Chapter 32

1 Moses’ song, which setteth forth God’s mercy and vengeance. 46 He exhorteth them to set their hearts upon it. 48 God sendeth him up to mount Nebo, to see the land, and die.

1. Ye heavens. Moses opens his song by calling upon men and angels to give ear to the words the Holy Spirit has put in his mouth. These are to be witnesses (see on ch. 31:28) to the majesty and power of God. Compare the psalmist (Ps. 50:4), Isaiah (Isa. 1:2; 34:1), and Micah (Micah 1:2). This is reminiscent of the song of Moses at the Red Sea (Ex. 15).

2. My doctrine. Literally, “my taking,” from the verb “to take.” The idea is that of receiving in order to pass on to others. The apostle Paul wrote to the church at Corinth of how he had delivered over to them the instruction he had received from God (see 1 Cor. 11:2). Paul even used language similar to that of Moses (see 1 Cor. 11:23).

As the rain. A symbol of refreshment (see Job 29:23; Ps. 72:6).

Speech. Also translated as “word” (see Deut. 33:9; 2 Sam. 22:31; Ps. 12:6) and as “commandment” (see Ps. 147:15).

As the dew. The word translated “dew” is from the verb root “to be moist,” “to rain fine rain,” that is, mist. The dew is a symbol of gentle, refreshing speech, as here, of unity among brethren (see Ps. 133:3), of royal favor (see Prov. 19:12), and of God’s tender mercies to His people (see Hosea 14:5).

Tender herb. Literally, “grass,” as in Gen. 1:11, 12; 2 Sam. 23:4.

Grass. From the usual word for vegetation, particularly vegetables suitable for human use (see Gen. 1:11, 12, 29, 30; 3:18; 9:3).

3. I will publish. His song was to be of God’s goodness, of His gracious kindnesses to men (see Ex. 34:6).

4. Rock. This occurs some 30 times in the OT as a descriptive title for Christ, King and Leader of the Hebrew theocracy. Here is the first instance of its use in reference to Jehovah (see also vs. 15, 18, 30, 31). Compare Hannah’s use of it in 1 Sam. 2:2; David’s in Ps. 18:2, 31, 46; 19:14 (where “my strength” is literally “my rock”); 28:1; 62:2, 7; and many others. The final instance of its use in the OT is in Hab. 1:12, where “O mighty God” literally reads, “O Rock.”

The solid rock, the towering mountain, the range of hills, are suggestive of many of God’s attributes. His eternity is thought of in terms of the eternal hills (see Ps. 90:2). The impregnability of the castle with its towers on the mountaintop is a symbol of the unassailable defense of God, and of His care for His children (see Ps. 18:2; Dan. 2:35). The Lord is also depicted under the same figure as a safe dwelling place, a shelter and a shade (see Ps. 90:1; Isa. 32:2), and again, as the foundation upon which the church rests (Matt. 16:18; 1 Cor. 3:11), and upon which the individual Christian is to build his house of faith (Matt. 7:24).

Jehovah is the only true Rock. The mountains are a symbol of His unswerving faithfulness, His changeless character, and His loyalty to the church and to its individual members. The word “rock” is never applied to men.

Perfect. God never leaves His work unfinished or imperfect. He will carry through the plan of salvation to its perfect end.

Judgment. Rather, “justice” (RSV; cf. Isa. 61:8). All of God’s dealings are consistent with His righteous nature. His decisions are irreproachable, and His ways with all created beings are without fault. He is indeed “a God of judgment” (Isa. 30:18).

Truth. The word “truth” here does not refer to true doctrine, that is, to a body of beliefs. Rather it refers to “faithfulness” as a principle. He is a God who is true to Himself, who acts in harmony with His own divine attributes. The word is from the verb “to be sure,” “to be firm.”

Without iniquity. It is impossible for Jehovah to do wrong, to deceive anyone, to have any ethical or moral defects. He is Himself His own standard of conduct, and the standard for all created beings.

5. Corrupted themselves. The Hebrew text is obscure. A literal rendering of the first two expressions would probably be, “corruption is not his; his children, theirs is the blemish.” It seems that a contrast between God and His people is intended, between His perfection and their imperfection.

Perverse. The word thus translated is from a root meaning “to twist.” Applied to the heart, lips, mouth, or ways, it denotes crookedness and the pursuit of devious methods in order to achieve questionable objectives. Using this verb root Isaiah says, “They have made them crooked paths” (Isa. 59:8; see also (Prov. 2:15). The English word “perverse” is not adequate to the Hebrew sense; “perverted” is closer, for the Hebrew term includes the idea of making everything crooked that should be straight, a “twisting” of things.

Crooked. The second adjective, here rendered “crooked,” emphasizes the meaning of the first one. It occurs only this once in the Bible, and may be rendered “tortuous.” The root appears in 2 Sam. 22:27 as “unsavoury,” and in Ps. 18:26 as “froward.”

It is certain that Moses here describes this generation as crooked, unruly, intractable. Christ’s description of His generation is comparable (see Matt. 16:4; 17:17), as also Paul’s comments (see 1 Thess. 2:15; 2 Thess. 3:2).

6. Requite the Lord. The Hebrew word order is emphatic: “Is it Jehovah ye reward thus?” A reprimand for the senseless way they dealt with Jehovah.

Foolish. From nabal, denoting their senseless obstinancy in ignoring the goodness of God.

Unwise. Lacking discernment, discrimination, wisdom.

Thy father. Israel was Jehovah’s child by adoption (see Eze. 16:6).

Established thee. In reference to their growth, orderly development, and progress under God’s hand.

7. The days of old. An admonition to go back as far in their history as they could and to recount all the instances of deliverance from danger (see Isa. 63:11).

Elders. Men of experience and age who have preserved the knowledge of God’s providences. Such men were their sources of historical information. It was an age when books were scarce in any form, and information was handed down by word of mouth from generation to generation.

8. Divided. See Gen. 10:5, 25, 32. The sense is that of apportioning to each of the nations its inheritance (see Acts 17:26).

Separated the sons of Adam. Better, “in his separating the children of men” (see on Gen. 1:26; 3:17; see also Gen. 11:8, 9), inasmuch as the separation into nations came after Babel.

Set the bounds. Many Jewish commentators take this to mean that Jehovah guarded the growth and spread of the nations, in order that there might be sufficient room for a numerous Israel. The statement of Moses may refer to the fact that God has guided the destinies of the nations with respect to His own people, that through them all men might come to a knowledge of Him (see Acts 17:26, 27).

9. Portion. Literally, “share,” “possession,” “part.” Compare “mine inheritance” (Ps. 16:5); also the counterpart idea, that God is our “portion” or possession (see Ps. 119:57; 142:5; Lam. 3:24).

10. In a desert. As if Israel had been an unwanted infant cast out to die, and Jehovah had so found him (see Jer. 2:2; Eze. 16:5, 6; Hosea 9:11).

Led him about. Literally, “surrounded him about.” That is, God encircled Israel with protection and infinite mercies (see Ps. 32:10). Thus He always protects His people (see Ps. 34:7).

Instructed him. Taught him, as a father would his child (see Ex. 20:1, 2; 34:1, 10).

The apple of his eye. Literally, “the pupil of his eye.” The expression thus translated is from the same root as the word for “man,” and may refer, as some think, to the image reflected in the eye. The eye is perhaps the most sensitive organ of the body, and one that a man unconsciously protects more carefully than any other. God regards His people with equal care (see Isa. 49:15).

11. As an eagle. This is a further development of the simile given in Ex. 19:4. It suggests God’s gentle leading and protection (see Deut. 1:31; Hosea 11:3).

Beareth them. This word picture suggests the loving care of Jehovah for His people, particularly during their wayward conduct in the wilderness (see Acts 13:18). God’s care and His acts of discipline are always for the purpose of developing character (see Heb. 12:11; Rev. 3:19). He designs that men should become aware of the possibilities inherent in sonship with God.

12. The Lord alone. The help of other gods was pure imagination. In contrast, the power of Jehovah was all-sufficient (see Ps. 81:10; Hosea 13:4).

13. On the high places. A figure of speech suggestive of the triumphant leading of God (see Amos 4:13). Compare the promise applicable today to the remnant church (see Isa. 58:13, 14).

The increase. Due to the beneficent care of God and the blessing He would add to their labors, and lives of obedience (see Matt. 6:33).

Honey out of the rock. An allusion to the many wild bees to be found in the rocky crevices of Palestine. Honey is used to illustrate divine teachings (see Prov. 24:13, 14), also as a figure of the righteous judgments of God (see Ps. 19:9–11), and His Word (see Ps. 119:103). Here, its primary reference is to the natural bounties of Canaan.

Oil out of the flinty rock. Nothing good would be lacking. Oil, or “fatness,” is a symbol of prosperity and luxury (see Eze. 16:13, 19).

14. Butter. Better, “curdled milk,” not the modern butter. This was a symbol of abundance (see Job 20:17; cf. Gen. 18:8; Judges 5:25; 2 Sam. 17:29).

Milk of sheep. Better, “milk of the flock,” referring more particularly to the milk of goats. The word translated “sheep” is the usual one for a flock of either sheep or goats.

Fat of lambs. Perhaps better, “fat of rams,” inasmuch as the noun here is masculine.

Bashan. Famous for its pastures (see Num. 32:1–5).

Kidneys of wheat. Or, “kernels of wheat,” denoting an unusually fine crop.

Blood of the grape. Compare Gen. 49:11.

15. Jeshurun. A poetical name for Israel (see Deut. 33:5, 26; Isa. 44:2). It is derived from the verb “to be straight,” “to be upright,” and is applied to Israel as “the upright one.” It is probably used here in reproach, of an apostate Israel that would fall far short of God’s ideal for His people.

Waxed fat. When Israel became prosperous they rebelled against Him who had given them prosperity (see Jer. 5:28; Hosea 2:8; 4:16).

Lightly esteemed. Or, “scoffed at.” Literally, “treated as a fool.” For this same verb, see “hast done foolishly” (Prov. 30:32), “make thee vile” (Nahum 3:6), “dishonoureth” (Micah 7:6). And the adjective of the same root: “foolish” (Deut. 32:6, 21), “fool” (Ps. 14:1; 53:1; Prov. 17:7, 21; 30:22; Jer. 17:11), “foolish prophets” (Eze. 13:3).

16. Provoked him. By idolatrous abominations Israel, like an unfaithful wife, provoked the Lord their God to jealousy (Ex. 34:14; Isa. 54:5).

17. Sacrificed unto devils. Compare 1 Cor. 10:19, 20. The supreme abomination of heathen worship was the sacrifice of children to demons (see Ps. 106:37). A sinful course seems to proceed by almost imperceptible stages. The first step may not be a positive act of lawlessness but rather a negative sin, the omission of some positive requirement. One step leads to another, until there may result a complete reversal of one’s former conduct. Yet it seems almost beyond belief that God’s chosen people could have worshiped devils and offered their own sons and daughters as sacrificial offerings. To stray from God’s path may lead to the most fearful alternatives, as it did for Israel.

Came newly up. Or, “lately arrived.” Compare Isaiah’s graphic description (Isa. 44:15; see also Judges 5:8).

Feared not. The Hebrew verb expresses dread, horror, as, for example, “be horribly afraid” (Jer. 2:12; Eze. 32:10).

18. Rock. See on v. 4.

Forgotten God. They would be completely absorbed in idolatry.

That formed thee. See Ex. 19:5, 6; cf. Jer. 2:27; the apostle Paul’s teaching (1 Cor. 4:15; Philemon 10; Gal. 4:19).

19. Abhorred. Literally, “spurned,” or “despised.” For other instances of this verb see Prov. 1:30; 5:12; 15:5; Lam. 2:6.

20. Hide my face. He would leave them to their own devices (see ch. 31:17, 18).

Froward. That is, addicted to the perversion and evasion of truth and right conduct.

No faith. They would prove completely untrustworthy. They could not be relied upon.

21. Jealousy. See v. 16.

Not God. Or, “a no-god.” The idols they worshiped represented gods that did not exist. There were no gods working in and through the idols.

Not a people. Literally, “a no-people.”

A foolish nation. A further description of the “no-people” in the preceding sentence.

Many Jewish commentators refer this to the first destruction of the Temple by the Chaldeans, quoting: “Behold the land of the Chaldeans; this people was not” (Isa. 23:13; cf. Hab. 1:5, 6). The commentators maintain that the Chaldeans had no national status of any moment until God raised them up to punish Israel. But this argument is historically invalid. The apostle Paul applies Deut. 32:21 to the taking of the gospel to the Gentiles, upon the refusal of the Jewish nation to accept the Messiah (see Rom. 10:19; cf. 1 Thess. 2:15, 16). See also the words of Christ in Matt. 21:43, 44.

22. Fire. A symbol of great calamities (see Eze. 30:8) or a flaring up of anger (see Jer. 15:14; 17:4). “Hell” is a figure of destruction (see Prov. 15:11; Ps. 86:13).

The lowest hell. Literally, “the depths of Sheol” (RSV), that is, of the “grave.” A figurative expression denoting total extinction.

The mountains. Jewish commentators speak of Jerusalem as established upon and encompassed by mountains (see Ps. 125:2), and refer to the invasion by Nebuchadnezzar as fulfilling, in part, this prediction (see 2 Kings 25:1–7).

23. Spend mine arrows. A figure of speech referring to God’s judgments (see Ps. 7:12, 13; 38:2; 91:5; Lam. 3:12, 13; Eze. 5:16).

24. Burnt with hunger. Literally, “the wastings of hunger.” The verb root means “to suck out,” and the adjective, as here, means “sucked out” or “empty” from hunger.

Burning heat. Literally, “the firebolt.” Compare the following verses having the same Hebrew word: Ps. 78:48, “hot thunderbolts”; S. of Sol. 8:6, “coals”; Hab. 3:5, “burning coals”; Ps. 76:3, “arrows.”

Serpents. Or, “creeping things.” The word here translated “serpents” is from the root “to crawl,” “to creep.” In Micah 7:17 the same word is translated “worms.”

25. The sword. This verse portrays warfare as the climax of evils. It would spare neither age nor sex, and no place could afford safety from its effects (see Jer. 9:19–22; Lam. 1:20; Eze. 7:15).

26. Scatter them into corners. Literally, “cleave them to pieces.” The Hebrew reading is not clear. Some commentators suggest, “I will blow them away,” that is, utterly disperse them.

27. I feared. Not that Jehovah experiences fear as men do. He often speaks in language adapted to human understanding (see Num. 14:13–16; Ex. 32:12).

Behave. That is, fail to recognize the true facts of the case.

Our hand is high. Boasting that they were victorious over Israel solely on account of their own superiority, failing to realize that Jehovah had granted them the victory (see Isa. 10:5–11; Hab. 1:15, 16).

28. Void of counsel. The word here translated “void” is from the verb “to perish,” “to destroy,” “to be lost,” and is so translated in practically every instance of the some 200 times the verb is found in the OT. It can be rendered “perishing of counsel.” That is, they were following thoroughly bad counsel given by false shepherds, and were perishing as a result (see Jer. 18:18). For other texts using this root, see Lev. 26:38; Joshua 23:16; 2 Kings 9:8; Esther 4:16; Job 18:17; etc. The precise form used here is also translated as “perish” (Deut. 26:5; Job 4:11; 29:13; 31:19), “broken” (Ps. 31:12), and “lost” (1 Sam. 9:20; Ps. 119:176).

29. Their latter end. The KJV has omitted the preposition “to,” as in the original: “they would discern clear through to their latter end.”

30. Sold them. This verse depicts a complete reversal of their fortunes, due to their having forsaken Jehovah (see Lev. 26:8, 17, 36, 37; Deut. 28:25).

Shut them up. See the same verb, here translated “shut up,” rendered as “delivered” (1 Sam. 24:18), “given up” (Lam. 2:7), “deliver up” (Amos 6:8).

31. Their rock. The heathen nations trusted their gods for victory and success. But when they witnessed the power of Jehovah they were forced to acknowledge His infinite superiority to their gods (see Ex. 14:25; Num. 23, 24; Joshua 2:9; 1 Sam. 5:7). On the Rock of Israel, see on Deut. 32:4.

32. Vine. The heathen nations are here regarded as offshoots of the noxious plant Sodom and Gomorrah. Their stock was evil; therefore their fruit was poisonous (see Jer. 2:21). Israel was also compared to a vine (see Isa. 5:2, 7; Hosea 10:1).

33. Dragons. The word thus translated is from the root “to stretch out,” “to extend.” The literal meaning of the derived noun is “the extended ones,” in reference to body length. Elsewhere it appears as “whales” (Gen. 1:21), “serpent” (Ex. 7:9, 10, 12), “sea monsters” (Lam. 4:3).

Asps. Generally supposed to be related to the cobra. The same word is also given as “adder” (Ps. 58:4; 91:13).

35. Vengeance, and recompense. As the Creator and Lord of the universe Jehovah is its judge. Compare the apostle Paul’s use of this expression (Rom. 12:19; Heb. 10:30).

Their calamity. Compare the warnings concerning Chaldean Babylon (Isa. 47:7–10; 51:6, 8), and the application to spiritual Babylon (Rev. 18:8, 10, 17).

36. Judge his people. That is, vindicate His people and defend them before their enemies (see Jer. 50:34). See also Rachel’s experience (Gen. 30:6), the psalmist’s prayer (Ps. 54:1), and the prophecy of King Lemuel (Prov. 31:9).

Repent himself. Turn His hand from His people to smite their enemies, by whom He has chastised them—for example, Babylon (see Jer. 50:23; 51:24). For God’s “repenting,” see on Num. 23:19.

Their power is gone. Literally, “their hand is exhausted.” The hand is a symbol of power and the ability to carry through a project (see Isa. 28:2; cf. Ps. 76:5; 78:42).

37. Rock. Ironically used of false gods (see v. 31).

38. Let them rise. See Isa. 46:1, 2, 7; cf. 1 Kings 18:27.

39. I, even I. Note the repeated pronoun, and compare Hosea 5:14; Isa. 43:11, 25; 51:12.

40. Lift up my hand. The sign of a solemn vow. Compare the experience of Abraham (Gen. 14:22), and that of the children of Israel on entering Canaan (Ex. 6:8; Neh. 9:15). Compare the solemn oath of the angel of Rev. 10:5.

41. Mine enemies. Jehovah is often depicted in poetic imagery as a warrior, combating the enemies of His people (see Ex. 15:3; Isa. 14:13). To oppose God’s people is to set oneself up as an enemy of God and to fight against Him.

42. Arrows. Figurative of great slaughter (see Isa. 34:5, 6; 66:16). Compare the words of Christ respecting scenes connected with His second coming (Matt. 24:36–44; Mark 13:35–37), and the prophecy of Peter (2 Peter 3:10).

43. Merciful. God’s mercy upon His land and his people. These words will meet their complete fulfillment in relation to the saved in the new earth (see Rev. 21:1–7). The apostle Paul quotes this verse to show that the Gentiles must partake of the salvation made available by Christ (see Rom. 15:10).

44. He, and Hoshea. A repetition of Deut. 31:30, except that Hoshea, that is, Joshua (see Num. 13:8, 16) is mentioned as the colaborer of Moses (see Deut. 31:3, 7, 14, 23).

46. Set your hearts. Compare God’s exhortation to Ezekiel (Eze. 40:4).

Your children. This instruction concerning the training of the children had already been given a number of times (see chs. 4:10; 6:7; 11:19).

47. Not a vain thing. The service of God never goes without its reward (see ch. 30:20).

49. Abarim. Abarim is understood to refer to a mountain range, of which one peak is Nebo. Instruction in respect to his death had been given Moses previously (see on Num. 27:12).

Behold the land. Moses was given the privilege of viewing the Promised Land with his natural sight. Beyond that, he saw, in vision, scenes from the history of God’s people down through the ages to the final consummation of all things (see PP 472-477).

50. Gathered unto thy people. See on Num. 20:24. Moses was obedient unto death, and his death was precious to God. In some respects he was a type of Christ. God raised him from his lonely resting place to dwell in the heavenly Canaan, and sent him to encourage Christ at His transfiguration (see Mark 9:2–4). Such a reward came to him as a faithful servant in his Lord’s house (see Heb. 3:5).

As Aaron. See Num. 20:24–28; 33:38.

51. Ye trespassed. See Num. 27:14.

Sanctified me not. “Did not revere me as holy” (RSV). See Num. 20:12; 27:14.

52. Not go thither. Moses earnestly desired the privilege of entering the Holy Land, but was denied it (see Deut. 1:37; 3:25, 27; cf. Heb. 11:13).

Ellen G. White comments

1-4PK 394

2     MH 157; MYP 227; 3T 448; 5T 422

4     DA 413, 414, 769; PP 43

7     5T 585

7-10PK 394

9, 10    COL 166

9-118T 275

9-12COL 287; PK 17

10   PP 407

10, 12  Ed 33, 39

11   TM 255

11, 12  PP 469; 8T 150

15   PP 413

15-21PK 395

16-221T 280, 364

23, 24  PK 395

26-301T 365

28-31PK 395

30   TM 277

34, 35  PK 396

35-371T 368

39   TM 23

46   MH 114

47   Ed 174; PK 500

49, 50  PP 470

50-52SR 166