. Accordingly it is so rendered by the Seventy and Chaldee, the Samaritan and Arabic versions. Compare Deuteronomy 8:15; Jeremiah 2:6. In a 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 him — He conducted him from 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. What a striking idea does this give us of the care which God took of Israel. And similar to this is the care which he takes of all his spiritual Israel, his true people and servants!

10. Found him in a desert land — This entire passage (10-14) is a highly poetical description of Jehovah’s deliverance of Israel from Egyptian bondage and of the divine care and guidance. He finds Israel as a man ready to perish. Egypt, though a land of fertility and wealth, was a desert to the toiling Hebrew serf. The harsh measure of the Egyptian king would have resulted, if not arrested, in the extirpation of the people. To heighten the figure and give it local colouring Moses brings out the desolateness of the Wilderness of Wandering, and the howling of the wild beasts that must at times have made the way terrible. He kept him as the apple of his eye — This figure denotes the tenderest care of Jehovah. Comp. Psalm 17:8: “Keep me as the apple of the eye;” also, Proverbs 7:2: “Keep my commandments, and live; and my law as the apple of thine eye.”

V. 11. 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.

Verse 11. 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] ãjry 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 Genesis 1:2. Spreadeth abroad her wings, &c.] 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 See Clarke “Exodus 19:4”; in the note. The rvn 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.

Verse 11. As an eagle stirreth up her nest — The nest is here put for the young ones in the nest. The eagle is observed by naturalists to have a most tender affection to her young, and therefore the care of God over Israel is here well illustrated thereby. By her voice she encourages and stirs them up to fly, hovers over them, bears, and defends them by her strength; and for their preservation she is peculiarly fitted, by the quickness of her eye in espying danger, by her swiftness and great strength, as well as by her strong affection for them. Taketh them, beareth them on her wings — The eagle is said to take her young ones upon her wings, while they are so weak and feeble that they fail in their attempts to fly, and to support them till they acquire strength to commit themselves to the air. But the expression, on her wings, may mean, as on her wings, that is, gently, tenderly, and safely, as if she did not carry them in her claws, for fear of hurting them, but upon her wings.

Ver. 11. As the eagle. Israel may be said to have built their nests in Egypt, but durst not fly abroad till the Lord found them, or came opportunely to them in the desert; so the Lord bore them on his wings, and rejoiced to do them good.

11. As an eagle stirreth up her nest — This figure beautifully expresses the tender solicitude and watchful care of Jehovah. Compare Exodus 19:4. Beareth them on her wings — This should be read in connexion rather than with what follows. The whole passage may be rendered, So an eagle stirs up her nest, hovers over her young, spreads her wings, takes it up, bears it on her pinions.

V. 12. 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.

Verse 12. 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.

Verse 12. So — With such tenderness and care; the Lord alone did lead him — When they were shut up in Egypt, as in their nest, whence they durst not venture to fly or 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. There was no strange god 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.

12. So the Lord alone did lead him — Omit so, and read Jehovah alone did lead him. No strange god with him — It was Jehovah who delivered. He is to be served, and he alone.

V. 13. 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.

Verse 13. He made him ride] whbkry 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.

Verse 13. He made him ride on the high places — To conquer their strongest holds on the mountains, and their cities fenced with walls of the greatest height and strength: to ride upon being, in the phraseology of Scripture, to subdue and conquer. Or, he put him in possession of a country full of lofty and fruitful mountains, and therefore called the high places of the earth. To suck honey out of the rock — Placed him in a country where honey flowed from the very rocks, the bees making it in the holes thereof, or in the hollow trees that grew upon or among the rocks. Oil out of the flinty rocks — Olive-trees growing and bearing fruit best in rocky or hilly places. The expressions are proverbial, and denote a most fertile land.

13. He made him ride on the high places — He who possessed the high places had control. The figure is used to denote the subjugation of the land. Comp. Deuteronomy 33:29: “Them shalt tread upon their high places;” also, Psalm 18:33: “Setteth me upon my high places.”

V. 14. 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.

Verse 14. 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 colour, 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.

Verse 14. Milk of sheep — Le Clerc renders it, Milk of sheep and goats; the Hebrew word signifying both. With fat of lambs — Or, lambs well fatted. The fat, indeed, wherewith the inwards 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. Bashan — A place famous for excellent cattle. Fat of kidneys of wheat — With the finest of the grains of wheat, compared to kidneys in their shape and colour; or with large and plump corn, affording a plenty of flour. The pure blood of the grape — This metaphor, as well as the preceding, is very elegant and natural, on account of the great resemblance between red wine and blood; and it is also a very animated expression.

14. Of the breed of Bashan — ˆvb ynb. This expression is used for the best kind. Bashan was celebrated not merely for its oxen, but for all other cattle used for food by the Hebrews. Comp. Ezekiel 39:18. In verses 15-18 Moses turns again to the time of the nation’s apostasy, when with base ingratitude they will forsake the worship of Jehovah and bow down to the gods of the nations.

V. 15. 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.

Verse 15. Jeshurun] ישרונ the upright. This appellative is here put for Israel, and as it comes from rvy 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 endeavours 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, 1 Samuel 23:11, 12, 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 Jeremiah 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!

Verse 15. Jeshurun — Israel is called Jeshurun, both here and chap. 33:5, 26; as also Isaiah 44:2. Some consider the word as being derived from rwv, shur, to see, and think the appellation was given them because they were so highly favoured with divine manifestations. But it is much more probable that it is derived from rvy, jashar, to be right, upright, or righteous, and that they are called Jeshurun, because they were a people professing righteousness, and were governed by righteous laws. Moses might also give them this name by way of instruction, to remind them what they ought to be, and by way of reproof, to show them what a shame it was that they should degenerate so far from their name and profession. Waxed fat and kicked — As well-fed cattle were wont to do: he grew insolent and rebellious against God, and against his word and Spirit. Moses here, transported in his mind to future scenes, speaks in the prophetic style, which often represents future events as actually present, or already past, to denote the certainty of the things foretold. The meaning is, that Israel, in the days of their prosperity, would make a very bad use of the blessings bestowed on them, would spurn at the yoke of God’s law, and become wanton and ungovernable, like pampered horses. And lightly esteemed the Rock of his salvation — That is, his mighty Saviour and Deliverer; as if he had said, I see the time approaching when they shall notoriously abuse the goodness of God, and behave with the utmost ingratitude toward the Author of all their mercies. The Hebrew word lbny jenabel, which we render, He lightly esteemed, signifies, He rejected with the greatest contempt. Thus the Jews, in after ages, rejected their Messiah, who was in the most eminent sense the Rock of their salvation, and thereby again most awfully fulfilled this prophecy, after they had fulfilled it several times before. But prosperity is but too apt to make men forget and forsake God, and lightly to esteem both him and his salvation.

Ver. 15. But Jeshurun waxed fat. The Samaritan reads, “But Jacob waxed fat.” Others contend that the meaning is, Israel ought to be Jeshurun, or upright, but he waxed fat as a bull in a rich pasture, till he became unruly.

15. Jeshurun — This word is found elsewhere only in Deuteronomy 33:5, 26, and Isaiah 44:2. It is considered by some a term of endearment. The Seventy render it “the beloved one.” But from its derivation we infer it was an honourable name given to Israel. This righteous nation becomes prosperous, and in its prosperity rebels against Jehovah. “The epithet righteous nation, as we may render Jeshurun, was intended to remind Israel of its calling, and involved the severest proof of its apostasy.” — Keil.

V. 16. 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.

Verses 16, 17. They provoked him to jealousy — Speaking after the manner of men. See on Numbers 25:11. The word expresses not only the hot displeasure and indignation of God, but also the ground of it, which was Israel’s falseness to him, whom they had accepted as their husband, and their spiritual whoredom with other gods. They sacrificed unto devils — Not that they actually considered their gods under the notion of devils; but, whatever pretext they might have for their idolatry, when they sacrificed, they really did it unto devils, the wasters and destroyers of mankind, as the Hebrew word µydv, shedim, here used, is thought to signify, and as the devil is called, Revelation 9:11. Some, indeed, think it is a word of the same import with µry[c, segnirim, (Leviticus 17:7,) a name given to demons, either because they were conceived to haunt waste places, or to appear in the form of goats. To devils or demons the Israelites sacrificed their sons and daughters, when they sacrificed them unto the idols of Canaan, Psalm 106:36-38. But these idols may here and elsewhere be termed devils, because devils brought them into the world in opposition to the true God, and gave answers by them, and in and through them received men’s worship. Many of the heathen considered their idols as a sort of lower gods, and pretended to worship the supreme God by them: but Moses here takes off this mask, and shows the Israelites that in worshipping these idols they worshipped devils, whose will they hereby obeyed, and whose work and service they promoted. And not to God — For God utterly rejected those sacrifices which they offered to him together with idols. To gods whom they knew not — Had no experience of receiving any good from them, or who knew not them, as the words may be rendered; that is, who had never bestowed any benefits upon them. As, on the contrary, the true God says, (Hosea 13:5,) I did know thee in the wilderness, which the Chaldee interprets, I supplied thy necessities. New gods — Not simply or absolutely, for some of them had been worshipped for many generations; but in comparison of the true God who is the Ancient of days, (Daniel 7:9,) and who was worshipped from the beginning of the world. Moses may, however, also intend to signify that they had not so much as the plea of ancient custom or tradition for the worship of many of their idols, and that they were so prone to idolatry, that every new object or mode of heathen superstition caught their fancy, and drew them away from their allegiance to the true God. Whom your fathers feared not — Worshipped not: and concerning whom they had no superstitious dread, (as the word wr[c, segnaru, here used, imports,) no fear lest they should be hurt by them if they did not worship them, which fear differs essentially from that pious fear and reverence which we owe to the true God. He means they were such gods as could neither do good nor evil, Jeremiah 10:5.

Ver. 16. They provoked him to jealousy with strange… The word gods is omitted. He would not pollute his page by names so obscene. The like omission occurs in 2 Chronicles 14:3. Psalm 19:13.

16. Departing from God, they will give themselves up to the worship of idols. They provoked him to jealousy is a figure taken from the marriage relation. The intimate relation that Jehovah sustains to his people is expressed by this. Comp. Deuteronomy 31:16; Exodus 39:14; Isaiah 54:5; Jeremiah 3:14.

V. 17. 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, Deuteronomy 7:9, and who was worshipped from the beginning of the world. Feared not-Served not, worshipped not.

Verse 17. 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 equsan daimonioiv, they sacrificed to demons: the Vulgate copies the Septuagint: the Arabic has [Arabic] sheeateen, the plural of [Arabic] Sheetan, Satan, by which the rebellious angels appear to be intended, as the word comes from the root [Arabic] 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 [Anglo-Saxon], devils. New gods that came newly up] wab brqm mikkarob bau, “which came up from their neighbours;” viz., the Moabites and Amorites, whose gods they received and worshipped on their way through the wilderness, and often afterwards.

Verses 16, 17. They provoked him to jealousy — Speaking after the manner of men. See on Numbers 25:11. The word expresses not only the hot displeasure and indignation of God, but also the ground of it, which was Israel’s falseness to him, whom they had accepted as their husband, and their spiritual whoredom with other gods. They sacrificed unto devils — Not that they actually considered their gods under the notion of devils; but, whatever pretext they might have for their idolatry, when they sacrificed, they really did it unto devils, the wasters and destroyers of mankind, as the Hebrew word µydv, shedim, here used, is thought to signify, and as the devil is called, Revelation 9:11. Some, indeed, think it is a word of the same import with µry[c, segnirim, (Leviticus 17:7,) a name given to demons, either because they were conceived to haunt waste places, or to appear in the form of goats. To devils or demons the Israelites sacrificed their sons and daughters, when they sacrificed them unto the idols of Canaan, Psalm 106:36-38. But these idols may here and elsewhere be termed devils, because devils brought them into the world in opposition to the true God, and gave answers by them, and in and through them received men’s worship. Many of the heathen considered their idols as a sort of lower gods, and pretended to worship the supreme God by them: but Moses here takes off this mask, and shows the Israelites that in worshipping these idols they worshipped devils, whose will they hereby obeyed, and whose work and service they promoted. And not to God — For God utterly rejected those sacrifices which they offered to him together with idols. To gods whom they knew not — Had no experience of receiving any good from them, or who knew not them, as the words may be rendered; that is, who had never bestowed any benefits upon them. As, on the contrary, the true God says, (Hosea 13:5,) I did know thee in the wilderness, which the Chaldee interprets, I supplied thy necessities. New gods — Not simply or absolutely, for some of them had been worshipped for many generations; but in comparison of the true God who is the Ancient of days, (Daniel 7:9,) and who was worshipped from the beginning of the world. Moses may, however, also intend to signify that they had not so much as the plea of ancient custom or tradition for the worship of many of their idols, and that they were so prone to idolatry, that every new object or mode of heathen superstition caught their fancy, and drew them away from their allegiance to the true God. Whom your fathers feared not — Worshipped not: and concerning whom they had no superstitious dread, (as the word wr[c, segnaru, here used, imports,) no fear lest they should be hurt by them if they did not worship them, which fear differs essentially from that pious fear and reverence which we owe to the true God. He means they were such gods as could neither do good nor evil, Jeremiah 10:5.

17. They sacrificed unto devils, not to God — The word rendered devils is destroyers; Sept. daimonia: wicked spirits, demons. The people of God will leave his service, and worship at the shrines of the gods of the heathen.

V. 18. Of the rock-Of God, one of whose titles this is, or of Christ, who is called the rock, 1 Corinthians 10:4, whom the Israelites tempted.

Verse 18. Of the Rock that begat thee] rwx tsur, the first cause, the fountain of thy being. See Clarke’s note on “Deuteronomy 32:4”.

Verses 18, 19. Of the Rock that begat thee — Of God, one of whose titles this is; or of Christ, the rock that is said to have followed the Israelites in the wilderness, (1 Corinthians 10:4,) of which they drank, and whom they tempted. Moses still speaks in the prophetic style, representing what appeared present to his prophetic view as if it had already happened. The provoking of his sons and daughters — Such they were by calling and profession. Daughters are here expressly named, because the women were notoriously guilty of provoking God by idolatry. Thus we read, (Jeremiah 7:18,) “The women knead dough to make cakes to the queen of heaven, and to pour out drink-offerings to other gods, that they may provoke me to anger.” And again, (Jeremiah 44:15,) “The women burned incense to other gods.” And in Ezekiel 8:14, “The women sat weeping for Tammuz.”

18. Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee — Moses emphasizes the ingratitude of the nation in that they forsake Him who has shown paternal and maternal love to them. Rock is put for the founder of the nation. Jehovah is Israel’s founder. “Look unto the rock whence ye are hewn.” Isaiah 51:1.

V. 19. His sons and daughters-Such they were by calling and profession.

Verse 19. When the Lord saw it, &c.] 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.

Verses 18, 19. Of the Rock that begat thee — Of God, one of whose titles this is; or of Christ, the rock that is said to have followed the Israelites in the wilderness, (1 Corinthians 10:4,) of which they drank, and whom they tempted. Moses still speaks in the prophetic style, representing what appeared present to his prophetic view as if it had already happened. The provoking of his sons and daughters — Such they were by calling and profession. Daughters are here expressly named, because the women were notoriously guilty of provoking God by idolatry. Thus we read, (Jeremiah 7:18,) “The women knead dough to make cakes to the queen of heaven, and to pour out drink-offerings to other gods, that they may provoke me to anger.” And again, (Jeremiah 44:15,) “The women burned incense to other gods.” And in Ezekiel 8:14, “The women sat weeping for Tammuz.”

19. The Lord… abhorred them — And Jehovah saw it and rejected them, because he was angry with his sons and his daughters. Jehovah saw their idolatry. In the apostasy of Israel the women became luxurious and corrupt. See Isaiah 3:16, and the following verses; also Isaiah 32:9; Jeremiah 7:18; 44:15.

V. 20. 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.

Verse 20. Children in whom is no faith] בם אמנ al lo emon bam, “There is no steadfastness in them,” they can never be depended on. They are fickle, because they are faithless.

Verse 20. I will see what their end will be — I will make them and others see what the fruit of such actions shall be. No faith — No fidelity. They were notoriously perfidious, and had so often broke their covenant with God, that they were not to be trusted when they made profession of repentance. To the truth of this their whole history bears witness. But besides this, in another sense they were destitute of faith. They did not truly believe the words God had spoken to them; they had not faith either in his promises or threatenings. And they put no trust or confidence in his glorious perfections, in his power, love, or faithfulness. Alas! how justly may God make the same complaint concerning many professors of Christianity! They are children in whom is no faith. They have not a firm reliance on the truth and importance of what God has spoken, and on the divine attributes engaged to make it good. Whatever is not the object of their senses, they either believe but faintly, or not at all. Here is the great failing of most professors of the true religion, the grand source of their sins and miseries. For it is faith only that can unite man to God, and produce love and obedience: it is this only that can raise him from earth to heaven! Reader, hast thou faith? Remember, without faith it is impossible to please God. From this verse to the 29th, Moses personates God speaking.

20. Children in whom is no faith — Sons in whom there is no faithfulness. Comp. Deuteronomy 31:17, 18.

V. 21. 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.

Verse 21. 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 Deuteronomy 32:19; and to this great event it is applied by St. Paul, Romans 10:19.

Verse 21. They have provoked me to anger with their vanities — By vanities here are meant the fictitious deities of the nations with whose worship the Israelites corrupted themselves: see Jeremiah 8:19; 14:22. I will move them to jealousy, &c. — God here threatens to repay their frequent revolts from him in their own kind, in a way most mortifying to their proud spirits; by causing the very Gentile nations, whom they much despised, not only to become their masters and conquerors, but also to be taken into his covenant, while they themselves were excluded from it. See Matthew 21:43, 44; Romans 10:19. With those that are not a people — With the heathen nations, who were none of God’s people, who scarce deserved the flame 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 God declares he will take in their stead, receive them, and reject the Israelites, 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 in reality, notwithstanding all their pretences to wisdom, there being nothing more foolish or brutish than the worship of idols.

Ver. 21. I will provoke them, as they have provoked me to anger and to jealousy, by giving all their regal wealth and national glory to my new people, the christian Israel. Isaiah 65:15.

21. In strong terms Moses represents Jehovah as rejecting disobedient Israel, and bringing upon them terrible retribution. Israel is to be punished. Paul, Romans 10:19, quotes this verse to indicate the adoption of the Gentiles. In the Hebrew there is a striking antithesis. They have moved me to jealousy with a no god. I will therefore provoke them to jealousy with a no nation.

V. 22. 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.

Verse 22. The lowest hell] tytjt lwav 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 24:1-51.

Verse 22. For a fire is kindled in mine anger — In this verse are predicted the dreadful calamities which God would bring upon the land of Judea, in words which seem to import the total ruin of it. Devouring judgments are here compared to fire, as they are also Ezekiel 30:8; Amos 2:5. And from hence to verse 28, the destruction of their city and country by the Romans, and the dreadful calamities which they have suffered since in different ages, seem chiefly to be intended. And shall burn to the lowest hell — Or to the lowest parts of the earth, as the word lwav, sheol, here rendered hell, signifies: Numbers 16:30-33. Most destructive calamities are meant, judgments that should never cease till they had overturned the whole Jewish constitution. And set on fire the foundations of the mountains — That is, subvert their strongest fortresses, yea, Jerusalem itself, founded on the holy mountains, which was perfectly fulfilled in its destruction by Titus. And, according to Josephus, Titus himself, though a heathen, saw and acknowledged the hand of God in the affair. For, observing the vast height of the walls, the largeness of every stone, and the exact order wherein they were laid and compacted, he cried out, “God was with us in this war: it is he that drove the Jews from these munitions. For what could the hands of men or machines have availed against such towers?” Perhaps it may not be improper to mention here, as a further illustration of this prophecy, and its accomplishment, what is related, not only by the Christian writers of that age, Chrysostom, Sozomen, and Socrates, but also by Ammianus Marcellinus, a heathen historian, that when Julian the Apostate ordered the temple of Jerusalem to be rebuilt, with a view to give the lie to our Saviour’s prophecy concerning it, “terrible globes of fire burst out near the foundations, which overturned all, burned the workmen, and made the place so inaccessible, that they desisted from the attempt.” See Bishop Warburton’s book, entitled Julian.

22. For a fire is kindled in mine anger — A fire blazes up in my face. Comp. Psalm 18:8: “There went up a smoke out of his nostrils, and fire out of his mouth devoured: coals were kindled by it.” The figure of the anger of Jehovah consuming to the lowest depths is terrible in grandeur, and calculated to impress upon the Hebrews the peril of apostasy.

V. 23. 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.

Verse 23. I will spend mine arrows upon them.] The judgments of God in general are termed the arrows of God, Job 6:4; Psalm 38:2, 3; 91:5; see also Ezekiel 5:16; Jeremiah 50:14; 2 Samuel 22:14,

15. In this and the following verses, to the 28th inclusive, 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:—

JWv efatJ eucomenov\ tou dJ eklue foibov apollwn.

Bh de katJ oulumpoio karhnwn cwomenov khr,

ToxJ wmoisin ecwn amfhrefea te faretrhn.&&

JEzetJ epeitJ apaneuqe newn\ meta dJ ion ehke,

Deinh de klaggh genetJ argureoio bioio. k. t. l.

“Thus Chryses pray’d; the favouring 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.

Verses 23-25. I will spend mine arrows upon them — 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. The judgments of God are often compared to arrows, Job 6:4; Psalm 38:2; 91:5. They shall be burnt with hunger — Here these arrows or plagues are enumerated; the first of them is famine, with which they are therefore said to be burnt; because it burns and parches the inward parts of the body. This threatening was awfully fulfilled in their destruction by the Chaldeans, when, according to Jeremiah, their visages became black as a coal, through famine; and their skin withered like a stick, Lam. 4:8. And devoured with burning heat — From fevers, or carbuncles, or other inflaming distempers. Destruction by wild beasts and poisonous serpents is threatened in the next clause, and verse 25, by the sword. So that all God’s four sore judgments were to be employed against them. Serpents of the dust — That creep upon and eat the dust, (Genesis 3:14,) and lurk in it, that they may surprise unwary passengers, Genesis 49:17. The sword without, and terror within — In the field they shall be exposed to the sword of their enemies, and at home shall die with fear, or shall destroy their own lives lest they should fall into the hands of their destroyers.

23. I will heap mischiefs upon them — Here follows a dread array of disasters and judgments that will come upon the rebellious nation. Hunger, pestilence, plague, wild beasts, poisonous serpents, and war are to afflict them.

V. 24. With hunger-With famine, which burns and parches the inward parts, and make the face black as a coal, Lamentations 4:8. Burning heat-From fevers or carbuncles, or other inflaming distempers.

Verse 24. 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, Deuteronomy 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.’“

Verses 23-25. I will spend mine arrows upon them — 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. The judgments of God are often compared to arrows, Job 6:4; Psalm 38:2; 91:5. They shall be burnt with hunger — Here these arrows or plagues are enumerated; the first of them is famine, with which they are therefore said to be burnt; because it burns and parches the inward parts of the body. This threatening was awfully fulfilled in their destruction by the Chaldeans, when, according to Jeremiah, their visages became black as a coal, through famine; and their skin withered like a stick, Lam. 4:8. And devoured with burning heat — From fevers, or carbuncles, or other inflaming distempers. Destruction by wild beasts and poisonous serpents is threatened in the next clause, and verse 25, by the sword. So that all God’s four sore judgments were to be employed against them. Serpents of the dust — That creep upon and eat the dust, (Genesis 3:14,) and lurk in it, that they may surprise unwary passengers, Genesis 49:17. The sword without, and terror within — In the field they shall be exposed to the sword of their enemies, and at home shall die with fear, or shall destroy their own lives lest they should fall into the hands of their destroyers.

24. They shall be burnt with hunger, and devoured with burning heat — Consumed with fever and dire pestilence — with the poison of the crawlers of the dust.

Verses 23-25. I will spend mine arrows upon them — 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. The judgments of God are often compared to arrows, Job 6:4; Psalm 38:2; 91:5. They shall be burnt with hunger — Here these arrows or plagues are enumerated; the first of them is famine, with which they are therefore said to be burnt; because it burns and parches the inward parts of the body. This threatening was awfully fulfilled in their destruction by the Chaldeans, when, according to Jeremiah, their visages became black as a coal, through famine; and their skin withered like a stick, Lam. 4:8. And devoured with burning heat — From fevers, or carbuncles, or other inflaming distempers. Destruction by wild beasts and poisonous serpents is threatened in the next clause, and verse 25, by the sword. So that all God’s four sore judgments were to be employed against them. Serpents of the dust — That creep upon and eat the dust, (Genesis 3:14,) and lurk in it, that they may surprise unwary passengers, Genesis 49:17. The sword without, and terror within — In the field they shall be exposed to the sword of their enemies, and at home shall die with fear, or shall destroy their own lives lest they should fall into the hands of their destroyers.

26. I said, I would scatter them into corners — The word which our translators render scatter into corners rather means, I will blow them away, so as to effectually disperse them.

V. 27. The wrath-Their rage against me, as it is expressed, Isaiah 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.

Verse 27. 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.

Verses 27, 28. Were it not that I feared the wrath of the enemy — Their rage against me, as it is expressed Isaiah 37:28, 29; their furious reproaches against my name, as if I were cruel to my people, or unable to deliver them. This is spoken after the manner of men; and the meaning is, that it would have been righteous in God to cut them entirely off and wipe out their very memory from the earth; but such a sudden and final destruction of a people in whose behalf God had done so much, for establishing his true worship among them, and for conveying it from them to the rest of the world, would have occasioned those heathen to insult God himself, by ascribing their destruction to their own valour, or to the power of their idols, and not to his righteous judgment. Therefore, to prevent this wrong construction of such desolating judgments, it became the divine wisdom to defer the execution of them. We find Moses more than once representing before God the blasphemous reflections which the heathen would make, in case of the total destruction of the Israelitish nation, as an argument to avert the effects of the divine displeasure. Void of counsel — Their enemies are ignorant and foolish, and therefore would readily form such a false and foolish judgment upon things.

27. Were it not that I feared — The idea of the verse is, that Israel’s enemies might ascribe the nation’s destruction to their own power, whereas it would be the work of God. Comp. Exodus 32:12.

V. 28. Void of counsel-Their enemies are foolish people, and therefore make so false and foolish a judgment upon things.

Verses 27, 28. Were it not that I feared the wrath of the enemy — Their rage against me, as it is expressed Isaiah 37:28, 29; their furious reproaches against my name, as if I were cruel to my people, or unable to deliver them. This is spoken after the manner of men; and the meaning is, that it would have been righteous in God to cut them entirely off and wipe out their very memory from the earth; but such a sudden and final destruction of a people in whose behalf God had done so much, for establishing his true worship among them, and for conveying it from them to the rest of the world, would have occasioned those heathen to insult God himself, by ascribing their destruction to their own valour, or to the power of their idols, and not to his righteous judgment. Therefore, to prevent this wrong construction of such desolating judgments, it became the divine wisdom to defer the execution of them. We find Moses more than once representing before God the blasphemous reflections which the heathen would make, in case of the total destruction of the Israelitish nation, as an argument to avert the effects of the divine displeasure. Void of counsel — Their enemies are ignorant and foolish, and therefore would readily form such a false and foolish judgment upon things.

V. 29. They-Israel. Latter end-What their end will be, and that tho’ God spare them long, yet at last judgment will certainly overtake them.

Verse 29. 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 Saviour, they would consequently act as persons under infinite obligations to God; his strength would be their shield, and then:—

Verses 29, 30. O that they were wise — O that they would duly and wisely consider the dealings of God toward them, and so happily prevent the evils that will otherwise befall them in the generations to come How should one chase a thousand — One Israelite. Except their rock had sold them — Their God, who was their refuge and defence, had quitted them, and delivered them up to the will of their enemies. Shut them up — As it were, in the net which their enemies had laid for them.

29, 30. O that they were wise — Better, If they were wise, they would understand this. They would consider their future. How should one chase a thousand — How could one pursue a thousand and two put ten thousand to flight were it not that their Rock had sold them, and Jehovah had given them up? Sold them — Delivered them to their foes as one delivers what he has sold.

V. 30. 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.

Verse 30. How should one chase a thousand] If therefore they had not forgotten their Rock, God their author and defence, it could not possibly have come to pass that a thousand of them should flee before one of their enemies.

Verses 29, 30. O that they were wise — O that they would duly and wisely consider the dealings of God toward them, and so happily prevent the evils that will otherwise befall them in the generations to come How should one chase a thousand — One Israelite. Except their rock had sold them — Their God, who was their refuge and defence, had quitted them, and delivered them up to the will of their enemies. Shut them up — As it were, in the net which their enemies had laid for them.

Ver. 30. Their rock. As a rock is the firm support of a building, so the Lord supported his people; whereas their rock, the gods of the heathens, were no gods.

29, 30. O that they were wise — Better, If they were wise, they would understand this. They would consider their future. How should one chase a thousand — How could one pursue a thousand and two put ten thousand to flight were it not that their Rock had sold them, and Jehovah had given them up? Sold them — Delivered them to their foes as one delivers what he has sold.

V. 31. 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.

Verse 31. 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 Exodus 14:25; Numbers 23:8-12, 19-21; 1 Samuel 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.”

Verse 31. Their rock is not as our rock — The gods of the heathen are not wise, and powerful, and gracious, like Jehovah. Our enemies being judges — Who, by their dear-bought experience, have often been forced to acknowledge that our God is far mightier than they and their false gods together.

31. The false gods are set in contrast with Jehovah, the God of Israel. For their rock is not as our Rock,… our enemies — That is, the nations who have oppressed or been at war with Israel — being judges. Comp. Exodus 14:25; Numbers 23 and 24, etc. That the heathen acknowledge the might of Jehovah heightens the guilt of the apostasy of Israel.

V. 32. 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.

Verse 32. 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 Isaiah 5:2, 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 Isaiah 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.

Verse 32. Their vine is the vine of Sodom — God had planted Israel a noble vine, a right seed, but they turned into the degenerate plant of a strange vine, Jeremiah 2:21. Their principles and practices became corrupt and abominable. Their grapes are grapes of gall — Their fruits are loathsome to me, mischievous to others, and at last will be pernicious to themselves. And so Josephus, their own countryman, describes them before their last destruction, when he says, their city was so wicked that, if the Romans had not fallen upon them, the earth would have opened its mouth and swallowed them up, or thunder and lightning from heaven must have destroyed them as it did Sodom: for “they were a more atheistical nation than those who suffered such things.” And in another place, that “there was no one work of wickedness that was not committed, nor can one imagine any thing so bad that they did not do; endeavouring publicly, as well as privately, to exceed one another, both in impiety toward God, and injustice to their neighbours.”

Ver. 32. The vine of Sodom. Israel was a choice vine of the Lord’s own planting; but alas, it bore apples of Sodom. Psalm 80:8-15. Isaiah 5:1-7. There was scarcely a righteous man in Jerusalem before the Chaldeans came; and in later times, the christians had fled before the Romans came to burn the city and temple.

32. For their vine is of the vine of Sodom — Israel is compared to a vine. For similar imagery comp. Psalm 80:8: “Thou hast brought a vine out of Egypt.” So in Isaiah, chap. v, the nation is compared to a vineyard of Jehovah’s planting. The vine of Sodom implies the utter depravity of the people. Comp. Isaiah 1:10, “rulers of Sodom,” applied to the wicked princes of Judah. Jeremiah 23:14: “They are all of them unto me as Sodom.”

Verse 33. Their wine] Their system of doctrines and teaching, is the poison of dragons, &c., fatal and destructive to all them who follow it.

Verse 33. Their vine is the poison of dragons — An expression of the same import with the former, signifying their fruits or works to be most depraved and pernicious, (Revelation 17:2,) and so resembling the poison of dragons. The cruel venom of asps — The venom of asps is called cruel, because it is accounted the most subtile and acute of all poisons, instantly penetrating into the vital parts.

Ver. 33. The poison of dragons. We read of the wailing of dragons, in Mic. 1:8; and of the dragons of the wilderness in Malachi 1:3. The Hebrew tanim, rendered dragons by the LXX, was probably different from the nachish, a serpent; but critics have not known that distinction. This occasions many readings, as the alligator, leviathan, &c. Modern history commonly gives feet to the dragon. Jerome’s opinion is, that the elephant would pursue and crush the dragon, at which time he made a sibilant and wailing cry, to which Job compares his complaints: Job 30:28, 29.

33. Their wine is the poison of dragons — The wine that this vine of Sodom bears is as the poison of deadly serpents. The figures employed suggest that the nation will become utterly corrupt. The chosen people of God will deserve to perish as the inhabitants of Sodom.

V. 34. 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.

Verse 34. Sealed up among my treasures?] Deeds or engagements by which persons were bound at a specified time to fulfil 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:-

Verse

Verse 34. Is not this laid up in store with me? — That is, all their wickedness spoken of before, or the vengeance he is going to mention in the following verses. This, by Le Clerc, and many others, is referred to the vengeance which God would inflict on the enemies of the Jews. But surely the verses with which it is immediately connected, whether preceding or following, render it much more probable that the vengeance which should come on the Jews themselves, is intended, as if he had said, My long-suffering toward 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. Or, the allusion may be to deeds signed and sealed, and kept safely in a cabinet, though not presently executed, and in that case the meaning will be that the execution of the vengeance was a thing notified and determined in the mind of God, but that the time was reserved with him as a profound secret, known only to himself.

34. Is not this laid up in store with me — The thought designed to be expressed is, that God’s time for punishment is decided upon, but not yet revealed. It is hidden in his treasure-chambers, for so the words translated treasures in our version might better be rendered.

V. 35. 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.

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

Verse 35. To me belongeth vengeance — As the supreme Lord and Judge of the world, whose power no force can resist, from whose knowledge no secret can be concealed, and from whose justice no art can escape. Their feet shall slide — Though they think themselves immoveably fixed in their power and prosperity, they shall certainly be visited with national judgments, and overthrown. In due time — Though not so soon as some may expect, yet in that time when it shall be thought most proper, when they have filled up the measure of their sins. At hand — Hebrew, 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.

35. To me belongeth vengeance, and recompense; their foot shall slide in due time — More literally, vengeance and retribution is mine when their foot shall shake. “The shaking of the foot is a figure representing the commencement of a fall or of stumbling.” — Keil. Comp. Psalm 38:16; 94:18. The first part of this verse is quoted in Romans 12:19, and Hebrews 10:30. It is to be impressed upon the nation that when disasters come to them they are not fortuitous, but inflicted by Jehovah as the punishment for their sins.

V. 36. 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.

Verse 36. 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 Deuteronomy 32:35.

Verse 36. For the Lord, &c. — The Hebrew particle here rendered for, may properly be translated nevertheless, as it is Isaiah 9:1: for here, it seems, a new paragraph begins; and 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 show that after God had sorely chastised them, 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 enemy’s 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.

36. For the Lord shall judge his people, and repent himself for his servants — Jehovah will judge — will administer justice to his people — and yet he will have compassion on them, for the expression rendered repent himself is better translated have compassion upon.

V. 37. He shall say-The Lord, before he deliver his people, will first convince them of their former folly in forsaking him and following idols.

Verse 37. 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.

Verses 37, 38. He shall say — The Lord, before he deliver his people, will first convince them of their former folly in forsaking him for idols. Which did eat — That is, to whom you offered sacrifices and oblations, after the manner of the Gentiles. Let them rise up and help you — If they can. Or, perhaps, instead of He shall say, (verse 37,) it may be better rendered, One shall say; or, It shall be said. And then the meaning will be, Whoever beholds these judgments with due consideration will be convinced of the vanity and unprofitableness of these imaginary deities, to whom they offered their sacrifices, without receiving the least benefit from them.

37. Where are their gods — Here Jehovah is represented as showing his people the folly of idol-worship, the helplessness of the false gods.

V. 38. Which did eat-That is, to whom you offered sacrifices and oblations after the manner of the Gentiles. Help you-If they can.

Verses 37, 38. He shall say — The Lord, before he deliver his people, will first convince them of their former folly in forsaking him for idols. Which did eat — That is, to whom you offered sacrifices and oblations, after the manner of the Gentiles. Let them rise up and help you — If they can. Or, perhaps, instead of He shall say, (verse 37,) it may be better rendered, One shall say; or, It shall be said. And then the meaning will be, Whoever beholds these judgments with due consideration will be convinced of the vanity and unprofitableness of these imaginary deities, to whom they offered their sacrifices, without receiving the least benefit from them.

38. Let them rise up — Comp. Jeremiah 2:28: “But where are thy gods that thou hast made thee? Let them arise, if they can save thee in the time of the trouble.” Men need divine protection. It is natural for them to look to those they have worshipped for help.

V. 39. 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.

Verse 39. 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, &c.] My mercy is as great as my justice, for I am as ready to save the penitent as I was to punish the rebellious.

Verse 39. See now — Open your eyes and be convinced by your own sad experience what vain and impotent things idols are. I am he — The only true, omnipotent, and irresistible God. There is no god with me — As I have no superior, so neither have I any equal. I kill and I make alive — I am the arbiter of life and death, the dispenser of prosperity and adversity, and the author of national changes and revolutions, whether in the way of mercy or judgment. We may observe that it is usual, in Scripture language, to represent extreme calamities under the notion of death, and to express happiness and prosperity by the word life.

39. I, even I, am he — The original is very emphatic from its brevity — I, I, he. Jehovah will reveal himself with power.

V. 40. I lift up my hand-I solemnly swear, that I will do what here follows. I live-As sure as I live.

Verse 40. For I lift up my hand to heaven] See concerning oaths and appeals to God in Clarke’s note on “Deuteronomy 6:13”.

Verses 40-42. I lift up my hand to heaven — I solemnly swear I will do what here follows. It was the custom to stretch out the hand in swearing, Genesis 14:22. And say, I live for ever — As surely as I live for ever, I will whet my sword, &c. If I whet — If once I begin to prepare for war, and for the execution of my sentence. Mine hand take hold on judgment — The instruments of judgments, the weapons of war. A metaphor from warriors that take their weapons into their hands when they intend to fight. Glittering sword — Hebrew, the lightning of my sword. A similitude which shows God’s judgments to be swift, powerful, and terrible, Ezekiel 21:10; Zechariah 9:14. I will render vengeance to mine enemies — No power shall be able to stop or hinder my proceedings. I will make mine arrows drunk with blood — I will execute vengeance upon them to the full. A strong poetical figure, implying the abundance of blood that should be shed. The blood — of the captives — Whom my sword hath sorely wounded, though not utterly killed. The beginning of revenges — When once I begin to revenge myself and people upon mine and their enemies, and will go on and make a full end.

40. I live forever — The formula of an oath was, “The Lord liveth.” Comp. Numbers 14:21; 1 Samuel 14:39; Jeremiah 5:2.

V. 41. 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.

Verses 40-42. I lift up my hand to heaven — I solemnly swear I will do what here follows. It was the custom to stretch out the hand in swearing, Genesis 14:22. And say, I live for ever — As surely as I live for ever, I will whet my sword, &c. If I whet — If once I begin to prepare for war, and for the execution of my sentence. Mine hand take hold on judgment — The instruments of judgments, the weapons of war. A metaphor from warriors that take their weapons into their hands when they intend to fight. Glittering sword — Hebrew, the lightning of my sword. A similitude which shows God’s judgments to be swift, powerful, and terrible, Ezekiel 21:10; Zechariah 9:14. I will render vengeance to mine enemies — No power shall be able to stop or hinder my proceedings. I will make mine arrows drunk with blood — I will execute vengeance upon them to the full. A strong poetical figure, implying the abundance of blood that should be shed. The blood — of the captives — Whom my sword hath sorely wounded, though not utterly killed. The beginning of revenges — When once I begin to revenge myself and people upon mine and their enemies, and will go on and make a full end.

41. I will render vengeance — As the divine Ruler Jehovah will administer justice. His enemies will be surely punished. Retribution will come upon the ungodly.

V. 42. 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.

Verse 42. 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 פרעות מראש 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.

Verses 40-42. I lift up my hand to heaven — I solemnly swear I will do what here follows. It was the custom to stretch out the hand in swearing, Genesis 14:22. And say, I live for ever — As surely as I live for ever, I will whet my sword, &c. If I whet — If once I begin to prepare for war, and for the execution of my sentence. Mine hand take hold on judgment — The instruments of judgments, the weapons of war. A metaphor from warriors that take their weapons into their hands when they intend to fight. Glittering sword — Hebrew, the lightning of my sword. A similitude which shows God’s judgments to be swift, powerful, and terrible, Ezekiel 21:10; Zechariah 9:14. I will render vengeance to mine enemies — No power shall be able to stop or hinder my proceedings. I will make mine arrows drunk with blood — I will execute vengeance upon them to the full. A strong poetical figure, implying the abundance of blood that should be shed. The blood — of the captives — Whom my sword hath sorely wounded, though not utterly killed. The beginning of revenges — When once I begin to revenge myself and people upon mine and their enemies, and will go on and make a full end.

42. From the beginning of revenges upon the enemy — The translation in our Authorized Version is manifestly incorrect. From the heads of the leaders of the enemy is a literal translation.

V. 43. 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.

Verse 43. 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 Romans 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, rpkw 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 Saviour of all mankind.

Verse 43. Rejoice, O ye nations, with his people — So the Seventy, a translation followed by St. Paul, (Romans 15:10,) where this passage is quoted, and where we are directed to consider it as a prediction of the bringing in of the Gentiles to share the privileges of the gospel, and become one church of God in conjunction with the Jews. Or, if it be translated more literally, according to the Hebrew, Rejoice, O ye nations, (or Gentiles) his people; that is, being now his people, the sense will be much the same. Either way the words seem evidently to relate to the last great deliverance of the Jews, and their conversion to Christianity, and the bringing in of the fulness of the Gentiles, which undoubtedly will be the completion of the divine dispensations, and will spread peace and happiness over all the earth. He therefore calls upon all the nations of the earth to rejoice in prospect of this great event, which they had all reason to do, considering the singular advantages which all nations would enjoy at that time and upon that occasion.

Ver. 43. Rejoice, oh ye nations, with his people. This is understood in unison with all the prophecies of the conversion of the gentiles. So St. Paul applies it in Romans 15:10; and when the Hebrews shall join the church, it will be life from the dead.

43. Rejoice, O ye nations, with his people — Or, rather, Praise, O ye nations, his people. The English versions follow the reading of the Septuagint. And the passage is thus quoted in Romans 15:10.

V. 44. 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.

Verse 44. 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.

Verse 44. 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.

44-47. Moses came… he, and Hoshea — Moses and Joshua impress upon the people the commands of Jehovah. Hoshea — Comp. Numbers 13:8, 16.

44-47. Moses came… he, and Hoshea — Moses and Joshua impress upon the people the commands of Jehovah. Hoshea — Comp. Numbers 13:8, 16.

Verse 46. 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.

Verses 46, 47. Set your hearts unto all the words, &c. — Having concluded his prophetic song or hymn, he addressed himself afresh to them in a pathetical exhortation, to weigh and remember well the contents of it, and seriously to improve it, in a hearty and careful observance of the laws he had given them, and by training up their children in the same obedience. It is not a vain thing — It is not an unprofitable or contemptible work I advise you to do, but well worthy of your most serious care. It is your life — Temporal, spiritual, and eternal; the way to, and means of, happiness here and hereafter.

44-47. Moses came… he, and Hoshea — Moses and Joshua impress upon the people the commands of Jehovah. Hoshea — Comp. Numbers 13:8, 16.

V. 47. Not vain-It is not an unprofitable or contemptible work I advise you to, but well worthy of your most serious care.

Verse 47. 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.

Verses 46, 47. Set your hearts unto all the words, &c. — Having concluded his prophetic song or hymn, he addressed himself afresh to them in a pathetical exhortation, to weigh and remember well the contents of it, and seriously to improve it, in a hearty and careful observance of the laws he had given them, and by training up their children in the same obedience. It is not a vain thing — It is not an unprofitable or contemptible work I advise you to do, but well worthy of your most serious care. It is your life — Temporal, spiritual, and eternal; the way to, and means of, happiness here and hereafter.

44-47. Moses came… he, and Hoshea — Moses and Joshua impress upon the people the commands of Jehovah. Hoshea — Comp. Numbers 13:8, 16.

V. 48. 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.

Verses 48, 49. 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.

48. That selfsame day — What a close to a day so marked in the history of Israel! The echoes of this grand ode are dying away, the families of Israel are returning to their tents. To Moses, the great leader, comes the divine direction. He is now told, “Get thee up into this mountain;… behold the land of Canaan, which I give unto the children of Israel for a possession: and die in the mount.” Comp. Numbers 27:12-14.

V. 49. Nebo-A ridge or top of the mountains of Abarim.

Verse 49. 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 Clarke’s notes on “Numbers 27:12”.

Verses 48, 49. 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.

Ver. 49. Get thee up—to Nebo. Moses from this mountain could see a part of the ranges of mount Lebanon; the snow on the summit would assist the sight. From Cader Idris, in North Wales, we can sometimes see objects at the distance of eighty miles. The Peak of Teneriffe can sometimes be seen from the deck of a ship, at the distance of a hundred and fifty miles.

Verse 50. 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.

Verse 50. And died in the mount — Not immediately, but after he had blessed the people, as in the next chapter. Be gathered unto thy people — We seem to be compelled to understand this of the soul of Moses, to be associated in paradise with the souls of the just, here termed his people; in which sense it is taken by some of the Jewish writers. For if it were to be interpreted of his body only, or chiefly, it could hardly be said to be sense, since the people of Moses were not buried in mount Abarim. See on Genesis 25:8.

Ver. 50. And be gathered to thy people; not in body, but in the happy society of the holy patriarchs, in whose line Moses was descended. There they talk of wisdom, and reign forever with the Lord.

V. 51. 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.

Verse 51. Ye trespassed against me-at the waters of Meribah] See Clarke’s note on “Numbers 20:12”.

Verses 51, 52. Because ye trespassed — God reminds him of the sin he had committed long before, and this Moses records as an acknowledgment, made at his death, of God’s justice, and a warning to all people not to distrust or disobey the voice of God. 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?

V. 52. 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?

Verse 52. Thou shalt see the land before thee] See Numbers 27:12, &c. 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 favoured, 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! DEUTERONOMY

Verses 51, 52. Because ye trespassed — God reminds him of the sin he had committed long before, and this Moses records as an acknowledgment, made at his death, of God’s justice, and a warning to all people not to distrust or disobey the voice of God. 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?