Deuteronômio 32
Steven Cole · Citado em PreceptAustin
Deuteronômio 32
Cole - Although God prophesied that Israel would turn to idolatry, it was not inevitable that everyone would do so, if they heeded God’s warning. We need to understand that whatever God foreknows, He foreordains. In other words, God doesn’t just sit in heaven and look down on earth to see in advance what direction the parade will go. Rather, He determines the parade route. He “works all things after the counsel of His will” (Eph. 1:11; Job 42:2). And so God not only foresaw Israel’s future apostasy, which He announces here (Deut. 31:16); He also foreordained it, yet in such a way that He was not responsible for their sin. While we can’t understand how God can foreordain evil and yet not be responsible for it, the Bible often teaches that very thing (e.g. Acts 2:23; 4:27-28).When God tells us in His Word what the future holds, it is not so that we can draw up nifty prophecy charts. It’s so that we will heed His warning and not fall into the sins that will happen in the future. And, it’s so that we will not be surprised or discouraged when we see these things taking place. For example, the Bible tells us that in the future, there will be a time of great apostasy, when many professing believers will fall away (Matt. 24:10-12). Many will be deceived by the man of lawlessness (2 Thess. 2:3-12). But knowing that this will happen does not mean that it’s inevitable that we will be part of that future apostasy. Rather, we can be on guard not to fall into spiritual deception. And, we’ll be ready to endure persecution and hardship for the sake of the gospel. (Sermon) They made Him jealous with strange gods - Lxx of strange = allotrios = not one's own! Yahweh's jealousy is not like human jealousy but is a righteous, justified jealousy. After all God was their Husband by covenant and for them to be seeking our strange gods, "strange lovers," would naturally (supernaturally) make Yahweh jealous (See Excursus on Yahweh as Husband of Israel). Made jealous (qanah) is rendered in Lxx with the verb paroxuno which means to provoke to wrath (Paul's spirit in Acts 17:16+) Psalm 44:20; If we had forgotten the name of our God Or extended our hands to a strange god, Psalm 81:9 “Let there be no strange god among you; Nor shall you worship any foreign god. Isaiah 43:12 “It is I who have declared and saved and proclaimed, And there was no strange god among you; So you are My witnesses,” declares the LORD, “And I am God. In Jer 5:19 God passes judgment - "It shall come about when they say, 'Why has the LORD our God done all these things to us?' then you shall say to them, 'As you have forsaken Me and served foreign gods in your land, so you will serve strangers (zur) in a land that is not yours." a prophecy that was fulfilled when Judah was taken into captivity in the strange/foreign land of Babylon! Jealous and provoked to anger are anthropomorphic descriptions of Yahweh (See anthropomorphism OR Anthropomorphic Language to describe God). Jealous (zealous)(07065)(qanah from rom qin'ah = zeal, ardor - from color produced in face by deep emotion) means to be jealous, to be envious, to be zealous. The picture is that of intense fervor, passion, and emotion. Zeal is an eagerness and ardent interest in pursuit of something and implies energetic and unflagging pursuit of an aim or devotion to a cause. Jealousy can be righteous or unrighteous - e.g., Genesis 37:11 records that Joseph's "brothers were jealous of him" and here we see the mindset and emotion of their fleshly jealousy led to unrighteous deeds! Contrast Phinehas godly jealousy that motivated righteous deeds! Strange (02114) zur is a verb which means to be a stranger. Things described as strange (in this sense the verb seems to be used as an adjective) - fire, gods (Dt 32:16, Ps 44:20), waters (2Ki 19:24 = water in foreign lands), children ("illegitimate" - NAS, "alien" - ESV) In Jer 2:25 Judah says "I have loved strangers" but the NET interprets it as "I love those foreign gods." Again in Jer 3:13 NAS translates zur as strangers (ESV as "foreigners") but again NET sees this as a reference to "foreign gods." This show how every Bible translation is in essence an "interpretation" (a veritable "mini-commentary" if you will) of the original language, another reason I strongly encourage the diligent student to become facile with the original Greek and Hebrew (at least able to use a Bible program to determine the original words) (cp similar prophecy in Ezek 11:9). In Ezek 14:5 God says Judah is "estranged (zur; Lxx = apallotrioo = alienated) from me through their idols." Speaking to faithless Judah God says "You adulteress wife (See Excursus on Yahweh as Husband of Israel), who takes strangers (zur) instead of her husband! (Ezekiel 16:32) With abominations they provoked Him to anger - The Canaanite practices the Israelites learned were unspeakably wicked, despicable and abominable. Provoked to anger (kāas) is imperfect tense speaking of continuous effect of their spiritual harlotry and is rendered in the Lxx with the verb ekpikraino meaning to embitter (only here in the Bible). Driver on abominations - cf. Dt 7:25: in the pl., of wicked or idolatrous practices Dt 18:9, 12, 20:18; 1 Ki 14:24, 2 Ki 16:3, 21:2, 11; Jer. 7:10, 44:22; and esp. in Ezekiel. (39 times), as Ezekiel 5:9, 11, 8:6, 9, 13, 15, 17, Perhaps here of the idols themselves: cf. 2 Ki. 23:13, Is. 44:19. Abominations (Lxx = bdelugma; detestable or loathsome things) (08441) toebah is that which causes horror and disgust to another, in this case the holy God. Thus toebah describes things, persons or practices that are either ritually or morally offensive to the LORD. From an Egyptian point of view, however, several things are abominable: eating with Hebrews, the profession of shepherding (Gen. 43:32; 46:34) and sacrifices made to the LORD (Exo. 8:26). The expression “abomination to the LORD” indicates anything that could spoil the religious purity of the people and is used repeatedly in Deuteronomy, to describe various abominations -- using the gold and silver from images (Dt 7:25f), eating the meat of unclean animals (Dt 14:3), remarrying a divorced woman (Dt 24:4), sacrificing unacceptable animals (Dt 17:1), cross-gender dressing (Dt 22:5), using income from cultic prostitution as an offering to the LORD (Dt 23:18), using dishonest measures in business (Dt 25:15f), making carved images or cast idols (Dt 27:15) and sacrificing children by fire in the worship of other gods (Dt 12:31). Since these laws clarified the boundary between righteousness and sin, the prophets understandably held Israel to account for covenant violations in these specific areas. For example, Isaiah and Jeremiah indicted people for idolatry (Isa. 41:24; 44:19; Jer. 2:7; 44:4, 22), hypocritical offerings of incense (Isa. 1:13), participation in child sacrifice (Jer. 32:35) and intermarriage with foreigners (Mal. 2:11). Jeremiah railed against priests who committed theft, murder, adultery, perjury and the worship of Baal (Jer. 7:9f; 8:12). Ezekiel was especially concerned with impurity in worship. He thus pointed out the abominable sins of adultery and incest (Ezek. 22:11; 33:26), as well as idolatry (7:20; 16:36) and other ritual acts (43:8). After the exile, the abominable sin of intermarriage was found among the community (Ezra 9:1, 11, 14). Proverbs also names things which are abomination to the LORD. These include the corrupt person (Pr. 3:32), false weights (Pr 11:1), those with a false heart and lying lips (Pr 11:20; 12:22) and the sacrifice of the wicked (Pr 15:8). In terms of social relationships, Proverbs also lists a number of abominable things, such as the wrongdoing that kings detest (Pr 16:12), the turning from evil that fools detest (Pr 13:19), the dishonesty that the righteous detest (Pr 29:27), the detestable prayers of those who are deaf to the Law (Pr 28:9) and mockers whom society detests (Pr 24:9). penalties for these abominations included being cut off from the people of Israel (Lev. 18:29), death (Pr 20:13; Deut. 17:4), exile (Lev. 18:28), destruction (Deut. 13:14), the withdrawal of the LORD’s favor (Ezek. 5:11), as well as death by sword, famine and plague (Ezek 6:11). Provoked to anger (03707)(כָּעַס kāas) is a verb meaning to vex, agitate, stir up, provoke the heart to a "heated" condition which results in actions. To be angry, vexed, be incensed, to be in a state of strong displeasure, to provoke to anger. The causative sense of the verb occurs ost often and frequently signifies idolatry provoking God to anger (cf. 1 Kgs. 14:9; Ps. 106:29; Ezek. 8:17). The result of provocation may be expressed as ʾap̱, anger (639) (Deut. 9:18; 2 Kgs. 23:26; Jer. 7:20). In a noncausative sense, the verb means to be angry; people were warned not to become angry hastily (Eccl. 7:9); God says that after He punishes, He will not be angry (Ezek. 16:42). Three times it refers to the people’s anger directed toward righteousness (2 Chr. 16:10; Neh. 4:1[3:33]; Ps. 112:10). Gilbrant - The most frequently found meaning of this verb denotes intense emotion. The English translation "to be angry" understates the level of exasperation indicated within many contexts using kāʿas. Although it is rarely found in the Qal, it occurs over forty-five times in the Hiphil stem. Not surprisingly, then, the most frequent context is interpersonal where kāʿas is evoked by the actions of others. The result is that anger and passion produce or lead to a response against the provocateurs. Deuteronomy 32:16 says that God was "provoked to jealousy with strange gods, with abominations they provoked him to anger." In the same chapter (vv. 18ff), the Lord says that He will hide his face from Israel because they have provoked Him to anger by forgetting that He is their Maker. Lastly, in this same chapter, God declares that "a fire was kindled in his anger" and that He has been provoked to wrath because Israel is a perverse and unfaithful generation (vv. 20ff.). His response to such provocation is recorded in vv. 23-26: He would heap calamities upon them, send wasting famine, consuming pestilence and deadly plagues. Wild beasts, vipers and the swords of enemies would make them childless. The theology presented in these verses helps define and confirm the holy essence of the Lord. He is provoked to great anger when his people commit apostasy. He responds by sending a variety of plagues and enemies. All of these responses of God in turn "provoke" Israel to humble themselves, repent and return to the Lord (vv. 27-39). Elsewhere in the Bible, the Hiphil form of kāʿas is used to refer to the reaction of God against the sins of Jeroboam (1 Kings 14:14ff; 16:2, 26). The prophet Ahijah spoke the word of the Lord to Jeroboam, saying, "I am going to tear the kingdom out of Solomon's hand and give you ten tribes... because they have forsaken me and worshiped" other gods (see 1 Kings 12:31, 33, NIV). However, after a successful rebellion, Jeroboam wanted to insure that members of the ten tribes would not return to Jerusalem for sacrifices, worship and holy days (1 Ki.12:26f). Scripture says that after seeking advice, King Jeroboam formed two golden calves to be worshiped at Dan and Bethel so that travel to Jerusalem would not be necessary (vv. 28f). In addition, he built shrines and altars, appointed "priests of the lowest of the people, which were not sons of Levi," (v. 31) and ordained a feast day like that held in Judah. These actions, especially worship of the golden calves, were later referred to as the "sins of Jeroboam." As a result, the same prophet (Ahijah) announced the judgment of God that Jeroboam's dynasty would die with him (1 Kings 14:14ff). Jeremiah stated that because the people had turned their backs and not their faces toward God, they had evoked kāʿas (Jer. 7:18f). Similarly, Ezek. 8:17 says that the priests of Israel had provoked the anger of God by their sun worship, that is, by turning toward the east and away from the altar of the Lord. God's response was to remove his glory from the Temple and from the city of Jerusalem and to allow its people to be captured. Ezekiel 16:26 shows that deliberate disobedience to a command of God, in this case forming an alliance with Egypt (rather than trusting in the Lord for deliverance), brings about kāʿas in the Lord with an appropriate response. Humans may also be provoked to anger, jealousy and wrath, often leading to severe reactions. Job 5:2 says: "For wrath killeth the foolish man, and envy slayeth the silly one." Fools (who are definitely ungodly) allow kāʿas to arise and in doing so bring on their own misfortune and even destruction. The majority of the occurrences of kāʿas represent theological descriptions of how the Lord is provoked to anger, and what causes Him to respond with action in keeping with his holy nature, including vengeance (Hos. 12:14). Most frequently, and perhaps most significantly, God is provoked by the faithlessness of those with whom He is close. God chooses his responses carefully and in love, because He intends for his actions to produce repentance and restoration. (Complete Biblical Library) Kaas - 53v - anger(3), angry(4), demoralized*(1), make me angry(1), provoke(5), provoke him to anger(2), provoke me to anger(8), provoke them to anger(1), provoked(7), provoked him to anger(2), provoked me to anger(2), provoked the to anger(1), provoked to anger(1), provoking(7), provoking him to anger(2), provoking me to anger(4), provoking the to anger(1), spite(2), trouble(1), vexation(1), vexed(1).- Deut. 4:25; Deut. 9:18; Deut. 31:29; Deut. 32:16; Deut. 32:21; Jdg. 2:12; 1 Sam. 1:6; 1 Sam. 1:7; 1 Ki. 14:9; 1 Ki. 14:15; 1 Ki. 15:30; 1 Ki. 16:2; 1 Ki. 16:7; 1 Ki. 16:13; 1 Ki. 16:26; 1 Ki. 16:33; 1 Ki. 21:22; 1 Ki. 22:53; 2 Ki. 17:11; 2 Ki. 17:17; 2 Ki. 21:6; 2 Ki. 21:15; 2 Ki. 22:17; 2 Ki. 23:19; 2 Ki. 23:26; 2 Chr. 16:10; 2 Chr. 28:25; 2 Chr. 33:6; 2 Chr. 34:25; Neh. 4:1; Neh. 4:5; Ps. 78:58; Ps. 106:29; Ps. 112:10; Eccl. 5:17; Eccl. 7:9; Isa. 65:3; Jer. 7:18; Jer. 7:19; Jer. 8:19; Jer. 11:17; Jer. 25:6; Jer. 25:7; Jer. 32:29; Jer. 32:30; Jer. 32:32; Jer. 44:3; Jer. 44:8; Ezek. 8:17; Ezek. 16:26; Ezek. 16:42; Ezek. 32:9; Hos. 12:14 Deuteronomy 32:17 "They sacrificed to demons who were not God, To gods whom they have not known, New gods who came lately, Whom your fathers did not dread. sacrificed: Lev 17:7 Ps 106:37-38 1Co 10:20 1Ti 4:1 Rev 9:20 not God: De 32:21 Jer 10:15 1Co 8:4 10:19 to God: De 28:64 Isa 44:8 to new gods: Jdg 5:8 Related Passage: 1 Corinthians 10:20+ No, but I say that the things which the Gentiles sacrifice, they sacrifice to demons and not to God; and I do not want you to become sharers in demons. Psalms 106:37-38 They even sacrificed their sons and their daughters to the demons, 38 And shed innocent blood, The blood of their sons and their daughters, Whom they sacrificed to the idols of Canaan; And the land was polluted with the blood. Judges 5:8 “New gods were chosen; Then war was in the gates. Not a shield or a spear was seen Among forty thousand in Israel. Dt 11:28, and the curse, if you do not listen to the commandments of the LORD your God, but turn aside from the way which I am commanding you today, by following other gods which you have not known. Dt 13:6 “If your brother, your mother’s son, or your son or daughter, or the wife you cherish, or your friend who is as your own soul, entice you secretly, saying, ‘Let us go and serve other gods’ (whom neither you nor your fathers have known, Dt 29:26 ‘They went and served other gods and worshiped them, gods whom they have not known and whom He had not allotted to them. Hos. 13:4 Yet I have been the LORD your God Since the land of Egypt; And you were not to know any god except Me, For there is no savior besides Me. "DEMON WORSHIP" They sacrificed (zabach; Lxx = thuo) to demons (Lxx = daimon) who were not God - KJV = “powerless spirits” Moses alluded to this in his words to the first generation “They shall no longer sacrifice their sacrifices to the goat demons with which they play the harlot. This shall be a permanent statute to them throughout their generations.” (Lev 17:7+). As Ps 106:37-38+ says they even "sacrificed their sons and daughters to the demons" and the result was that "the land was polluted with the blood." Zabach in Deuteronomy - the first 10 describe divinely ordained sacrifices - Deut. 12:15; Deut. 12:21; Deut. 15:21; Deut. 16:2; Deut. 16:4; Deut. 16:5; Deut. 16:6; Deut. 17:1; Deut. 18:3; Deut. 27:7; Deut. 32:17; Deut. 33:19 Demons (07700) שֵׁד šēḏ: A masculine noun meaning a demon, a devil. The primary or typical translation of this noun is demon or demons. This noun was used to describe the recipient of a sacrifice (i.e., a sacrifice that was not directed or given to God [Deut. 32:17]). Certain sacrifices in which sons and daughters were sacrificed were also directed toward demons (Ps. 106:37). This word is also used to designate the recipients of forbidden sacrifices. A loanword from Akkadian and Aramaic, shfidh was often depicted as a colossal bull monument that served as a protecting spirit. But the spirits were ambivalent, and evil functions were attributed to them. To Israel, this word, used only in the plural, depicted “evil spirits” or “demons” to whom the rebellious Israelites and the pagan nations around them sacrificed (Deut. 32:17). Israel’s act of sacrificing to demons is referred to in Ps. 106:37. Only found in Dt 32:17 and Ps 106:37 Victor Hamilton - Undoubtedly Hebrew šēd is to be connected with the Babylonian word shêdu, a demon either good or evil. In pagan religions the line between gods and demons is not a constant one. There are demons who are beneficent and gods who are malicious. Generally speaking though, a demon was conceived as being less powerful than a god. In Mesopotamian thought the shêdu was a supernatural protective power for whose presence the gods were invoked. Specifically, the function of shêdu may have been to represent the vitality of the individual, his sexual potency (Oppenheim, p. 201; see bibliography). One cannot help but notice the paucity of references to the demonic in the OT and even where it occurs it is demythologized. Good and evil are in the moral, not the metaphysical, sphere. Kaufmann (p. 65, fn. 1) says, “When the gods of the nations are called šēdim it is not meant that they are evil spirits, but that they are insubstantial shades, ‘no-gods,’ with neither divine nor demonic functions.” The wraps are taken off the demonic in the Bible in the Gospels and the Revelation. That is to say, the demonic appears most profusely when Jesus is present. Perhaps God has opened to us the satanic world only in the presence of Christ (Kinlaw, p. 8). (Theological Wordbook of the Old Testament) To gods whom they have not known, new gods who came lately - What gods had Israel known? In Egypt they became acquainted with Egyptian gods, but in the Promised Land they would encounter "new gods" of the despicable, idol worshipping Canaanites. Driver on gods who came lately or were "introduced recently, in ironical contrast to Jehovah, who had been the nation’s God from of old. Isaiah 63:16 For You are our Father, though Abraham does not know us And Israel does not recognize us. You, O LORD, are our Father, Our Redeemer from OF OLD is Your name. Whom your fathers did not dread - Driver = "shuddered not." Dread in this context probably conveys the sense that the fathers did not bristle with horror or become appalled by these gods, clearly implying that this reaction would be what one would expect in encountering these "new gods." Deuteronomy 32:18 "You neglected the Rock who begot you, And forgot the God who gave you birth. the Rock: De 32:4,15 Isa 17:10 forgot: De 6:12 Dt 8:11,14,19 Ps 9:17 44:20-22 106:21 Isa 17:10 22:10,11 Jer 2:32 3:21 Ho 8:14 Related Passages: Deuteronomy 8:11 “Beware that you do not forget the LORD your God by not keeping His commandments and His ordinances and His statutes which I am commanding you today; Deuteronomy 8:14 then your heart will become proud and you will forget the LORD your God who brought you out from the land of Egypt, out of the house of slavery. Deuteronomy 8:19 “It shall come about if you ever forget the LORD your God and go after other gods and serve them and worship them, I testify against you today that you will surely perish. CLIMAX OF INGRATITUDE THEY FORGOT GOD There is a bit of irony in this verse which twice alludes to the idea of forgot and yet it is in the Song of Moses which Israel was to remember (presumably to motivate not to forget God!) You neglected the Rock who begot you - Begot is used literally of bear a child (Cain in Ge 4:1). Driver = "writhed, was in anguish." (cf Ps 51:7, Isa 51:2) Israel owed her existence to Yahweh (called their Father in Dt 32:6). The Septuagint translates Rock (tsur) with theos. Recall in Dt 8:15 Yahweh "brought water...out of the rock (tsur) of flint," Paul explaining that Rock was Christ (1 Cor 10:4+). The Hebrew word for neglected (shayah used only here) means to give no attention to and so to disregard, leading them ultimately to forget their Rock! Swanson says the idea of shayah is "to not think about someone and so not respond appropriately to that one." Note the parallel terms begot and gave...birth emphasizing that God was the One Who brought Israel into existence as a nation. Normally a child that is birthed has a special affection and tie to the parent, but not so in this case. This comparison makes Israel's defection even more heinous! Complete Biblical Library - "The pathos of this song reveals the eventual hard-heartedness of the people of Israel against their God, which would bring judgment and punishment at the hands of ungodly people." And forgot the God who gave you birth - (Lxx = egkataleipo) Moses had warned them of the danger of forgetting God (Dt 8:10+) when they experienced prosperity, the result of which would be to "forget the LORD your God by not keeping His commandments. Forgot is shakach/shakah (Lxx = epilanthanomai) which is unfortunately a key word in Deuteronomy occurring 13x - Deut. 4:9; Deut. 4:23; Deut. 4:31; Deut. 6:12; Deut. 8:11; Deut. 8:14; Deut. 8:19; Deut. 9:7; Deut. 24:19; Deut. 25:19; Deut. 26:13; Deut. 31:21; Deut. 32:18 John Maxwell - The depths of Israel’s perversity can be seen in verse 18 where Moses compares the Lord to a mother “who begot you” and as a father “who fathered you.” Yet Israel forgets His parental love. Martin Luther said, “A full stomach does not promote piety, for it stands secure and neglects God.” (Preacher's Commentary) Deuteronomy 32:19 "The LORD saw this, and spurned them Because of the provocation of His sons and daughters. And : Lev 26:11 Jdg 2:14 Ps 5:4 10:3 78:59 106:40 Am 3:2,3 Zec 11:8 Rev 3:16 spurned, La 2:6 of his sons: Ps 82:6,7 Isa 1:2 Jer 11:15 Related Passages: Isaiah 1:2+ Listen, O heavens, and hear, O earth; For the LORD speaks, “Sons I have reared and brought up, But they have revolted against Me. Jeremiah 11:15 “What right has My beloved in My house When she has done many vile deeds? Can the sacrificial flesh take away from you your disaster, So that you can rejoice?” SPURNERS ARE SPURNED! In this next section Dt 32:19-22 Moses describes the punishment for Israel's spurning of God. The LORD saw this, and spurned them - Here we see Yahweh's righteous indignation! The first 4 uses of the verb spurned (naas - Nu. 14:11, 23; Nu 16:30; Dt 31:20) describe Israel spurning Yahweh, but now Yahweh spurns Israel. The Septuagint render spurned with zeloo meaning jealous (used in similar context in 2 Cor 11:2+) Because of - Explains why God would spurn His chosen people The provocation of His sons and daughter - Provocation describes deliberate actions and/or speech (cf Isa 1:2+) that makes someone angry. The Septuagint renders provocation with two words paroxuno meaning to be provoked to wrath and orge meaning wrath. Provocation (03708). כַּעַס kaas, כַּעַשׂ kaʿaś: A masculine singular noun meaning anger, provocation, vexation. The alternate spelling of the word occurs only in Job. The majority of occurrences are in poetic literature. Human sinfulness and idolatry (1 Kgs. 15:30; Ezek. 20:28) cause God’s anger, while fools, sons, wives, and rival wives can also cause vexation (1 Sa 1:6; Prov. 27:3; 17:25; 21:19, respectively). Swanson - 1. sorrow, grief, i.e., a feeling of anxiety and sadness in a distressing situation (1Sa 1:16; Ps 6:8; 10:14; 31:10; Pr 17:25; Ecc 1:18; 2:23; 5:16; 7:3; 11:10); 2. anger, fury, i.e., have a strong feeling of displeasure and annoyance based on a wrong, real or perceived (Dt 32:19; Ps 85:5; Pr 12:16; 21:19; Ecc 7:9) 3.taunt, i.e., a speaking of words of scorn, implying anger toward object of scorn, with a focus on eliciting a response by the mocking (Dt 32:27; 1Sa 1:6); 4. provocation, i.e., cause another to be angry by an action (1Ki 15:30; 21:22; 2Ki 23:26; Pr 27:3; Eze 20:28) Kaas - 25x - anger(3), bitterly*(1), grief(4), grief and anger(1), grievous(1), indignation(1), provocation(7), provocations(1), sorrow(1), vexation(1), vexing(1). Deut. 32:19; Deut. 32:27; 1 Sam. 1:6; 1 Sam. 1:16; 1 Ki. 15:30; 1 Ki. 21:22; 2 Ki. 23:26; Job 5:2; Job 6:2; Job 10:17; Job 17:7; Ps. 6:7; Ps. 10:14; Ps. 31:9; Ps. 85:4; Prov. 12:16; Prov. 17:25; Prov. 21:19; Prov. 27:3; Eccl. 1:18; Eccl. 2:23; Eccl. 7:3; Eccl. 7:9; Eccl. 11:10; Ezek. 20:28 Deuteronomy 32:20 "Then He said, 'I will hide My face from them, I will see what their end shall be; For they are a perverse generation, Sons in whom is no faithfulness. I will hide: De 31:17-18 Job 13:24 34:29 Isa 64:7 Jer 18:17 Ho 9:12 end: De 32:5 Isa 65:2-5 Mt 11:16,17 Lu 7:31,32 sons: 2Ch 20:20 Isa 7:9 30:9 Mt 17:17 Mk 9:19 Lu 18:8 2Th 3:2 Heb 11:6 Related Passage: Deuteronomy 31:17-18+ Then My anger will be kindled against them in that day, and I will forsake them and hide My face from them, and they will be consumed, and many evils and troubles will come upon them; so that they will say in that day, ‘Is it not because our God is not among us that these evils have come upon us?' 18 “But I will surely hide My face in that day because of all the evil which they will do, for they will turn to other gods. HOW TO MAKE GOD "DISAPPEAR"! Outline of the Song of Moses Israel's creation and Yahweh's gracious treatment (Dt 32:1-14, vv5-6 are perjorative toward Israel) Israel's unfaithfulness and spurning of Yahweh (Dt 32:15-19) Yahweh's judgment decreed (Dt 32:20-35) Yahweh's promise of victory over all adversaries of Israel (Dt 32:36-43) Then He said, 'I will hide My face from them, I will see what their end shall be - NET = "I will reject them." NLT = 'I will abandon them." God will prevent the sons of Israel from seeing Him or discovering Him. The omnipresent God will in effect "withdraw" His benevolent helping hand from Israel. The Septuagint of hide (sāṯar) is the verb apostrepho which means God will turn away from the sons of Israel. God's turning away is a reflection of His divine justice or retribution. There is a touch of irony, for while Yahweh hides His face from them, He is still able to see their end (they can't see Him, but He can see them!) Dt 31:17+ speaks of their end because when Yahweh hides His face from them and "they will be consumed, and many evils and troubles will come upon them." Driver - Jehovah will withdraw from them His favourable regard (Dt 31:17), and, leaving them, as it were, to themselves, will wait to see what their final lot (Dt 32:29, Job 8:7) will then be: He will do this, because they have proved themselves to be a falsehood-loving race, sons (v. 5) disloyal to a tender Parent. Hide (05641)(סָתַר sāṯar) A verb meaning to hide, conceal. It has the sense of preventing someone to know or see something, to keep something from public notice or from certain persons. It has the sense of to guard and protect oneself from perceived danger (Prov. 22:3); and of trying to escape God’s eyes, His presence (Gen. 4:14; Jer. 16:17). It is used of persons being hidden from each other, absent from each other’s presence (Ge 31:49). It is used in the sense of shielding and protecting a person or something from perceived danger (Ex. 3:6). It means to do something secretly, hidden, such as adultery (Num. 5:13); or to try to hide oneself physically from danger and other persons (Dt. 7:20; 1 Sa 20:5, 24; 1 Kgs. 17:3). It is used as a noun referring to secret things known only to God (Deut. 29:29[28]). Persons are sometimes aware of hidden problems or errors in their own lives (Ps. 19:12). It is used of God’s not hiding His face, that is, removing His presence from a person (Ps. 22:24; Mic. 3:4). God will, however, hide His people from His wrath (Zeph. 2:3). David writes in Ps 119:114: "Thou art my hiding place and my shield: I hope in thy word." Hiding place is the Hebrew noun siṯrāh (05643), which is derived from sāṯar. Swanson - 1. (nif) hidden, be concealed, i.e., pertaining to not being able to be known (Dt 29:28), this can also have the associative meanings of protection and safety, or hiding in shame, in some contexts; (piel) hide (Isa 16:3); (pual) hidden (Pr 27:5); (hif) hide, conceal (Ex 3:6); (hitp) hide oneself, keep oneself hidden (1Sa 23:19; 26:1; Ps 54:2; Isa 45:15); 2. (hitp) vanish, perish, i.e., to cease to exist, as an extension of an object hiding oneself (Isa 29:14) Satar - 79v - (SEE ESPECIALLY THE USES IN THE PSALMS = as a "teaser" see David's prayer in Ps 17:8) absent(1), conceal(3), concealed(4), cover(1), hid(11), hidden(16), hide(33), hides(4), hiding(3), placed(1), secret things(1), surely hide(1), undetected(1). Gen. 4:14; Gen. 31:49; Exod. 3:6; Num. 5:13; Deut. 7:20; Deut. 29:29; Deut. 31:17; Deut. 31:18; Deut. 32:20; 1 Sam. 20:2; 1 Sam. 20:5; 1 Sam. 20:19; 1 Sam. 20:24; 1 Sam. 23:19; 1 Sam. 26:1; 1 Ki. 17:3; 2 Ki. 11:2; 2 Chr. 22:11; Job 3:10; Job 3:23; Job 13:20; Job 13:24; Job 14:13; Job 28:21; Job 34:22; Job 34:29; Ps. 10:11; Ps. 13:1; Ps. 17:8; Ps. 19:6; Ps. 19:12; Ps. 22:24; Ps. 27:5; Ps. 27:9; Ps. 30:7; Ps. 31:20; Ps. 38:9; Ps. 44:24; Ps. 51:9; Ps. 55:12; Ps. 64:2; Ps. 69:17; Ps. 88:14; Ps. 89:46; Ps. 102:2; Ps. 104:29; Ps. 119:19; Ps. 143:7; Prov. 22:3; Prov. 25:2; Prov. 27:5; Prov. 27:12; Prov. 28:28; Isa. 8:17; Isa. 16:3; Isa. 28:15; Isa. 29:14; Isa. 29:15; Isa. 40:27; Isa. 45:15; Isa. 49:2; Isa. 50:6; Isa. 54:8; Isa. 57:17; Isa. 59:2; Isa. 64:7; Isa. 65:16; Jer. 16:17; Jer. 23:24; Jer. 33:5; Jer. 36:19; Jer. 36:26; Ezek. 39:23; Ezek. 39:24; Ezek. 39:29; Hos. 13:14; Amos 9:3; Mic. 3:4; Zeph. 2:3 For - Explains two reasons (but next verse seems to continue reasons) why Yahweh will hide Himself from Israel. They are a perverse generation - NLT "they are a twisted generation." How does God define "perverse" in this context? Those who are unfaithful or manifest no faith (next phrase). The Septuagint uses ekstrepho in the perfect tense signifying the sons of Israel have turned aside from correct behavior and are still in that state of "perversion"! They have in effect evaded what is truth and what is right. Perverse (08419) tahpukah from hapak = to turn, overturn) is a feminine noun which means to turn away from what is normal and right. The first OT use describes the perverse generation of Israelites who deliberately deviated and distorted from the good way of the Lord’s ways, turning from His Law and from Him (Dt 32:20), for their true life is found in Him. Tahpukah describes deceptive and corrupt speech, things that are distorted (Pr. 2:12). "Perversity of evil" signifies that evil itself features perversity, a distortion of what is straight and right (Pr. 2:14). Perversity issues from one's heart (Pr 6:14). Notice that many of the OT uses refer in some way to one's speech (Pr 2:12, 8:13, 10:31, 32, 23:33) and Pr 6:14 links perversion with the heart which makes sense since as Jesus taught out of the mouth comes that which fills the heart (Mt 12:34, Lk 6:45). Sons in whom is no faithfulness - NET = " children who show no loyalty." NLT = "children without integrity" NIV = "children who are unfaithful." The Septuagint renders this as sons in who this is continually (present tense) absolutely no (ou = absolute negation) faith (pistos)! Woe! Note also the striking contrast with Dt 32:4 describing Yahweh as "A God of faithfulness and without injustice." Deuteronomy 32:21 'They have made Me jealous with what is not God; They have provoked Me to anger with their idols. So I will make them jealous with those who are not a people; I will provoke them to anger with a foolish nation, made me: De 32:16 Ps 78:58 with their idols: 1Sa 12:21 1Ki 16:13,26 Ps 31:6 Jer 8:19 10:8 14:22 Jon 2:8 Ac 11:15 I will: Ho 1:10 Ro 9:25 Ro 10:19 Ro 11:11-14 1Pe 2:9,10 Related Passages: Exodus 34:13-14 “But rather, you are to tear down their altars and smash their sacred pillars and cut down their Asherim for you shall not worship any other god, for the LORD, whose Name is Jealous, is a jealous God– Psalm 78:58 For they provoked Him with their high places and aroused His jealousy with their graven images. Ezekiel 8:3-5+ He stretched out the form of a hand and caught me by a lock of my head; and the Spirit lifted me up between earth and heaven and brought me in the visions of God to Jerusalem, to the entrance of the north gate of the inner court, where the seat of the idol of jealousy, which provokes to jealousy, was located. 4 And behold, the glory of the God of Israel was there, like the appearance which I saw in the plain. 5 Then He said to me, “Son of man, raise your eyes now toward the north.” So I raised my eyes toward the north, and behold, to the north of the altar gate was this idol of jealousy at the entrance. 1 Corinthians 10:22; 14 Or do we provoke the Lord to jealousy? We are not stronger than He, are we?...14 Therefore, my beloved, flee from idolatry. Judges 2:12 and they forsook the LORD, the God of their fathers, who had brought them out of the land of Egypt, and followed other gods from among the gods of the peoples who were around them, and bowed themselves down to them; thus they provoked the LORD to anger. Judges 2:20-21 So the anger of the LORD burned against Israel, and He said, “Because this nation has transgressed My covenant which I commanded their fathers and has not listened to My voice, I also will no longer drive out before them any of the nations which Joshua left when he died, REWARDED WITH THE LAW OF RIGHTEOUS RETRIBUTION What "goes around, comes around!" True of Israel and still true today! They have made Me jealous (qanah; Lxx - parazeloo) with what is not God - NET = "They have made with jealous with false gods." W A Criswell (Baptist Pastor) once made an interesting statement that "God's jealousy is the other side of His love. It is the zeal with which He seeks to maintain His relationship with those He loves. God's jealousy has been called "the basic element in the whole OT idea of God." I find that last statement fascinating but think it does correlate well with the truth of Israel as the Wife of Jehovah and how her repeatedly playing the harlot in the Old Testament inflamed God's righteous jealousy! How many sermons have you hear on God's jealousy? Moses had preached a few to Israel (Dt 4:24, Dt 5:9, Dt 6:15, Dt 29:20, Dt 32:16, Dt 32:21). Perhaps it may have helped Israel if they had see Webster's definition of jealous - "intolerant of rivalry or unfaithfulness, hostile toward a rival, vigilant in guarding a possession." Dt 4:24-26+ For the LORD your God is a consuming fire, a jealous God. 25 “When you become the father of children and children’s children and have remained long in the land, and act corruptly, and make an idol in the form of anything, and do that which is evil in the sight of the LORD your God so as to provoke Him to anger, 26 I call heaven and earth to witness against you today, that you will surely perish quickly from the land where you are going over the Jordan to possess it. You shall not live long on it, but will be utterly destroyed. NET NOTE - They have made me jealous. The "jealousy" of God is not a spirit of pettiness prompted by His insecurity, but righteous indignation caused by the disloyalty of His people to His covenant of grace. The jealousy of Israel, however (see next line), will be envy because of God's lavish attention to another nation. This is an ironic wordplay. Jealous (zealous)(07065)(qanah from rom qin'ah = zeal, ardor - from color produced in face by deep emotion) means to be jealous, to be envious, to be zealous for exclusivity in a relationship. The picture is that of intense fervor, passion, and emotion. Zeal is an eagerness and ardent interest in pursuit of something and implies energetic and unflagging pursuit of an aim or devotion to a cause. Jealousy can be righteous or unrighteous - e.g., Genesis 37:11 records that Joseph's "brothers were jealous of him" and here we see the mindset and emotion of their fleshly jealousy led to unrighteous deeds! Contrast Phinehas godly jealousy that motivated righteous deeds! They have provoked Me to anger (kāas; Lxx = parorgizo) with their idols - KJV = "vanities" NET = "enraging Me with their worthless idols." Hebrew has literally "their empty (things)," which NET NOTE says is "used here to refer pejoratively to the false gods." Idols (futility, vanity, breath, delusion, worthless, emptiness)(01892) hebel: means to vanity, emptiness, meaninglessness; idols. The first OT use refers to idols (Dt 32:21, cf 1 Ki 16:13, 26, Jer 8:19; Jeremiah 10:8, 15; Jer 14:22 Jer 51:18; Jonah 2:9; Ps 31:6), a fitting word picture for the worthlessness of idols! In Jer 2:5 Judah "walked after emptiness (hebel) and became empty" refers to Judah's pursuit of idols (cf similar use Jer 10:15, 2 Ki 17:15 "the followed vanity [hebel] and became vain [worthless]) Hebel "generally appears in contexts where it is used as a simile emphasizing the transitory state of an object, never as descriptive of the biological function. Vine - First, the word represents human "breath" as a transitory thing: "I loathe it; I would not live always: let me alone; for my days are vanity [literally, but a breath] (Job 7:16). Second, hebel means something meaningless and purposeless: "Vanity of vanities, saith the Preacher, vanity of vanities; all is vanity" (Eccl. 1:2). Third, this word signifies an "idol," which is unsubstantial, worthless, and vain: Vanity is what King Solomon found was left of a life that rejected Yahweh as Lord of all and sought the heinous worship of idols in [1Ki 11:1-12]. It is fascinating then that Solomon uses the Hebrew "Hebel" more than any other OT writer in one book, Ecclesiastes, with the frequent phrase "vanity of vanities" (Eccl 1:2). Of particular interest are closely parallel verses [Jer 2:5] (they went far from Me & walked after emptiness & became empty) & [2Ki 17:15] They went after vanities and "became vain." (NIV: "They followed worthless idols and became worthless themselves.") THOUGHT - Two inexorable principles are illustrated by comparing these 2 verses both of which use the Hebrew noun "hebel": (1) every man takes on to some degree the character and nature of the "god" (or "God") he worships (2) the characteristic of all false gods is that they destroy the very ones who worship them! A corollary is that worshipping other "gods" will make God jealous and may stoke the fires of His righteous indignation! Woe! Time for an "idol check!" ISRAEL SOWS AND NOW REAPS So I will make them jealous with those who are not a people - NET = "so I will make them jealous with a people they do not recognize." As the Lord was provoked to jealousy by Israel’s worship of that which was “not God,” so He would provoke Israel to jealousy and anger by humiliation before a foolish, vile “no-nation.” In [Ro 10:19], Paul applied the term “not a nation” to the Gentile nations generally. Jews who worship a “no-god” will be judged by a “no-people.” NET NOTE on are not a people - Heb “what is not a people,” or a “non-people.” The “non-people” (לֹא־עָם, lo’-’am) referred to here are Gentiles who someday would become God’s people in the fullest sense (cf. Hos 1:9; Hos 2:23). Romans 10:19+ But I say, surely Israel did not know, did they? First Moses says, “I WILL MAKE YOU JEALOUS (parazeloo) BY THAT WHICH IS NOT A NATION, BY A NATION WITHOUT UNDERSTANDING WILL I ANGER (parorgizo) YOU.” Driver comments - In Rom. 10:19 the passage is interpreted freely so as to refer to Israel’s being provoked to jealousy by the heathen being admitted to the same theocratic privileges; but in the original context it is the favour shown to them by their being allowed to punish Israel, which moves Israel to jealousy. NIDOTTE - Israel is God’s people, and he is Israel’s God. Anyone outside the circle of the covenant is “non-people” (לֹא־עָם) and “no-god” (לֹא־אֵל) (Deut 32:21). I will provoke them to anger with a foolish nation - NET =" with a nation slow to learn I will enrage them." NIV “a nation that has no understanding”; NLT “I will provoke their fury by blessing the foolish Gentiles.” QUESTION - Why is God a jealous God? ANSWER - It is important to understand how the word “jealous” is used. Its use in Exodus 20:5 to describe God is different from how it is used to describe the sin of jealousy (Galatians 5:20). When we use the word “jealous,” we use it in the sense of being envious of someone who has something we do not have. A person might be jealous or envious of another person because he or she has a nice car or home (possessions). Or a person might be jealous or envious of another person because of some ability or skill that other person has (such as athletic ability). Another example would be that one person might be jealous or envious of another because of his or her beauty. In Exodus 20:5, it is not that God is jealous or envious because someone has something He wants or needs. Exodus 20:4-5 says, “You shall not make for yourself an idol in the form of anything in heaven above or on the earth beneath or in the waters below. You shall not bow down to them or worship them; for I, the LORD your God, am a jealous God...” Notice that God is jealous when someone gives to another something that rightly belongs to Him. In these verses, God is speaking of people making idols and bowing down and worshiping those idols instead of giving God the worship that belongs to Him alone. God is possessive of the worship and service that belong to Him. It is a sin (as God points out in this commandment) to worship or serve anything other than God. It is a sin when we desire, or we are envious, or we are jealous of someone because he has something that we do not have. It is a different use of the word “jealous” when God says He is jealous. What He is jealous of belongs to Him; worship and service belong to Him alone, and are to be given to Him alone. Perhaps a practical example will help us understand the difference. If a husband sees another man flirting with his wife, he is right to be jealous, for only he has the right to flirt with his wife. This type of jealousy is not sinful. Rather, it is entirely appropriate. Being jealous for something that God declares to belong to you is good and appropriate. Jealousy is a sin when it is a desire for something that does not belong to you. Worship, praise, honor, and adoration belong to God alone, for only He is truly worthy of it. Therefore, God is rightly jealous when worship, praise, honor, or adoration is given to idols. This is precisely the jealousy the apostle Paul described in 2 Corinthians 11:2, “I am jealous for you with a godly jealousy...” GotQuestions.org Related Resources (all from Gotquestions.org) What is godly jealousy? What is the biblical understanding of the wrath of God? What does it mean that God is a consuming fire? Deuteronomy 32:22 For a fire is kindled in My anger, And burns to the lowest part of Sheol, And consumes the earth with its yield, And sets on fire the foundations of the mountains. For a fire: De 29:20 Nu 16:35 Ps 21:9 83:14 97:3 Isa 66:15,16 Jer 4:4 15:14 Jer 17:4 La 2:3 4:11 Eze 36:5 Na 1:6 Mal 4:1,2 Mk 9:43-48 2Th 1:8 Heb 12:29 lowest: Ps 86:13 Isa 30:33 Zep 3:8 Mt 10:28 18:9 23:33 consumes, Isa 24:6,19,20 foundations: Job 9:5,6 Ps 46:2 144:5 Isa 54:10 Mic 1:4 Na 1:5 Hab 3:10 Related Passage: Deuteronomy 29:2 And Moses summoned all Israel and said to them, “You have seen all that the LORD did before your eyes in the land of Egypt to Pharaoh and all his servants and all his land; Dt 11:17 “Or the anger of the LORD will be kindled against you, and He will shut up the heavens so that there will be no rain and the ground will not yield its fruit; and you will perish quickly from the good land which the LORD is giving you. Jeremiah 15:14 “Then I will cause your enemies to bring it Into a land you do not know; For a fire has been kindled in My anger, It will burn upon you.” Jeremiah 17:4 And you will, even of yourself, let go of your inheritance That I gave you; And I will make you serve your enemies In the land which you do not know; For you have kindled a fire in My anger Which will burn forever. Lamentations 4:11 The LORD has accomplished His wrath, He has poured out His fierce anger; And He has kindled a fire in Zion Which has consumed its foundations. JEHOVAH'S JEALOUSY KINDLES AN ALL-CONSUMING FIRE For - Explains why God will make Israel jealous and provoke them to anger in the previous verse. The four pictures of Yahweh's passion are powerful - fire is kindled, burns to lowest Sheol, consumes the earth, sets on fire the foundation of the mountains. WOE! THOUGHT - And do not forget these were words Israel was to have taken into memory that they might be sung aloud! God wanted to warn them. I wonder if Moses' Song would make the Top Ten Worship Singles for 2021? (That's rhetorical of course!). A fire is kindled in My anger (aph)- In My anger is literally "in my nostril (SEE aph)" (cf Ps 18:8). Once the fire of God’s anger was kindled, it knew no limits in its destructive force, reaching to even those in the grave, an indication of God’s eternal judgment against those who oppose Him. And burns to the lowest part of Sheol - How low can you go? Yahweh's first penetrates even to the underworld. As the NET NOTE says "Sheol refers here not to hell and hell-fire – a much later concept – but to the innermost parts of the earth, as low down as one could get. The parallel with "the foundations of the mountains" makes this clear (cf. Ps 9:17; 16:10; 139:8; Isa 14:9, 15; Amos 9:2). 🙏 THOUGHT - The point is that nothing, absolutely nothing and no one can possibly escape the blaze of Yahweh's fire, with one exception and that is for those who have taken refuge in the cleft of the Rock, Christ Jesus! (cf Ex 33:22, 1 Sa 22:3, Ps 18:2, Ps 62:7, Ps 94:22, ). This begs the question - HAVE YOU RUN TO ROCK OF YOUR SALVATION, CHRIST JESUS, AND TAKEN ETERNAL REFUGE FROM THE ALL CONSUMING FIRE OF YAHWEH AGAINST SIN? Let it not be said of your dear reader "you have forgotten the God of your salvation and have not remembered the rock of your refuge." (Isaiah 1:17) Sheol (07585)(she'ol) is the underworld or the place to which people descend at death. The grave, death, the depths, the nether world, the underworld. Sheol was viewed as the place where departed spirits went after death. Sheol was envisioned as a dark region within the earth, the entrance to which was the grave with its steep slopes (cf. Ps 88:4-6). In Job 14:13-22, Job expressed the common view of life beyond death, namely, that in Sheol there is no contact with the living, only separation, but in Sheol there is a conscious awareness of the dreary existence. In Jonah 2:3 Jonah pictures himself in the belly of Sheol, its very center - in other words he is as good as dead. In Ps 22:6 Sheol, the underworld, the place of the dead, is personified as David’s enemy. Related Resources: Sheol in Baker's Evangelical Dictionary Sheol in Holman's Dictionary NET Bible articles What is the Difference Between Sheol, Hades, Hell, etc? And consumes the earth with its yield - NLT - "It devours the earth and all its crops." "the earth and it produce." And sets on fire the foundations of the mountains - Note the progression in the description from deepest to highest, clearly portraying the picture that Yahweh's fire is all consuming (cf Dt 4:24). Anger (nose, nostril, wrath) (0639) aph from anaph = to breathe hard, to be angry) is a masculine noun meaning nose, nostril, snout (pigs - Pr 11:22), face (2Sa 25:23) and anger. Both senses are found in Proverbs 30:22 - "For the churning of milk produces butter, and pressing the nose (aph) brings forth blood; so the churning of anger (aph) produces strife." In the first use God "breathed into (man's) nostrils the breath of life." (Ge 2:7) Aph sometimes refers to the entire e whole face (Ge 3:19), especially in the expression, to bow one’s face to the ground (Ge 19:1; 1Sa 24:8). To have length of nose is to be slow to wrath (Pr 14:29, 16:32). To have shortness of nose is to be quick tempered (Pr. 14:17; Jer. 15:14, 15). Aph is used in a phrase (goba aph) which means pride, arrogance, formally, high of nose, an improper haughtiness and self-confidence (Ps 10:4). Often speaks of divine anger or wrath (Ps 2:5, 2:12, 6:1, 30:5, 74:1, 77:9, 78:21) and thankfully is "Slow to anger." (Ps 103:8; 145:8, both Lxx = makrothumos = long-suffering) Swanson on why aph describes anger - anger, wrath, resentment, formally, nose, i.e., have a strong feeling of displeasure over a person or a situation, as a figurative extension of the nose as an area that can change color when blood rushes to it while one is angry. TWOT - By the act of breathing, emotions can be expressed. Perhaps it was observed that the nose dilates in anger. God is said to be “erek appayim” (lit. “long of anger,” i.e. long before getting angry) in such passages as Ex 34:6; Num 14:18; Ps 86:15; Neh 9:17. The thought is that God takes a long, deep breath as he holds his anger in abeyance. A ruler is said to be persuaded by a display of forbearance, patience, i.e. “the long of breath” (Prov 25:15). The main use of aph is to refer to the anger of men and of God. This anger is expressed in the appearance of the nostrils. aph gives specific emphasis to the emotional aspect of anger and wrath, whereas its synonyms and terms related to them give particular expression to other aspects. The anger of God is particularly related to the sin of his people, which pains and deeply displeases him (2Kgs 13:3). Sin offends and wounds his love. The emotional response to this is divine anger. This anger, though fierce (Jer 25:37) is not sinful, evil, or the source of capricious attitudes or deeds. However, it is expressed in chastisement (Ps 6:1; Isa 12:1) and punishment (II Sam 6:7; Jer 44:6). Man’s anger can be legitimate (II Sam 12:5). But the OT Scriptures warn that anger can be outrageous (Pr 27:4) and, stirs up strife (Prov 29:22). In contrast, it is said that the man slow to anger appeases strife (Pr 15:18) and a wise man turns from it (Prov 29:8). ANGER OF THE LORD - THIS PHRASE IS FOUND 35X/35V - Exod. 4:14 = "against Moses!"; Num. 11:10; Num. 11:33; Num. 12:9; Num. 25:4; Num. 32:14; Deut. 6:15; Deut. 7:4; Deut. 11:17; Deut. 29:20; Deut. 29:27; Jos. 7:1; Jos. 23:16; Jdg. 2:14; Jdg. 2:20; Jdg. 3:8; Jdg. 10:7; 2 Sam. 6:7; 2 Sam. 24:1; 2 Ki. 13:3; 2 Ki. 24:20; 1 Chr. 13:10; 2 Chr. 12:12; 2 Chr. 25:15; 2 Chr. 28:11; Ps. 106:40; Isa. 5:25; Jer. 4:8; Jer. 12:13; Jer. 23:20; Jer. 25:37; Jer. 30:24; Jer. 51:45; Jer. 52:3; Zeph. 2:2 See Does God get angry? | GotQuestions.org DIVINE ANGER James Wolfendale James Wolfendale's comments on Dt 32:19–27+ in Preacher's Homilectical Commentary For a fire is kindled in My anger, And burns to the lowest part of Sheol, And consumes the earth with its yield, And sets on fire the foundations of the mountains. -- Deuteronomy 32:22 These may be figurative expressions, but cannot be explained away, to make the Supreme Being incapable of feeling against sin and the sinner, destitute of pleasure or displeasure, without concern for His glory, or the welfare of the universe. I. The anger of God is caused by the sins of men. “They have provoked me to anger.” It exists in Divine perfections, and is manifest in Divine government. God’s eye is a flame of fire, and its lofty jealousy rests upon every form of sin, negative and positive. “For the wrath of God is revealed (displayed in judicial vengeance) against all ungodliness (impiety, non-recognition of God) and unrighteousness (deviations from truth and moral rectitude) of men” (Rom. 1:18). II. Execution of anger is reserved to God Himself. “I will provoke,” “I will move,” agent’s secondary causes. God is the avenger. We are not to usurp His place, and recompense evil for evil. He knows how to punish without passion, and without injustice. “Vengeance is mine; I will repay, saith the Lord.” III. Anger, when roused in God, is terrible in its effects. Most severe judgments are threatened (Dt 32:22–25). 1. Judgments extensive in operation. Sweeping the earth, penetrating the lowest hell, and like a fire of universal conflagration. 2. Judgments irresistible in might. “Set on fire the foundations of mountains.” Strong fortresses subverted, holy cities destroyed, and the Jewish Constitution overturned. “Who knoweth the power of Thine anger? Even according to Thy fear, so is Thy wrath,” i.e., equal to all that a man can fear from it (Ps. 90:11). 3. Judgments destructive in results. Swept together, heaped up, and falling upon young men and maidens, children and old men—swift as arrows, and hot as fire; in the field and in the home destruction came. It falls upon men like wild beasts upon victims—to crush, destroy, and carry in triumph. This is not an overdrawn picture of the danger and the anger of God against presumptuous sins. “Consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver”— For guilt, no plea! to pain, no pause, no bound! Inexorable all! and all extreme. —Young. IV. The anger of God is often restrained by mercy. “Were it not that I feared the wrath of the enemy” (Dt 32:27). God can make a full end, but desires not the death of sinners. In the midst of wrath He remembers mercy. In the midst of wrath He remembers mercy. 1. Restrained in regard for His own honour. “Lest their adversaries should say, ‘Our hand is high,’ ” etc. If God destroyed Israel, the enemy would take the credit to themselves—become proud and boastful. Hence He regards His own name; will not permit its profanation and pollution (cf. Ex. 32:12; Numb. 14:13; Isa. 10:5). 2. Restraint in the interests of His people. Unworthy as they are, “a nation void of counsel,” He was concerned for their welfare. (a) For their protection. Their adversaries would injure them, behave themselves strangely; but He defends, restrains the wrath of man, and causes remainder to praise Him. (b) For their correction. He desires to teach and make them wise (Dt 32:28). “My people is foolish; they have not known Me.” (c) For their continuance (Dt 32:26). No desire to blot out their name, but to perpetuate their existence, honour, and bless them for ever. Music’s Power Moses wrote this song the same day, and taught it to the children of Israel. —Deuteronomy 31:22 Today's Scripture: Deuteronomy 31:14-30 A college student was troubled by sinful thoughts. Even though he regularly read his Bible and prayed, he continued to struggle, so he sought help from a Christian counselor. “What kind of music do you listen to?” asked the counselor. The student said it was secular rock. The counselor then commented, “Think of your mind as a big sheet of paper. Each song you hear is a match burning the edges. You ask God to heal the burn, and He begins applying the salve of His Word. But you keep adding matches. Listen to Christian music and see what happens.” The student did, and the truth set to music began to heal his mind. God combines music’s power with truth to draw His people closer to Himself. In Deuteronomy 32, Moses taught a new generation of Israelites a long song of 43 verses. It proclaimed God’s faithfulness, but it would also become a witness against them when they settled in the Promised Land and forsook Him. The song’s purpose was twofold: It would show the Israelites that God had a right to their love, and it would call them back to Himself when they had come to the end of their own strength (vv.36-39). There is a music from above That takes away our tears; It is God’s melody of love— It quiets all our fears. | —DJD If there’s no harmony in your life, try changing your tune. Deuteronomy 32:23 'I will heap misfortunes on them; I will use My arrows on them. heap: De 28:15 Lev 26:18,24 Isa 24:17-18 Isa 26:15 Jer 15:2-3 Eze 14:21 Mt 24:7,8 use: Ps 7:12,13 La 3:13 Eze 5:16 Related Passages: Deuteronomy 28:15+ “But it shall come about, if you do not obey the LORD your God, to observe to do all His commandments and His statutes with which I charge you today, that all these curses will come upon you and overtake you: Lev 26:18 'If also after these things, you do not obey Me, then I will punish you seven times more for your sins....21 'If then, you act with hostility against Me and are unwilling to obey Me, I will increase the plague on you seven times according to your sins....24 then I will act with hostility against you; and I, even I, will strike you seven times for your sins....28 then I will act with wrathful hostility against you; and I, even I, will punish you seven times for your sins. Jeremiah 15:2-3 “And it shall be that when they say to you, ‘Where should we go?’ then you are to tell them, ‘Thus says the LORD: “Those destined for death, to death; And those destined for the sword, to the sword; And those destined for famine, to famine; And those destined for captivity, to captivity.”’ 3 “I will appoint over them four kinds of doom,” declares the LORD: “the sword to slay, the dogs to drag off, and the birds of the sky and the beasts of the earth to devour and destroy. In Deuteronomy 32:23-25 Moses describes multiple manifestations of Yahweh's "consuming fire" in judgment against Israel. I will heap misfortunes on them - NLT = "I will heap disasters on them." NET = "I will increase their disasters." One might call this "providential punishment." Heap is rendered in the Lxx with sunago which means to cause to come together or "gather together," in this case a "gathering" that Israel will not welcome! Heap (05595) sāp̱āh A verb meaning to scrape or sweep away, to destroy, to perish, to be captured. Patterson says " The basic image of the root seems to be that of sweeping—both the process of heaping things together and of sweeping them away (cf. Arabic saāʾ “to raise and carry away dust”). The root may sometimes be confused with ʾāsap or yāsap. The root is usually used in a hostile sense, particularly in contexts of judgment. David spent much of his life being swept away before his enemies; later, facing God’s judgment for sin, he avoids the choice of being swept away before his enemies (I Chr 21:12–13). The judgment of God against sin is the subject of several contexts. Lot and his family were warned so that they would not be consumed with Sodom (Gen 19:15ff.). The prophets repeatedly warned apostate Israel that God would heap misfortunes upon them (e.g. Isa 7:20). Jeremiah (Jer 12:4) stated that man’s sin was so serious that even the natural world was affected by it. God’s judgment should occasion prayer and intercession. Abraham pleaded with his heavenly visitors for the life of the righteous in Sodom (Ge 18:23f.). The Psalmist, concerned that God’s will and reputation be evidenced in his life, prayed for his enemies to be swept away (Ps 40:14]). (Theological Wordbook of the Old Testament) Sapah - 18v - add(2), captured(1), destroy(2), heap(1), perish(2), remove(1), snatched away(1), sweep away(2), swept away(6).Gen. 18:23; Gen. 18:24; Gen. 19:15; Gen. 19:17; Num. 16:26; Num. 32:14; Deut. 29:19; Deut. 32:23; 1 Sam. 12:25; 1 Sam. 26:10; 1 Sam. 27:1; 1 Chr. 21:12; Ps. 40:14; Prov. 13:23; Isa. 7:20; Isa. 13:15; Isa. 30:1; Jer. 12:4 I will use My arrows on them - Use means to use up completely so that none will remain unused, figuratively describing the depth and intensity of the divine chastisement. In Dt 32:42 he says "I will make my arrows drunk with blood." (cf Ezek 5:16, Ps. 7:13 Ps 38:2 Job 6:4: cf. Lam. 3:12, 13) Arrow of God. God’s arrow deals death in many forms. Perhaps due to the natural pairing of thunder and lightning, the image of God’s arrows is commonly preceded by mention of thundering wrath. While arrow frequently refers to lightning, either implicitly or explicitly (2 Sam 22:15; Ps 18:4, 144:6, Zech 9:14; Hab 3:11), the bow of God may also smite with arrows of war (Deut 32:42); flood (Ps 77:17, but note also Gen 9:13, 14, 16 where “bow” becomes *“rainbow” in some translations, masking the concrete imagery of God’s promise to “hang up his bow”); famine (Ezek 5:16); calamity and pestilence ( cf. 1 Chr 21:12, 27); plague (Dt 32:23–24; Hab 3:5) or individual sickness brought on by “spiritual” poisoning (Job 6:4, 16:13; Ps 38:2–3); and perhaps other natural disasters, such as earthquake (Hab 3:9). Almost any act of God could be accomplished by his arrows with many other weapons in reserve. Scripture labels the recipients of God’s punishment as his “targets” (Lam 3:12). (Dictionary of Biblical Imagery) Deuteronomy 32:24 'They will be wasted by famine, and consumed by plague And bitter destruction; And the teeth of beasts I will send upon them, With the venom of crawling things of the dust. wasted: De 28:53 Jer 14:18 La 4:4-9 5:10 consumed, Ps 18:12-14 120:4 Hab 3:5 the teeth: Lev 26:22 Jer 15:3 16:4 Eze 5:17 14:15,21 venom of crawling things: Ge 3:14 49:15 Isa 65:25 Am 9:3 Related Passages: Leviticus 26:22+ ‘I will let loose among you the beasts of the field, which will bereave you of your children and destroy your cattle and reduce your number so that your roads lie deserted. Jeremiah 15:3 “I will appoint over them four kinds of doom,” declares the LORD: “the sword to slay, the dogs to drag off, and the birds of the sky and the beasts of the earth to devour and destroy. A PLETHORA OF PUNISHING EVENTS Driver says the sense of this verse is "“When they are already exhausted by famine and pestilence, wild beasts and poisonous reptiles will be sent amongst them.” They will be wasted (CSB - weak) by famine (hunger) - "They will be starved by famine, eaten by plague, and bitterly stung; I will send the teeth of wild animals against them (Dt 32:24NET) Wasted (mazeh) is used only here in Scripture and means burned out, exhausted, debilitated, sucked out, empty and in the Lxx is teko meaning to melt (down), be dissolved, be wasted away (used only once in NT in 2 Peter 3:12+ "elements will melt "). They will lack bodily or muscular strength or vitality. Likely a description of famine that occurs in a siege (cf Dt 28:53, 55, 57). And consumed (Heb - lacham; Lxx - brosis - eating, consuming, corroding; CSB - ravaged) by plague (literally - burning heat) - A plague is a pandemic disease which is destructive and contagious and burning heat" suggests a plague producing significant hyperpyrexia (elevated body temperatures). Plague (07565. רֶשֶׁף rešep̱: A masculine noun meaning a flame, a flash, blaze, plague, a lightning bolt, a burning pestilence. It refers to a burning, flaming of love (Song 8:6); of flaming, burning arrows of war (Ps. 76:3). It refers to lightning as a form of destruction (Ps. 78:48). It indicates a plague, one of God’s curses on a disobedient Israel (Deut. 32:24); or to pestilence (Hab. 3:5), another of God’s means of disciplining His people. Swanson - 1. flame, i.e., the glowing, hot, gaseous part of a fire which blazes (Ps 76:4; Song 8:6+), note: NIV translates in Ps. “flashing,” apparently with a focus on the glint of light reflecting on a moving arrow, and not a burning head of a “fire-arrow,” 2. unit: בֵּן רֶשֶׁף (bēn rě·šěp̄)1 sparks, formally, sons of flame, i.e., very small particles of burning material, often floating upward off the hot-rising air of an open fire (Job 5:7+); 3. lightning bolt, i.e., a shaft of lightning as a natural occurrence in nature (Ps 78:48+); 4. pestilence, formally, bolt of lightning, i.e., a pandemic disease which is destructive and contagious (Dt 32:24; Hab 3:5) Resep - 6v - Deut. 32:24; Job 5:7; Ps. 76:3; Ps. 78:48; Cant. 8:6; Hab. 3:5 And bitter destruction (ESV - poisonous pestilence; CSB - bitter plague) Baker on bitter (meriyriy) It indicates the harsh, mortal caustic aspect of something; threatening. In context it identifies Israel’s destruction as bitter, hard to swallow." Swanson says it means "deadly, formally, bitter, i.e., pertaining to a pandemic disease that kills." And the teeth (fangs) of beasts I will send upon them - Ezekiel says "‘Moreover, I will send on you famine and wild beasts, and they will bereave you of children; plague and bloodshed also will pass through you, and I will bring the sword on you. I, the LORD, have spoken.’”(Ez. 5:17, see also Hos 2:14) With the venom of crawling things (NIV - vipers) of the dust - " poisonous snakes that glide in the dust." (Dt 32:24NLT) "the poison of creatures that crawl in the dust. (Deu 32:24 NET) Driver says that the root of crawling things "signifies to withdraw, retire; and the expression denotes reptiles such as crawl away to hide themselves under stones, plants, &c." In Jeremiah Yahweh says "For behold, I am sending serpents against you, Adders, for which there is no charm, And they will bite you,” declares the LORD." (Jer. 8:17) Deuteronomy 32:25 'Outside the sword will bereave, And inside terror-- Both young man and virgin, The nursling with the man of gray hair. sword: Lev 26:36,37 Isa 30:16 Jer 9:21 La 1:20 Eze 7:15 2Co 7:5 bereave. La 2:19-22 4:4 Related Passages: Lamentations 1:20 “See, O LORD, for I am in distress; My spirit is greatly troubled; My heart is overturned within me, For I have been very rebellious. In the street the sword slays; In the house it is like death. Ezekiel 7:15 ‘The sword is outside and the plague and the famine are within. He who is in the field will die by the sword; famine and the plague will also consume those in the city. Leviticus 26:22 ‘I will let loose among you the beasts of the field, which will bereave (sakol) you of your children and destroy your cattle and reduce your number so that your roads lie deserted. DEATH WITHOUT AND WITHIN Outside the sword will bereave (sakol; of children), And inside terror - NET = "The sword will make people childless outside, and terror will do so inside" Just imagine singing these lyrics! I can find no record that Israel ever sang this song. Perhaps some did, but we will have to wait until heaven to find out. Interestingly, they did remember the "Shema" in Deuteronomy 6:4-9, but it was of course much shorter and secondly it did not have the passages warning Israel of the disasters that would take place if they failed to obey the law. Both young man and virgin, The nursling (sucking child) with the man of gray hair - No age group is exempt from this judgment. Driver - The terrible realities of war will wreak bereavement alike through the streets and in the houses: neither age nor sex will be spared. Deuteronomy 32:26 'I would have said, "I will cut them to pieces, I will remove the memory of them from men," De 28:25,37,64 Lev 26:33,38 Isa 63:16 Lu 21:24 Related Passages: Psalms 34:16 The face of the LORD is against evildoers, To cut off the memory of them from the earth. Psalm 109:15 Let them be before the LORD continually, That He may cut off their memory from the earth; YAHWEH IS MAKING THIS PRONOUNCEMENT I would have said, "I will cut them to pieces, I will remove (bring to an end) the memory of them from men - NIV = "I said I would scatter them and blot out their memory from mankind" "I would have annihilated them, wiping out even the memory of them. (Dt 32:26NLT) Deuteronomy 32:27 Had I not feared the provocation by the enemy, That their adversaries would misjudge, That they would say, "Our hand is triumphant, And the LORD has not done all this."' their: 1Sa 12:22 Isa 37:28,29,35 47:7 Jer 19:4 La 1:9 Eze 20:13,14 Eze 20:20-22 Zec 1:14,15 they: Ex 32:12 Nu 14:15,16 Jos 7:9 Ps 115:1,2 140:8 Isa 10:8-15 Isa 37:10,12-23 Da 4:30-37 REASON YAHWEH DID NOT BLOT OUT ISRAEL'S MEMORY Had I not (KJV = were it not) feared the provocation by the enemy, That their adversaries would misjudge (interpret the wrong way, fail to recognize the truth) - Yahweh's point is that it was only the dread of taunting by the enemies of Israel (and God) which held Him back from annihilating Israel. The NLT is a good paraphrase "But I feared the taunt of Israel's enemy, who might misunderstand and say, "Our own power has triumphed! The LORD had nothing to do with this."
Deuteronômio 32
Cole on rock - “Their rock” refers to the false gods of the Canaanites. It points to idols that people trust in. Some trust in money, thinking that it will bring them stability and security in life. But billions of dollars will be worthless when you die and stand before God (Luke 12:15-21). Others trust in pleasure, but sensual pleasures quickly fade as we grow old and die. Others trust in relationships with a spouse, family, or friends. Such relationships are a gift from God. But death can quickly rob us of our cherished relationships. Whatever rock you put your trust in is not like our Rock, the living and true God. He alone ultimately satisfies, both for time and eternity (Ps. 16:11 = "You will make known to me the path of life; In Your presence is fullness of joy; In Your right hand there are pleasures forever."). (Sermon) Deuteronomy 32:32 "For their vine is from the vine of Sodom, And from the fields of Gomorrah; Their grapes are grapes of poison, Their clusters, bitter. the vine. Isa 1:10 Jer 2:21 La 4:6 Eze 16:45-51 Mt 11:24 grapes: De 29:18 Isa 5:4 Heb 12:15 GRAPES OF WRATH FROM THE VINE OF SODOM For their (Israel's enemies') vine is from the vine of Sodom, And from the fields of Gomorrah - Vine speaks of the vital connection which is figurative but is still vivid as it indicates the very heart of the pagan nations was evil and depraved like that of Sodom and Gomorrah. And look what God did to them! Sodom and Gomorrah is the epitome of corruption (Ge 18:20; 19:4-28; Mt 10:15; 11:23-24). It is interesting that the figures of Sodom and Gomorrah in other contexts is compared to Israel - Is. 1:10, 3:9, Jer. 23:14, Ezek 16:46–49, La 4:6) Deere points out the fact that "the enemies who would execute God’s judgment on Israel were as evil as Sodom and Gomorrah, further underscored the depth of evil and shame into which Israel had fallen (vv. 32–33). NET NOTE- The term “vine” is a reference to the pagan deities which, the passage says, find their ultimate source in Sodom and Gomorrah, that is, in the soil of perversion exemplified by these places (cf. Gen 18:20; 19:4–28; Isa 1:10; 3:9; Jer 23:14; Lam 4:6; Ezek 16:44–52; Matt 10:15; 11:23–24). Their grapes are grapes of poison, Their clusters, bitter - Eating the idolatrous fruit of the pagan nations would lead only to death, physical and spiritual. Bitter (merōrāh) is translated in Lxx with pikría meaning bitterness and literally, of plants that produce inedible or poisonous fruit. Bitter (04846. מְרֹרָה merōrāh: A feminine noun referring to gall, liver, a bitter thing. In Job 20:14 the word pictorially describes the viper’s venom. It is used of the gallbladder (Job 20:25); its bile (Job 20:14; venom, NASB). It indicates words that create grief in another person (Job 13:26). It describes clusters of grapes as bitter in a figurative sense (Deut. 32:32). Deuteronomy 32:33 "Their wine is the venom of serpents, And the deadly poison of cobras. poison: Job 20:14-16 Ps 58:4 Ps 140:3 Jer 8:14 Ro 3:13 POISONOUS WINE Their wine is the venom of serpents, And the deadly poison of cobras - The message of this passage is double death is the fate of partaking of the spiritual poisons of the pagan nations. Driver says that serpents is "a generic term, commonly applied to marine monsters (Ge 1:21 al.), but sometimes used of land-reptiles, Ex. 7:9, 10, 12, Ps. 91:13b." Deadly (0393. אַכְזָר ʾaḵzār: An adjective meaning cruel or deadly, that which takes a life. It refers to the deadly or cruel venom of cobras (Deut. 32:33). Job calls God’s actions toward him cruel (Job 30:21), and God accuses His own people of being cruel (Lam. 4:3). It is rendered fierce to describe Leviathan (NASB, NKJV, KJV, NIV, Job 41:10[2]). Akzar - 4v - cruel(2), deadly(1), fierce(1). Deut. 32:33; Job 30:21; Job 41:10; Lam. 4:3 Poison (07219. רֹאשׁ rōʾš, רוֹשׁ rôš: A masculine noun meaning poison, bitterness, gall. It refers to something that is a life-threatening substance. In context it refers to human hostility or bitterness (Deut. 29:18[17]). It defines grapes as poisonous, grapes that represent pagan peoples (Deut. 32:32). It describes pagan wine as like the poison of cobras (Deut. 32:33). Job described the wicked person as one who partakes of the poison of cobras (Job 20:16). It refers to water that is poisoned (Jer. 8:14; 9:15[14]; 23:15). In context it may have the sense of harshness, gall, bitterness (Lam. 3:5, 19). Justice and/or injustice is described as being poisonous, transformed into deadly corruption socially (Hos. 10:4; Amos 6:12). Ros - 12v - bitterness(2), gall(1), poison(4), poisoned(2), poisonous(2), poisonous weeds(1). Deut. 29:18; Deut. 32:32; Deut. 32:33; Job 20:16; Ps. 69:21; Jer. 8:14; Jer. 9:15; Jer. 23:15; Lam. 3:5; Lam. 3:19; Hos. 10:4; Amos 6:12 Cobras (06620. פֶּתֶן peṯen: A masculine noun indicating a cobra, a poisonous snake. It refers to a deadly poisonous snake of Asia and Africa with loose skin around its neck close to its head (Deut. 32:33). Its venom is used to depict the character of the wicked (Job 20:14, 16; Ps. 58:4[5]). The one who trusts God need not fear the poison of the cobra (Ps. 91:13). In the Messianic Age, the cobra will be tame (Isa. 11:8). Used in a variety of images, in essence, pethen is used as a simile to compare the danger of the wicked. This is especially clear in Ps. 58:4, as the lies of the wicked are compared to the poison of a snake. The monolog of Zophar in Job 20 twice employs the noun in the course of a metaphor concerning wicked words (vv. 14, 16). The wickedness tastes sweet, but does complete internal damage, as though one had consumed the poison of a snake. The Song of Moses concludes with a curse concerning the coming apostasy of the Israelites once they reach the land (Deut. 32:33). The Israelites would experience the opposite of the abundance they originally reaped upon taking the land, as the wine they produced would bear the poison of snakes, the produce of poisoned grapes. Pethen also appears twice in the context of Yahweh’s control over nature. The first usage of this nuance is attested in Ps. 91:13, as the righteous are promised the protection of Yahweh and his angels so that the righteous will be able to tread upon lions and snakes. It is also used to illustrate the apocalyptic renewal of the universe, as the adverse effect of the fall of humanity is righted (Isa. 11:8). The rift between humans and nature will be bridged, as “the suckling child will play on the hole of the asp, and the weaned child will put his hand on the cockatrice’s den.” Peten - 6v - Deut. 32:33; Job 20:14; Job 20:16; Ps. 58:4; Ps. 91:13; Isa. 11:8 Deuteronomy 32:34 'Is it not laid up in store with Me, Sealed up in My treasuries? Job 14:17 Jer 2:22 Ho 13:12 Ro 2:5 1Co 4:5 Rev 20:12,13 Related Passages: Romans 2:4-5 Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance? 5 But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God, PAY DAY SOME DAY! This section teaches the sometimes difficult to comprehend principle that God would use sinful, pagan nations to discipline His chosen people, but He would always hold them accountable for the wickedness against Israel and would recompense them justly! Driver summarizes Dt 32:34–36. writing that "such corruption cannot remain for ever unnoticed by Jehovah: it calls for vengeance; and in the end He will interpose on His people’s behalf, and abandon their enemies to destruction."
Deuteronômio 32
Cole - Lord tells Israel that when they turn away from Him, He will use the idolatrous nations to punish Israel and then He will judge those nations because of how they treated Israel (Deut. 32:35-36)!...“Vengeance is Mine” (v. 35) is cited twice in the New Testament, once to prohibit us from taking our own vengeance (Rom. 12:19); and the other time (Heb. 10:30) to warn us that God will judge those who trample Jesus under foot and regard His blood of the covenant as unclean. Due time (et/eth) is translated in Lxx with kairos meaning the right time, a point in time, the time of crisis (crisis for the one who will receive divine punishment!) This slip is guaranteed for every soul whose foot has slipped on sin and steadfastly planted by grace through faith on the Rock of our Salvation, the Messiah. Driver says the idea of in due time is that as "soon as they once begin to totter, vengeance will speedily complete its work. The tottering of the foot is a frequent image of a reverse of fortune Ps. 38:16, 94:18, cf. Ps 66:9, 121:3. The righteous, when their foot totters, are upheld by Jehovah (Ps. 94:18): in the case of the wicked, a similar moment is seized by God’s providence (cf Jude 1:24-25+), for the purpose of completing their destruction. This passage was the source of one of the greatest sermons ever preached - Sinners In the Hands of an Angry God by Jonathan Edwards on July, 1841 at Enfield, Mass. Time (06256)(et/eth) means time but the exact sense depends on the context. It is used most often to express the time of the occurrence of some event. Et/eth can refer to a duration of time, as for all time (Ex. 18:22; Pr 8:30) or for any time in general (Lev 16:2). The time referred to may be past, present, or future (Nu 23:23; Jdg. 13:23; Isa. 9:1). Et/eth can be the time when certain appropriate things took place - kings went forth to war in the spring (2 Sa 11:1; 1 Chr. 20:1), the Jews said “The time has not come, even the time for the house of the LORD to be rebuilt," to which God said “Is it time for you yourselves to dwell in your paneled houses while this house lies desolate?’” (cf Hag 1:2, 4). Et/eth is fitting for certain reasons, such as rain falling on the land in its season (Dt. 11:14; Jer. 5:24); fruit trees bearing fruit at the proper time (Ps. 1:3), a proper time for fitting words (Pr 15:23) For - He now explains the time phrase in due time. The day of their calamity is near - NET = "day of disaster is near" The disastrous character of calamity is illustrated also by the figures used in connection with it as in Pr. 1:27 = "When your dread comes like a storm And your calamity comes like a whirlwind, When distress and anguish come upon you." Also in Pr 6:15 = "Therefore his calamity will come suddenly; Instantly he will be broken and there will be no healing." Day of calamity - Dt 32:35 2 Sam 22:19 Job 21:30 Psa 18:18 Prov 27:10 Jer 18:17 Jer 44:2 Jer 44:23 Jer 46:21 Jer 51:2 Lam 1:21 Amos 6:3 Oba 1:13 Calamity (0343) ed means distress. This Hebrew word (ed) often refers to final, life-ending calamity (Pr 6:15, 24:22). The Lxx translates ed with the noun apoleia which means utter and hopeless loss of all that gives worth to existence. The more common sense of apoleia is as a description of the destruction which one experiences, when instead of becoming what he might have become by redemption through the blood of Christ (new creature/creation in Christ - 2Cor 5:17), he is ruined ("spiritually bankrupt", in a state of "eternal disrepair") suffering loss of value or usefulness (ultimately usefulness to God - this is sad beyond words and even as I write this note tears well up in my eyes for the plight of these men and women, created in the image of God.) Think of the picture of a once beautiful edifice which has suffered the ravages of time and circumstances and all that one sees is the useless, collapsed, disintegrated remains. To reject wisdom for a lifetime is to end up rejected by God for eternity! And the impending (close in time, about to occur; Hebrew = "prepared things") things are hastening upon them - NET = "the impending judgment is rushing upon them." NIV = "their doom rushes upon them." The idea of impending is that their day of disaster i hovering threateningly over their head like the sword of Damocles. Hastening (02363). חוּשׁ ḥûš:. A verb meaning to hasten. Its basic sense is to hurry or do something quickly: to carry out an ambush quickly (Jdg. 20:37); to hurry to a place of safety (Ps. 55:8[9]). It takes on the sense of disturbed, agitated, or unstable (1 Sam. 20:38; Job 20:2; 31:5; Isa. 28:16; Hab. 1:8). Swanson - 1. (qal) go quickly, hasten, rush upon, i.e., do something with rapidity of motion, and so have less time go by, with an associated meaning of great energy (Dt 32:35; 1Sa 20:38; Ps 22:20; 38:23, 40:14; Ps70:2,6; Ps 71:12; 119:60; 141:1); (hif) hasten, make hurry (Jdg 20:37; Job 31:5; Ps 55:9; Isa 5:19; 60:22); 2. (qal) swoop down, i.e., a swift downward flight of a bird of prey as it catches its prey, technically called a “stoop.” (Hab 1:8); 3. qal pass.) be ready, be prepared, formally, hastened, i.e., be in a state for immediate action as an extension of being hastened or hurried (Nu 32:17+), note, for another interp Job 20:2; Isa 28:16, Hus - 20v - agitation(1), disturbed(1), hasten(8), hastened(2), hastening(1), hurried(1), make haste(2), quick(1), ready(1), speedy(1), swooping(1 Num. 32:17; Deut. 32:35; Jdg. 20:37; 1 Sam. 20:38; Job 20:2; Job 31:5; Ps. 22:19; Ps. 38:22; Ps. 40:13; Ps. 55:8; Ps. 70:1; Ps. 70:5; Ps. 71:12; Ps. 119:60; Ps. 141:1; Isa. 5:19; Isa. 8:1; Isa. 28:16; Isa. 60:22; Hab. 1:8 Deuteronomy 32:35 AWAKENED BY VISIONS OF HELL America’s greatest theologian is often identified as Jonathan Edwards, a New England pastor of the 1700s. Edwards was brilliant. At age six he studied Latin. He entered Yale when not quite thirteen and graduated when barely fifteen. He was ordained at age nineteen, taught at Yale by twenty, and later became president of Princeton. Harvard granted him both a bachelor’s and a master’s degree on the same day. But he is best known for Sinners in the Hands of an Angry God—the most famous sermon in American history. He preached it on Sunday, July 8, 1741, while ministering in tiny Enfield, Connecticut. A group of women had spent the previous night praying for revival. When Edwards rose to speak, he quietly announced that his text was Deuteronomy 32:35, “… their foot shall slide in due time.” This “hellfire and brimstone” approach was somewhat a departure for Edwards. Of his one thousand written sermons, less than a dozen are of this type. Edwards neither gestured nor raised his voice. He spoke softly and simply, warning the unconverted that they were dangling over hell like a spider over the fire. O sinner! consider the fearful danger. The unconverted are now walking over the pit of hell on a rotten covering, and there are innumerable places in this covering so weak that it will not bear their weight, and these places are not seen. Edwards’ voice was suddenly lost amid cries and commotion from the crowd. He paused, appealing for calm. Then he concluded: Let everyone that is out of Christ, now awake and fly from the wrath to come. The wrath of Almighty God is now undoubtedly hanging over a great part of this congregation. Let every one fly out of Sodom. Strong men held to pews and posts, feeling they were sliding into hell. Others shook uncontrollably and rolled on the floor. Throughout the night cries of men and women were heard throughout the village, begging God to save them. Five hundred were converted that evening, sparking a revival that swept thousands into the kingdom. The Great Awakening had come. (Nelson's Complete Book of Stories, Illustrations, and Quotes. Nashville: Thomas Nelson Publishers) Deuteronomy 32:36 "For the LORD will vindicate His people, And will have compassion on His servants, When He sees that their strength is gone, And there is none remaining, bond or free. For the LORD: Ps 7:8 50:4 Ps 96:13 Ps 135:14 will have compassion: Jdg 2:18 10:15,16 Ps 90:13 106:45 Jer 31:20 Joe 2:14 Am 7:3,6 none: 1Ki 14:10 1Ki 21:21 2Ki 9:8 2Ki 14:26 IN GREAT COMPASSION YAHWEH WILL VINDICATE ISRAEL Outline of the Song of Moses Israel's creation and Yahweh's gracious treatment (Dt 32:1-14, vv5-6 are perjorative toward Israel) Israel's unfaithfulness and spurning of Yahweh (Dt 32:15-19) Yahweh's judgment decreed (Dt 32:20-35) Yahweh's promise of victory over all adversaries of Israel (Dt 32:36-43) For - Moses explains why Yahweh will take vengeance against Israel's foes. This is a critical verse to understand, for here God shows that while He will vindicate His people Israel, He will not do so until they come to the humble place of no longer trusting in and/or relying on their strength, their efforts. Isn't this the way God moves most mightily in our lives as believers? (cf 2 Cor 12:9-10+). John Maxwell adds that "God’s goal in judging Israel is not to annihilate her; it is to bring her to the point where she understands that “there is no God beside Me.” (Dt 32:39). The LORD will vindicate His people - This is the antithesis of vengeance on the wicked. More literally this reads in the NET = "The LORD will judge his people." In this context the idea of vindicate is correct for here Yahweh will free His people from allegation or blame (cf similar sense in Ge 30:6, Ps 54:1, Pr 31:9). The two clauses are repeated verbatim Ps. 135:14. And will have compassion on His servants - KJV = "repent" NET = "will change his plans concerning his servants" -- NET NOTE explains "The translation understands the verb in the sense of “be grieved, relent” (cf. HALOT 689 s.v. נחם hitp 2); cf. KJV, ASV “repent himself”; NLT “will change his mind.” Another option is to translate “will show compassion to” as in NASB, NIV, NRSV." This statement in Dt 32:36 is a sense an answer to the psalmist's plea "Do return, O LORD; how long will it be? And be sorry (naham/nacham) for Your servants." (Ps 90:13) Have compassion (repent, relent) (05162) naham/nacham means to be sorry, to pity, to console oneself, repent, regret, comfort, be comforted, to get revenge for oneself (Ge 27:42, Ezek 5:13). According to the TWOT nacham reflects the idea of "breathing deeply" and hence refers to the physical display of one's feelings, such as sorrow, or in this case compassion or comfort.The Septuagint renders nacham in in Dt 32:36 with the Greek verb parakaleo (para = beside + kaleo = call) which has the basic picture of calling someone to oneself, to call to one's side, to encourage, to instill someone with courage or cheer and so to comfort (used this way in Mt 5:4+, cp Lk 16:25+). When He sees that their strength is gone (their power has disappeared), and there is none remaining (no one left), bond (confined) or free - Strength is yad, the word for hand and often used as a figure for strength or power. Bond or free = the fettered or free (phrase in 1 Ki 14:10, 21:21, 2 KI 9:8). The exact meaning of bond or free is difficult to ascertain, but one thing it clearly means is ALL. Deuteronomy 32:37 "And He will say, 'Where are their gods, The rock in which they sought refuge? Jdg 10:14 2Ki 3:13 Jer 2:28 WHERE IS YOUR REFUGE? THE "rock" OR THE ROCK? Note again Dt 32:39-42 appears to be a quotation from Yahweh. Driver sums up Dt 32:37-39 - God will speak to them through the extremity of their need, bringing them to own, by the logic of facts, that the gods in whom they trusted are unworthy of their regard, and so making it possible for Himself to interpose on their behalf. The verse supplies the thought that was missing in v. 36, viz. of the moral change wrought in Israel by its need, which would be the necessary condition of Jehovah’s being able to “repent,” and receive them again into His favour And He (Moses is quoting Yahweh) will say, 'Where are their gods, the rock in which they sought refuge - This question (which continues in v38) is a bit ironic as God asks where are the idolatrous gods the "rock" whose favor they previously had sought to win by their vain sacrifices? Where are they? The answer is THEY DO NOT EXIST! We see a parallel thought in Judges 10:14 “Go and cry out to the gods which you have chosen; let them deliver you in the time of your distress.” Similar in Jer 2:28 the question is asked "where are your gods Which you made for yourself? Let them arise, if they can save you In the time of your trouble; For according to the number of your cities Are your gods, O Judah." In those two examples the questions were in context of judgment, but in Dt 32:37-38 the context is Israel's need (no strength remaining, bond and free in v36). And so the question is asked to bring to their minds and conviction the folly of having chosen to chase after worthless idols. God is moving them to shift their gaze from the false, impotent rock to their true and living, omnipotent Rock. Sought refuge is somewhat ironic for this same verb is used in the psalms of taking refuge in Jehovah (Ps 2:12, Ps 7:1) Ps 18:2 has another parallel ("rock") and reads "The LORD is my Rock and my fortress and my deliverer, My God, my Rock, in whom I take refuge; My shield and the horn of my salvation, my stronghold." Is is notable that sought refuge often has a following word for the place of refuge as Ps 36:7 (take refuge in the shadow of Your wings) and Ps 57:1 (my soul takes refuge in You; And in the shadow of Your wings I will take refuge Until destruction passes by. ) Take refuge (take shelter) (02620) (chasah) means to flee for protection. The picture is that of one who confides or puts their trust in another (usually God - see 36 uses below). The verb can mean to put trust in or have hope in (this would be one's attitude or mindset) but can also mean to flee for protection to (this would be one's action consistent with a mind that trusted & hoped in God). God is ever the sole refuge of His people and trust in Him protects the "trustee!" It is always better to trust in God rather than to trust (batah) in princes (Ps 118:8-9). With one exception (Isa 30:2) chasah refers to the Lord as the One in Whom refuge is sought and is portrayed by various metaphors - Rock (Dt 32:37, 2Sa 22:3, Ps 18:2), Wings (cp a "mother hen" protecting her chicks Ru 2:12, Ps 36:7, Ps 57:1, Ps 61:4, Ps 91:4), Shield (Ps 144:2, 2Sa 22:31, Ps 18:30, Pr 30:5 - paralleled with the "Word of God"), at God's "right hand" (Ps 17:7), Those who take refuge in Jehovah are those who fear (reverential awe and respect) Him (Ps 31:19), those who are His servants (Ps 34:22, 64:10), those who trust in God rather than men (Ps 118:8,9), the righteous (Pr 14:32), afflicted (Isa 14:32), "a humble and lowly people" (Zeph 3:12). To seek refuge" stresses the insecurity and helplessness of even the "strongest" individual. The result of taking refuge in God is to be "blessed" (Ps 2:12), to be "saved" (Ps 17:7), experience joy (Ps 5:11), experience and possess His "great goodness" (Ps 31:19), become inheritors of "the land" (Isa 57:13). 🙏 THOUGHT - Do we recall to our minds the greatness of our sovereign, omnipotent Creator and Sustainer, so that when times of affliction and testing come we are fully convinced of His ability to protect us and we run to Him for refuge without hesitation? Let us ever turn first to Him and may the Spirit enable us to recall our past deliverances by the mighty hand of our Deliverer (Ps 18:2 40:17, 70:5, 144:2) so that we do not waver in unbelief when the storm comes but instead run confidently into our Rock of Refuge. How do we take refuge in Him? (1). Know His Word (2). Heed His Word like Noah did in Heb 11:7. God does not stutter or equivocate. He speaks very clearly concerning His will for men. Our part is to hide ourselves in that true word. It is close to the idea of taking up the shield of faith in Eph 6:16 (believing what God has promised is true...e.g., that He will not allow us to be tempted beyond what we are able to endure...the truth is if we are falling to a repetitive temptation, we need to be very circumspect...it is probably because we want to fall into the passing pleasures of sin! Fall into the Cleft of the Rock (1 Co 10:4) instead...and be shielded from the fiery trials even though the fire is heated extremely hot (Da 3:22, Isa 43:2.) Deuteronomy 32:38 'Who ate the fat of their sacrifices, And drank the wine of their drink offering? Let them rise up and help you, Let them be your hiding place! Who ate the fat Lev 21:21 Ps 50:13 Eze 16:18,19 Ho 2:8 Zep 2:11 let them: Jdg 10:14 YAHWEH MOCKS THE IDOLS Who ate the fat of their sacrifices, And drank the wine of their drink offering? Let them rise up and help you, Let them be your hiding place God mockingly inquires about the whereabouts of the gods that drank the drink offerings of wine offered by their pagan worshipers. In Daniel 11:8, this term refers to metal idols or images brought home by the Egyptian ruler Ptolemy after defeating the Syrian army. Deuteronomy 32:39 'See now that I, I am He, And there is no god besides Me; It is I who put to death and give life. I have wounded and it is I who heal, And there is no one who can deliver from My hand. I am He Ps 102:27 Isa 41:4 45:5,18,22 46:4 48:12 Heb 1:12 Rev 1:11 2:8 no god: De 4:35 Isa 45:5,18,22 I put to death: 1Sa 2:6 2Ki 5:7 Job 5:18 Ps 68:20 Isa 43:13 Ho 6:1 Joh 8:24 Rev 1:17,18 there is no one who can deliver from My hand: Job 10:7 Ps 50:22 Isa 43:13 Mic 5:8 YAHWEH'S SELF TESTIMONY See now that I, I am He, (Ps113:4-6) The Septuagint has "idete idete (See, See) hoti ego eimi. The Hebrew is more expressive, "See now that I, I am" (cf the repetition of "ego eimi" in Isa 41:4; 48:12 Jn 8:24 Jn 18:5). God is clearly filled with compassion and is speaking tenderly and truthfully to His wayward "Wife" (See Excursus on Yahweh as Husband of Israel) calling her to learn from the destruction of the idolaters, and the inability of their idols to help them. Driver - With impassioned eloquence the poet, speaking in Jehovah’s name, bids Israel now, whatever may have been the case hitherto, recognize, from the impotence of their false gods, His sole divinity, and own that He has the power both to smite and to heal—it is He who has brought Israel to its present extremity, and it is He who is also able, if it so pleases Him, to restore to it its lost prosperity.—That I, I am he] the duplication of the pronoun marks the passion and fervour of the speaker. I am He (אני הוא)] as in Isa. 41:4, 43:10, 13 (followed as here by ואין מידי מציל), Isa 46:4, 48:12, and (with thou) Ps. 102:28. An emphatic assertion of the personality of Jehovah: “I am He,” i.e. He Who is—as opposed to the unreal gods of the heathen (Dt 32:37f.)...—the Unseen, yet Omnipresent and Self-consistent, Ruler of the world. It is notable that here Moses concludes with that name of God by which he was first made to know him (Ex 3:14+), "I am that I am. I am he that I have been, that I will be, that I have promised to be, that I have threatened to be; all shall find me true to my word.’’ After showing the worthlessness of false gods (Dt 32:37, 38), this declaration of the nature of God was presented to show that the God of Israel is the living God, the only One who can offer help and protection to Israel. He has the power of life and death with regard to Israel (cf. 1Sa 2:6; 2Ki 5:7) and the power to wound and heal them (cf. Isa 30:26; Isa 57:17, 18 Jer 17:14 Hos 6:1 Isa 45:7). The Hebrew emphasizes by repetition. This whole stanza is a towering expression of the uniqueness of God in His being, power, providence, and justice. Because God is both infinitely just and all-powerful, we can be sure that evil will at last be destroyed (Rev 19:1, 2) and will one day shout a loud "Hallelujah" (Rev 19:3). In marked contrast to the weak, incompetent, and, nonexistent gods of the pagans, we see Yahweh the One Who alone exists forever. This self asseveration is inherent throughout the covenant text of Deuteronomy (cf. Dt 4:35, 39; Dt 5:7; Dt 32:12) and argued at length elsewhere, especially in Isaiah (cf. Isa 41:4; Isa 43:10–12; Isa 45:5–6). And there is no god besides Me; (Dt 4:35 Isa 45:5,18,22) - This is Yahweh's affirmation of Monotheism. He is the only God! (cf Dt 6:4) Deuteronomy 4:35 “To you it was shown that you might know that the LORD, He is God; there is no other besides Him. Deuteronomy 4:39 Know therefore today, and take it to your heart, that the LORD, He is God in heaven above and on the earth below; there is no other. Deuteronomy 32:12 “The LORD alone guided him, And there was no foreign god with him. Isaiah 41:4 “Who has performed and accomplished it, Calling forth the generations from the beginning? ‘I, the LORD, am the first, and with the last. I am He.’” Isaiah 45:5-6; 18; 22 “I am the LORD, and there is no other; Besides Me there is no God. I will gird you, though you have not known Me 6 That men may know from the rising to the setting of the sun That there is no one besides Me. I am the LORD, and there is no other, ... 18 For thus says the LORD, who created the heavens (He is the God who formed the earth and made it, He established it and did not create it a waste place, but formed it to be inhabited), “I am the LORD, and there is none else.... Isa 45:22 “Turn (COMMAND) to Me and be saved, all the ends of the earth; For I am God, and there is no other. (The Spirit of God used Isa 45:2 to Save C H Spurgeon) It is I who put to death and give life - While one might ask what right He has to do this, they need to ask what right does the sinful creature have to question the perfect Creator. We need to remember that "the secret things belong to the LORD." (Dt 29:29). 1 Samuel 2:6 “The LORD kills and makes alive; He brings down to Sheol and raises up. 2 Kings 5:7 When the king of Israel read the letter, he tore his clothes and said, “Am I God, to kill and to make alive, that this man is sending word to me to cure a man of his leprosy? But consider now, and see how he is seeking a quarrel against me.” Job 5:18 “For He inflicts pain, and gives relief; He wounds, and His hands also heal. Psalm 68:20 God is to us a God of deliverances; And to GOD the Lord belong escapes from death. Isaiah 43:13 “Even from eternity I am He, And there is none who can deliver out of My hand; I act and who can reverse it?” Hosea 6:1 “Come, let us return to the LORD. For He has torn us, but He will heal us; He has wounded us, but He will bandage us. Revelation 1:17-18 When I saw Him, I fell at His feet like a dead man. And He placed His right hand on me, saying, “Do not be afraid; I am the first and the last, 18 and the living One; and I was dead, and behold, I am alive forevermore, and I have the keys of death and of Hades. I have wounded and it is I who heal - Heal is the Hebrew word rapha from which we get the great Name of God, Jehovah Rapha: (Jehovah Rophe) The LORD our Healer (see Ex 15:25 1Sa 2:6 Ps 147:3 Isa 30:26) Driver - Though Jehovah has smitten His people with war and other scourges, He will now heal them, and visit their foes with irretrievable disaster. The order of these abilities or attributes appears to be the reverse of matching elements in Dt 32:26-38, where the powerlessness of pagan gods is the issue. Thus the Lord’s grasp from which no one could be delivered (Dt 32:39) opposes Dt 32:26-30, where Israel is said to have believed that their calamities must be attributed to the gods of the nations. Also the Lord as sovereign of life and death and of harm and health (Dt 32:39b) was so unlike those gods whose roots and fruits were poisonous in their source and effect (Dt 32:31-33). And there is no one who can deliver from My hand (Job 10:7 Ps 50:22 Isa 43:13 Mic 5:8): God is absolutely sovereign and will ultimately judge Israel's enemies and restore His chosen people. In this closing section Moses' song speaks, 1. Glory to God. No escape can be made from his power. 2. It speaks terror to his enemies. Terror indeed to those who hate him. The wrath of God is here revealed from heaven against them. 3. It speaks comfort to his own people. The song concludes with words of joy. Whatever judgments are brought upon sinners, it shall go well with the people of God. Related Resources: Is God sovereign over death? | GotQuestions.org Does God killing people make Him a murderer? | GotQuestions.org Deuteronomy 32:40 'Indeed, I lift up My hand to heaven, And say, as I live forever, Ge 14:22 Ex 6:8 Nu 14:28-30 Jer 4:2 Heb 6:17,18 Rev 10:5,6 YAHWEH'S OATH I AM EL OLAM Driver summarizes Dt 32:40–42 - In conclusion, Jehovah solemnly promises that He will whet His sword, and grant His people vengeance on their foes Indeed, I lift up My hand to heaven, when God says He lifts His hand to heaven, first He is speaking anthropomorphically and He is using this to depict His taking of an oath. This is in the context of Moses' song. This was not an empty word but indeed these words are our life (Dt 32:47). Driver - To lift up the hand is the gesture of a person taking an oath, intended to imply that he appeals to God as a witness to the truth of his affirmation, and that he is willing to incur the vengeance of Heaven in case he speaks falsely: it is here applied, anthropomorphically and figuratively, to Jehovah Himself. And say, as I live forever - The implication of course is that His oath stands forever! In the next verse we see that this oath is that God will repay those who hate Him. The Hebrew word for forever is olam, from which we derive the great Name of God, El Olam: Everlasting God. Related Resource: Anthropomorphism - gotquestions.org Anthropomorphic Language to describe God - Bob Utley Deuteronomy 32:41 If I sharpen My flashing sword, And My hand takes hold on justice, I will render vengeance on My adversaries, And I will repay those who hate Me. If I sharpen My flashing sword: Ps 7:12 Isa 27:1 34:5,6 66:16 Eze 21:9-15,20 Zep 2:12 I will render vengeance: De 32:35 Isa 1:24 59:18 66:6 Mk 1:2 hate: De 5:9 Ex 20:5 Ro 1:30 8:7 2Ti 3:4 Related Passages: Nahum 3:3 Horsemen charging, Swords flashing, spears gleaming, Many slain, a mass of corpses, And countless dead bodies– They stumble over the dead bodies! Habakkuk 3:11 Sun and moon stood in their places; They went away at the light of Your arrows, At the radiance of Your gleaming spear. Ezekiel 21:9-11 “Son of man, prophesy and say, ‘Thus says the LORD.’ Say, ‘A sword, a sword sharpened And also polished! 10‘Sharpened to make a slaughter, Polished to flash like lightning!’ Or shall we rejoice, the rod of My son despising every tree? 11“It is given to be polished, that it may be handled; the sword is sharpened and polished, to give it into the hand of the slayer.
Deuteronômio 32
Cole - God wanted Israel to remember and sing Deuteronomy 32 down through their generations, but it may have been a song that Israel wished they could forget. You’ve had songs that get into your head and you can’t get them out until they just about drive you crazy! We don’t know the tune of Moses’ song, but God wanted it to stay in the Israelites’ heads forever. Someday we’ll hear this song, because in Revelation 15, John saw the saints in heaven singing the song of Moses, praising God for His greatness, righteousness, truth, and holiness. It teaches us: To avoid turning away from the Lord, we should remember and sing songs that tell us who God is and who we are so that we appreciate what He has done for us in Christ....God gave Moses this song to teach Israel Who He is and to warn them of the consequences if they turned away from Him. ....That’s the intent of this song. One way to heed the warning of future apostasy is to sing spiritually edifying songs as we gather each week.(Sermon) There are four Songs of Moses in the Bible - Exodus 15:1-21, Deuteronomy 32:1-43, Psalm 90:1-17 and the fourth written by John the apostle in Revelation 15:3-4 - First a song of victory, second song of apostasy, third a song of remembrance and fourth a song of the final victory. Revelation 15:3-4+ And they sang the song of Moses, the bond-servant of God, and the song of the Lamb, saying, “Great and marvelous are Your works, O Lord God, the Almighty; Righteous and true are Your ways, King of the nations! 4 “Who will not fear, O Lord, and glorify Your name? For You alone are holy; For ALL THE NATIONS WILL COME AND WORSHIP BEFORE YOU, FOR YOUR RIGHTEOUS ACTS HAVE BEEN REVEALED.” Paul Wilbur's The Song of Moses Brooklyn Tabernacle Choir's Song of Moses Give ear, O heavens, and let me speak; And let the earth hear the words of my mouth - Moses calls to the "witness stand" two unchanging witnesses heaven and earth (all creation) to underscore the importance of what he is about to say, for it will include solemn warnings which they would probably not like to hear! Deuteronomy 4:39+ “Know therefore today, and take it to your heart, that the LORD, He is God in heaven above and on the earth below; there is no other. Deuteronomy 30:19+ “I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants, Matthew
Deuteronômio 32
Cole - The songs we remember and sing should tell us who God is. John Maxwell subtitles Dt 32:3-9 as "God’s faithfulness is compared to Israel’s foolishness." (Preacher's Commentary) For I proclaim the Name of the LORD - Proclaim in the Septuagint is kaleo meaning to call, to identify by Name or by attribute. The Name stands for God's person, since it reflects all of His glorious attributes, His perfect character and majestic qualities. His Name is revealed in His Word. Here the Name of God is Jehovah (see study), His covenant Name by which He made Himself known to Israel. In Ex 6:3+ God tells Moses that He is about to be revealed in that aspect of His character signified by Jehovah, His covenant-relation to Israel as the One Who redeems her and delivers her from Egypt (Ex 6:6-8). To know God in covenant is a strong tower. "God's Name stands for the manifestation of His presence in His revelation and His relation to His people." (Hemphill) Cole adds "“The Lord” (Deut. 32:3) translates Yahweh, God’s covenant name that He revealed to Moses at the burning bush, where He told Moses to tell the Israelites, “I AM has sent me to you” (Exod. 3:14-16). It was by His name Yahweh that the Lord promised to deliver Israel from bondage in Egypt (Exod. 6:2-8). The Lord Jesus claimed to be “I AM” when He told the Jews who challenged Him (John 8:58), “Truly, truly, I say to you, before Abraham was born, I am.” He is the mediator of the new covenant, which is better than the old (Heb. 7:22; 8:6). (Sermon) Matthew
Deuteronômio 32
Cole - God’s ways are how He deals with people. Here it especially applies to God’s dealings with Israel in the wilderness. They grumbled and did not submit to His ways, even though He abundantly provided for them. They often accused God of cruelty and unfaithfulness by bringing them into the wilderness to kill them. Thus God says of Israel in the wilderness (Ps. 95:10), “For forty years I loathed that generation, and said they are a people who err in their heart, and they do not know My ways.” He is perfect, just, faithful, and righteous. (Sermon) A God of faithfulness and without injustice - Faithfulness is emunah which conveys the key idea of certainty, fidelity, to remain in one place, firmness, steadiness. Emunah is used for the first time in Scripture to describe Moses hands held up with the staff of God until sunset (Ex 17:12). Emunah expresses his total dependability and is frequently listed among the attributes of God (1Sa 26:23; Ps 36:5; Ps 40:10; La 3:23) and describes his works (Ps 33:4) and His words (Ps 119:86; Ps 143:1). Righteous and upright is He - Righteous (tsaddiyq) describes conformity to an ethical or moral standard. Righteousness is all that God is, all that God commands, all that God demands, all that God approves, and ultimately all that God provides to believers in Christ. Upright (yashar) is from a root which means straight and figuratively speaks of the characteristic of blamelessness describing God in Ps 119:137 and Hos 14:9. This makes me think of the phrase "straight shooter" for our God is the ultimate "Straight Shooter!" Related Resource: Play Ascribe Greatness to Our God the Rock. Play O Lord, My Rock and My Deliverer Christ Our Rock Rock of Our Salvation Christ Our Rock of Refuge Christ Our Rock of Refuge-2 Perfect Justice All [God’s] ways are just. Deuteronomy 32:4 Today's Scripture & Insight: Deuteronomy 32:1–4 In 1983, three teens were arrested for the murder of a fourteen-year-old. According to news reports, the younger teen was “shot . . . because of his [athletic] jacket.” Sentenced to life in prison, the three spent thirty-six years behind bars before evidence surfaced that revealed their innocence. Another man had committed the crime. Before the judge released them as free men, he issued an apology. No matter how hard we try (and no matter how much good is done by our officials), human justice is often flawed. We never have all the information. Sometimes dishonest people manipulate the facts. Sometimes we’re just wrong. And often, evils may take years to be righted, if they ever are in our lifetime. Thankfully, unlike fickle humans, God wields perfect justice. “His works are perfect,” says Moses, “and all his ways are just” (Deuteronomy 32:4). God sees things as they truly are. In time, after we’ve done our worst, God will bring about final, ultimate justice. Though uncertain of the timing, we have confidence because we serve a “faithful God who does no wrong, upright and just is he” (v. 4). Where have you seen justice abused or misrepresented? Where does your heart cry out for God to bring justice? God, I see injustice all around me: in the news, in my relationships, on social media. Thank You for the hope I can have in You and Your just ways. Deuteronomy 32:4 Is God Unfair? A couple I knew some years ago questioned God’s fairness after both of their school-aged children were killed in auto accidents within a period of 3 years. Like most parents, they had anticipated much happiness with their son and daughter. Their friends saw their own children graduate from high school, but these parents were deprived of that joy. I wonder if the family of the apostle James may have questioned God’s fairness too. He was executed, but Peter was miraculously rescued from the same fate (Acts 12:2,5-11). It’s true that life is often unfair. Some seem to be blessed with far more opportunities than others, but let’s not blame God. These injustices are here because mankind’s sin has invaded God’s creation. The Lord allows them, but He has not caused them. He grieves over them more than we do, loves us equally, has made eternal salvation available to all, and will judge everyone by the principle: “To whom much is given, from him much will be required” (Luke 12:48). Life can be lived with joy and song Amid its heartache and its pain, For one day God will right each wrong— With peace and justice He will reign. —D. De Haan We can endure life's wrongs, knowing that God will make all things right Deuteronomy 32:4 Not Fair When I was coaching high school freshman girls basketball in the fall of 2005, I was surprised at how many times I heard, “That’s not fair!” The girls’ motivation seemed to depend on whether or not they thought what I asked them to do was fair. If I asked some girls to do a defensive drill while others shot free throws, I heard, “Not fair.” If I allowed one group to play offense longer than another group, I heard, “Not fair.” So many situations in life shout, “Not fair!” I observe Christian couples who struggle to have babies while others are blessed with children and then abuse them. I look at families whose children are all alive and well, while I go through life without one of mine. I see friends who long to serve God but can’t because of health issues. It’s then that I must go back to a basic truth. We are not the arbiters of fairness. God is, and He knows far more than we do about His plans and purposes. The question isn’t about fairness. In the end, it’s about trust in a faithful God who knows what He is doing. “He is the Rock, His work is perfect; for all His ways are justice” (Deut. 32:4). If you feel that blessings pass you by, And for you life seems a bit unfair, Just remember, Christ was born to die, And in His great salvation you can share. —Hess Life is not always fair, but God is always faithful Deuteronomy 32:5 "They have acted corruptly toward Him, They are not His children, because of their defect; But are a perverse and crooked generation. They have acted corruptly: De 4:16 31:29 Ge 6:12 Ex 32:7 Jdg 2:19 Isa 1:4 Ho 9:9 Zep 3:7 2Co 11:3 because of their defect: Jn 8:41 a perverse: De 9:24 Ps 78:8 Isa 1:4 Mt 3:7 16:4 17:17 Lu 9:41 Ac 7:51 Php 2:15 Related Passages: 2 Peter 2:13+ suffering wrong as the wages of doing wrong. They count it a pleasure to revel in the daytime. They are stains and blemishes, reveling in their deceptions, as they carouse with you, Isaiah 1:4+ Alas, sinful nation, People weighed down with iniquity, Offspring of evildoers, Sons who act corruptly! They have abandoned the LORD, They have despised the Holy One of Israel, They have turned away from Him. Philippians 2:15+ so that (PURPOSE OF Php 2:14, POSSIBLE BECAUSE OF Php 2:13+!) you will prove yourselves to be blameless and innocent, children of God above reproach in the midst of a crooked (skolios) and perverse generation, among whom you appear as lights in the world, CORRUPT CROOKED CHILDREN What a contrast we see here between the character of the immutable, incorruptible LORD and those who should have acted like His children but did not! Disciple's Study Bible makes a very interesting statement that "A people blessed by God is not necessarily His people. When they rebel against Him, as did the children in the wilderness, they become shameful and crooked. Such people must bear responsibility for their rebellion." BLESSINGS FROM GOD DO NOT GUARANTEE LIKENESS TO GOD. They have acted corruptly toward Him - NET - "His people have been unfaithful to him." Have acted corruptly is past tense (Lxx uses the verb hamartano - to sin, do wrong), but Moses has also made a future tense declaration in Dt 31:29+ stating "I know that after my death you will act corruptly and turn from the way which I have commanded you; and evil will befall you in the latter days." Moses had previously warned Israel to "watch (Lxx = phulasso - guard, defend) yourselves carefully" (Dt 4:15+) "so that you do not act corruptly (Lxx = anomeo = to be lawless, be corrupted by sins) and make a graven image." (Dt 4:16+). In Dt 4:25+ Moses in effect prophesied "When you become the father of children and children’s children (WITHIN 2 GENERATIONS) and have remained long in the land, and act corruptly (Lxx = anomeo = to be lawless, be corrupted by sins) , and make an idol in the form of anything, and do that which is evil in the sight of the LORD your God so as to provoke Him to anger." English word corrupt definitions and synonyms - Containing errors or alterations, especially ones that prevent proper understanding or use. Ruined morally; perverted. Destroyed or subverted regarding honesty or integrity. Rotten; spoiled:Bella Bathurst has a quote that could apply to the nation of Israel - "There was a strange smell in the room, high and slightly sweet, like perfume corrupted in the bottle. Debased, debauched, depraved, perverted. Have acted corruptly (07843) shachath means to decay, to go to ruin, to corrupt, to destroy (Sodom and Gomorrah = Ge 13:10, Ge 18:28, 31-32), to lay waste (Egypt from swarms of flies - Ex 8:24). Shachath is used of Israelites who worshiped the golden calf "acted corruptly" - Dt 9:12+ (cf Ex 32:7+; Dt 32:5, Hos 9:9). God warned He would destroy Israel if they were turned away from following Him (Nu 32:15). Shachath describes Israel's behavior - "it came about when the judge died, that they would turn back and act more corruptly than their fathers" (Jdg 2:19+). The first 3 uses of shachath are very instructive for they resulted in a worldwide flood, even as Israel's corruption would result in worldwide shame at her ignominious defeat by godless pagans...Now the earth was corrupt (shachath; Lxx = phtheiro = cause loss of soundness, ruin, destroy, kill. Corruption is a rotten fruit that comes from "the lusts of deceit" Eph 4:22+) in the sight of God (cp Pr 15:3+), and the earth was filled with violence. 12 And God looked on the earth, and behold, it was corrupt (shachath; Lxx = kataphtheiro = "rotten"!) for all flesh had corrupted (shachath; Lxx = kataphtheiro) their way upon the earth. 13 Then God said to Noah, "The end of all flesh has come before Me; for the earth is filled with violence because of them; and behold, I am about to destroy them with the earth. (Ge 6:11-13) They are not His children, because of their defect - NET - " they have not acted like his children– this is their sin." In the Septuagint the word for not (ou) means ABSOLUTELY NOT! Paul comments in Romans 9 "But it is not as though the word of God has failed. For they are (OU = ABSOLUTELY) not all Israel who are descended from Israel." (Ro 9:6+). NET NOTE on “defect” - This highly elliptical line suggests that Israel’s major fault was its failure to act like God’s people; in fact, they acted quite the contrary. Defect (03971)(mum) is a mark or flaw that spoils the appearance of something, especially a person's body or figuratively in his character (or heart), specifically the effect of sin (Dt. 32:5; Job 11:15; Dt 31:7). Mum usually describes a physical characteristic that is deemed to be bad. An animal which had a blemish could not be sacrificed (Lev. 22:20, 21; Nu 19:2; Deut. 17:1) Mum denotes any physical defect, such as was not found in Daniel and his three friends (Dan 1:4ff.) and in the man who would be God’s priest (Lev 21:17ff.), or any moral defect (Job 31:7; 11:15; Deut 32:5). Mum can describe an injury caused by another (Lev. 24:19, 20) In the ancient world absence of any blemish was a sign of beauty (2 Sa 14:25; Song 4:7) or potential (Dan. 1:4) Mum - 17v - blemish(2), defect(14), injured*(1), injures*(1), insults(1). Lev. 21:17; Lev. 21:18; Lev. 21:21; Lev. 21:23; Lev. 22:20; Lev. 22:21; Lev. 22:25; Lev. 24:19; Lev. 24:20; Num. 19:2; Deut. 15:21; Deut. 17:1; Deut. 32:5; 2 Sam. 14:25; Job 11:15; Prov. 9:7; Cant. 4:7 But - A very sad term of contrast! Are a perverse and crooked generation - Jesus gave a similar sad description of Israel in the first century declaring "You unbelieving and perverted generation, how long shall I be with you? How long shall I put up with you? Bring him here to Me.” (Mt 17:17). Crooked is the only use in OT of the Hebrew word pethaltol meaning "warped," one deviating from what is considered moral, right, proper, or good. It describes Israel as wickedly cunning, distorted, ingenuous! It is a figurative extension of a twisted or warped object out of its normal shape, in this case not an object but a human soul! Perverse (crooked) (06141) 'iqqesh from aqash = to twist, make crooked, pervert) means twisted, perverted. The passages iqqesh is found in give a sense of the meaning - the moral, religious, and social perversion and crookedness of Israel (Dt. 32:5), the perverse in general (2Sa 22:27; Ps. 18:26; Pr 2:15; 17:20), a deceitful, perverse heart, the source of evil (Ps 101:4), as a character trait that destroys the rich (Pr 28:6), as that which is not found in wisdom (Pr 8:8), as that which God hates (Pr 11:20), as speech from a fool (Pr. 19:1). The Septuagint translates iqqesh in this passage with skolios (same word in Philippians 2:15+) describing literally that which is not straight and figuratively anything that is spiritually corrupt and those who do not walk in "straightness" C H
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Cole - A few times the Old Testament states that God is Israel’s Father (Isa. 63:16; 64:8; Mal. 2:10). It mentions more frequently that Israel was God’s son. God was Israel’s Father because He brought them as a nation into existence. Jesus often taught that we are to approach God as our loving Father (Matt. 6:9, 26, 32; etc.). The fact that God bought Israel refers to His redeeming them out of slavery in Egypt. He has the right of ownership and they owe Him total submission and allegiance. Even so, we are not our own; we’ve been bought with a price. Therefore we are to glorify God in our bodies (1 Cor. 6:19-20). (Sermon) The same Hebrew verb (qanah) for bought is used in the following related passages. The Septuagint in all three passages is the same Greek verb ktaomai which means to gain possession of, to procure something for oneself or to acquire. “Terror and dread fall upon them; By the greatness of Your arm they are motionless as stone; Until Your people pass over, O LORD, Until the people pass over whom You have purchased. (Exodus 15:16) Remember Your congregation, which You have purchased of old, Which You have redeemed to be the tribe of Your inheritance; And this Mount Zion, where You have dwelt. (Psalm 74:2) He has made you and established you Isaiah 44:2 says "Thus says the LORD who made you and formed you from the womb, who will help you, ‘Do not fear, O Jacob My servant; and you Jeshurun whom I have chosen." Disciple's Study Bible - Father--This is one of the strongest declarations of the fatherhood of God in the Old Testament. Both here and in Dt 32:18, it is suggested that since God created Israel, He is Israel's Father. This suggests to us, therefore, that God has a fatherly interest in all people inasmuch as He is Creator of all people. The idea of God as Creator tells us something about the wisdom, power, and authority of God. The idea of God as Father tells us something about the love and compassion of God for those whom He has created. Each idea logically leads to the other. Because God is Creator, He is Father to us. Because God is Father, He creates. See note on Mal 2:10. Disciple's Study Bible on bought you - Redemption--The Creator created a people for Himself by purchasing or redeeming them from Egyptian slavery (Ex 15:16). Redemption is thus a new creation and leads to special titles for God. He is Creator (Hebrew qanah), a word with a wide range of meaning--give birth (Ge 4:1); buy (Ge 33:19); ransom, redeem, or buy back (Ne 5:8; Isa 11:11); get or acquire (Pr 4:5); create (Ge 14:19,22; Ps 139:13); or take over (Ps 78:54). He made Israel (Hebrew 'asah) just as God made (Hebrew 'asah) the expanse of the firmament (Ge 1:7), the heavenly bodies (Ge 1:16), and the animals (Ge 1:25). Similarly, God decided to make humans in the divine image (Ge 1:26). God also formed Israel (Hebrew kun) in the same way He formed a sanctuary or holy place of worship (Ex 15:17), David's dynasty (2 Sa 7:13), the authority and fame of Jerusalem (Isa 62:7), and as He founded the earth (Isa 45:18) and the heavens (Pr 3:19). People of God, as His chosen community, are a unique creation of God just as is the universe. We show our praise and gratitude to Him in worship. Bought (purchased, acquired) (07069) qanah Swanson divides Strong's number 07069 into two groups - (1) קָנָה (qānāh: (qal) buy, get, purchase, i.e., acquire possessions with the exchange of money or bartered goods (Ge 25:10; 47:19), (nif) be bought (Jer 32:15; 32:43); (hif) acquire (Zec 13:5) (2) קָנָה (qānāh: (qal) create, bring forth, i.e., create an object of a similar kind, as a figurative extension of giving birth to a baby (Pr 8:22), Qanah is used of One Bringing Forth, Creator, i.e., a title of God (Ge 14:19, 22; Dt 32:6), note: in these contexts the creation of objects of a different class or kind; (qal) give birth, formally, create, i.e., produce and give birth to a baby, as a normal birthing process (Ge 4:1; Ps 139:13) Related Resources: Why is God so different in the Old Testament than He is in the New Testament? | GotQuestions.org Deuteronomy 32:7 "Remember the days of old, Consider the years of all generations. Ask your father, and he will inform you, Your elders, and they will tell you. Remember: Ps 44:1 Ps 77:5 Ps 119:52 Isa 63:11 generations: Ps 10:6 77:8 ask: De 4:32 Ex 13:14 Jdg 6:13 Job 8:8-10 Ps 44:1 77:5,6,11,12 Ps 78:3,4 Isa 46:9 Related Passages: Isaiah 63:11 Then His people remembered the days of old, of Moses. Where is He who brought them up out of the sea with the shepherds of His flock? Where is He who put His Holy Spirit in the midst of them, Psalm 44:1 For the choir director. A Maskil of the sons of Korah. O God, we have heard with our ears, Our fathers have told us The work that You did in their days, In the days of old. HISTORY OF ISRAEL: REMEMBER, CONSIDER, ASK Remember the days of old - "Remember the ancient days" (Dt 32:7NET) In the Lxx remember (zakar) is translated with mimnesko as a command in the aorist imperative ("Just do it!") Remember (record, mention) (02142) zakar: bring to mind or think of again (an image or idea from the past into the mind), recall information or events, keep in mind for attention or consideration with a focus on responding in an appropriate manner, (Ex 6:5 Dt25:17) KJV translates as “remember” 172x. Recall, call to mind, usually as affecting present feeling, thought, or action: remember past experiences Ge42:9 , 2Ki 9:25, things formerly known Je17:2 Recall past distress, etc, La3:20, with implied regret, longing Nu 11:5, Ps 137:1 La1:7 1st occurrence is in Ge 8:1 with God as the subject: “God remembered Noah." (1) the mental acts themselves, such as remembering, meditating on, paying attention to, and thinking about; (2) the mental acts and the behavior appropriate to these acts (thus to “remember the covenant” is to act in accordance with covenant stipulations). John Maxwell - The song will be a witness to the faithfulness of God and will help Israel “remember the days of old” (Dt 32:7) after they fall into apostasy....Moses once again calls upon the people to “remember the days of old”. This repeated challenge is given sixteen times in Deuteronomy, beginning in 4:10 and concluding here. (Preacher's Commentary) Remember in Deuteronomy - Deut. 4:10; Deut. 5:15; Deut. 7:18; Deut. 8:2; Deut. 8:18; Deut. 9:7; Deut. 9:27; Deut. 15:15; Deut. 16:3; Deut. 16:12; Deut. 24:9; Deut. 24:18; Deut. 24:22; Deut. 25:17; Deut. 32:7 THOUGHT - How is your memory of God's manifold "methods" in your life? If you are like most of us, it is a bit "fuzzy" we might say. But it is always good to periodically recall His past acts of faithfulness, to kindle afresh present faithfulness (aka "trust and obedience") in our hearts! Take a few moments today and recall His great and marvelous works (Rev 15:3+) in your life! It will not be a waste of time. Consider (bin/biyn; Lxx - suniemi = put the pieces of the puzzle together) the years of all generations - NET = "bear in mind the years of past generations" Literally the Hebrew reads "generation and generation." "The repetition of the singular noun here singles out each of the successive past generations." (NET NOTE) Ask (Lxx = eperotao) your father, and he will inform you, Your elders, and they will tell you - Interesting word play - Ask your father about our Father. The older generation is to the source of truth about God and His great power on behalf of the nation of Israel. Israel was alway just one generation from forgetting the great things their Great God had done for them. THOUGHT - Parents, grandparents, we must also "pass the baton" about the greatness of our God. Ryrie on Vs. 32:7-14 These verses furnish an historical background: the dividing of the nations (v. 8; cf. Gen. 10-11), the choosing of Jacob (v. 9), and the deliverance from Egypt (v. 12). the pupil of His eye (v. 10). See Zech. 2:8. The protection and training of Israel are described in the illustration of the eagle (v. 11). Verses 13-14 refer to experiences in Transjordan, where the people had enjoyed honey and olive oil (the olive tree yields abundantly when growing on limestone terraces, flinty rock), dairy products, meat (concerning Bashan, see note on Amos 4:1), the richest grain, and wine. Grandma’s Recipe Remember the days of old; consider the generations long past. Ask your father and he will tell you, your elders, and they will explain to you. Deuteronomy 32:7 Today's Scripture & Insight: Psalm 145:1-13 Many families have a secret recipe, a special way of cooking a dish that makes it especially savory. For us Hakkas (my Chinese ethnic group), we have a traditional dish called abacus beads, named for its beadlike appearance. Really, you have to try it! Of course Grandma had the best recipe. Each Chinese New Year at the family reunion dinner we would tell ourselves, “We should really learn how to cook this.” But we never got around to asking Grandma. Now she is no longer with us, and her secret recipe is gone with her. We miss Grandma, and it’s sad to lose her recipe. It would be far more tragic if we were to fail to preserve the legacy of faith entrusted to us. God intends that every generation share with the next generation about the mighty acts of God. “One generation commends [God’s] works to another,” said the psalmist (Ps. 145:4), echoing Moses’ earlier instructions to “remember the days of old . . . . Ask your father and he will tell you, your elders, and they will explain to you” (Deut. 32:7). Is there someone from a different age group with whom you can share your faith journey? How about asking someone from an older generation to share their story with you. What might you learn? Share your story at ourdailybread.org/story. While there check out stories of God at work in lives of people around the world. What we teach our children today will influence tomorrow’s world. Deuteronomy 32:8 "When the Most High gave the nations their inheritance, When He separated the sons of man, He set the boundaries of the peoples According to the number of the sons of Israel. Most High: Nu 24:16 Ps 7:17 50:14 82:6 91:1 92:8 Isa 14:14 Da 4:17 5:18 Ac 7:48 When He separated: Ge 10:25 11:9 Ps 115:16 Ac 17:26 he set: Ge 10:15 Ge 15:18-21 Related Passages: Acts 17:26+ and He made from one man every nation of mankind to live on all the face of the earth, having determined their appointed times and the boundaries of their habitation, Genesis 11:8 So the LORD scattered them abroad from there over the face of the whole earth; and they stopped building the city. GOD'S SOVEREIGNTY OVER NATIONS AND ISRAEL When the Most High gave the nations their inheritance - This title the Most High (see El Elyon: Most High God - Sovereign Over All) for God emphasized His sovereignty and authority over all the nations (see Ge 11:9; 10:32; 14:18; Nu 24:16) with the amazing revelation that in the whole plan for the world, God had as His goal the salvation of His chosen people. God ordained a plan where the number of nations (70 according to Ge 10) corresponded to the number of the children of Israel (70 according to Ge 46:27). Further, as God gave the nations their lands, He established their boundaries, leaving Israel enough land to sustain their expected population. NET NOTE on the Most High - The Hebrew term עֶליוֹן (’elyon) is an abbreviated form of the divine name El Elyon, frequently translated “God Most High” (so here NCV, CEV) or something similar. This full name (or epithet) occurs only in Ge 14:18-20, though the two elements are parallel in Ps 73:11; 107:11; etc. Here it is clear that Elyon has to do with the nations in general whereas in v. 9, by contrast, Yahweh relates specifically to Israel. See T. Fretheim, NIDOTTE 1:400–401. The title El Elyon depicts God as the sovereign Ruler of the world, Who is enthroned high above His dominion. Henry
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Cole - The last phrase of verse 8, “according to the number of the sons of Israel,” is unclear, but as one commentator explains (Kalland, ibid. 3:203), “the most probable meaning is that the boundaries of the nations were determined with the intent that Israel would have Canaan because her numbers could be supported in that area. This was done because Israel was central in the Lord’s affection and sovereign planning.”
Deuteronômio 32
Cole - The Bible teaches that the Lord is our portion and inheritance (Ps. 16:5; Eph. 1:11, cf Lam 3:24, Ps 73:26, Ps 119:57, Ps 142:5), but also that we are His portion and inheritance (1 Sa 10:1; 1 Ki 8:51)! Psalm 149:4 declares, “For the Lord takes pleasure in His people.” It should constantly amaze us that the sovereign over the nations chose us as His portion and inheritance! (Sermon) Portion (02506). חֵלֶק ḥēleq: A masculine noun indicating a portion, a territory. It indicates a portion, a share, a piece of territory in many ways: a part of booty or spoil (Ge 14:24; Nu 31:36); of food (Lev. 6:17[10]); a tract or portion of land (Josh. 19:9; Hos. 5:7; Mic. 2:4); of Israel as a possession of the Lord (Deut. 32:9). It is used metaphorically of a person’s doing his or her part in something (Job 32:17); of one’s association or part or sharing in another group or way of life (Ps. 50:18; Isa. 57:6); or of the portion or share of fortune that the Lord gives to persons (Job 31:2). The portion or proper share for the wicked is punishment or calamity (Isa. 17:14). “Portion” became a metaphor for the relationship of God and humans. Deuteronomy 32:9 says that God’s “portion” or “inheritance” is his people. The psalmist, in turn, claims the LORD as his portion (Ps. 16:5). Even the wicked person has a portion from God, though it is not one of prosperity (Job 20:29). Thus, the concept of portion was integral to both the physical existence of Israel in the land of Palestine, which is their portion, and the spiritual portion they had in God. Swanson - 1. share of something, portion, allotment, a part of something, implying it is assigned (Ge 14:24; Dt 10:9); 2. plot of ground, i.e., a relatively small parcel of ground (2Ki 9:10); 3. reward (Ps 17:14; Ecc 2:10); 4. fate, lot, i.e., what happens with a focus on something parted out by choice (Job 20:29; 27:13; Ecc 3:22; Hab 1:16); 5. חֵלֶק יַעֲקֹב (ḥē·lěq yǎ·ʿǎqōḇ) Portion of Jacob, i.e., a title of the LORD (Jer 10:16; 51:19) Heleq - 62 verses - associate(1), catch(1), divisions(2), equal portions(1), farm land(1), inheritance(1), land(1), legacy(1), lot(1), portion(36), portions(4), property(2), reward(4), share(9), territory(1). Gen. 14:24; Gen. 31:14; Lev. 6:17; Num. 18:20; Num. 31:36; Deut. 10:9; Deut. 12:12; Deut. 14:27; Deut. 14:29; Deut. 18:1; Deut. 18:8; Deut. 32:9; Jos. 14:4; Jos. 15:13; Jos. 18:5; Jos. 18:6; Jos. 18:7; Jos. 18:9; Jos. 19:9; Jos. 22:25; Jos. 22:27; 1 Sam. 30:24; 2 Sam. 20:1; 1 Ki. 12:16; 2 Ki. 9:10; 2 Ki. 9:36; 2 Ki. 9:37; 2 Chr. 10:16; Neh. 2:20; Job 17:5; Job 20:29; Job 27:13; Job 31:2; Job 32:17; Ps. 16:5; Ps. 17:14; Ps. 50:18; Ps. 73:26; Ps. 119:57; Ps. 142:5; Eccl. 2:10; Eccl. 2:21; Eccl. 3:22; Eccl. 5:18; Eccl. 5:19; Eccl. 9:6; Eccl. 9:9; Eccl. 11:2; Isa. 17:14; Isa. 57:6; Isa. 61:7; Jer. 10:16; Jer. 51:19; Lam. 3:24; Ezek. 45:7; Ezek. 48:8; Ezek. 48:21; Hos. 5:7; Amos 7:4; Mic. 2:4; Hab. 1:16; Zech. 2:12 Jacob is the allotment of His inheritance - Jacob is the patriarch's name which here stands as representative of the entire nation of Israel. Inheritance speaks of that which belongs to Yahweh and NET translates it as "His special possession." The Septuagint translates it as kleronomia and in this context means Israel is Yahweh's own property or possession. Inheritance (Lxx = kleronomia; gift, heritage) (05159) nachalah from nāḥal = signifies giving or receiving property which is part of a permanent possession and as a result of succession) means Inheritance, heritage, possession. A possession is any piece of property that passes by law to an heir on the death of the owner. It also speaks of God's promises to His people, such as the promise of the land to national (redeemed remnant) Israel. NET NOTE - "to be his people of inheritance." The Lord compares his people to valued property inherited from one's ancestors and passed on to one's descendants. (ED: IS THIS NOT AMAZING GRACE!) Nachalah in Deuteronomy - Deut. 3:28; Deut. 4:20; Deut. 4:21; Deut. 4:38; Deut. 9:26; Deut. 9:29; Deut. 10:9; Deut. 12:9; Deut. 12:12; Deut. 14:27; Deut. 14:29; Deut. 15:4; Deut. 18:1; Deut. 18:2; Deut. 19:10; Deut. 19:14; Deut. 20:16; Deut. 21:23; Deut. 24:4; Deut. 25:19; Deut. 26:1; Deut. 29:8; Deut. 32:9 April 13 - F B