Attributed commentary excerpt
Barnes' Notes on Deuteronomy 32:38
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Notes on the Whole Bible
Albert Barnes (1798–1870) · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.
Song of Moses If Deuteronomy 32:1-3 be regarded as the introduction, and Deuteronomy 32:43 as the conclusion, the main contents of the song may be grouped under three heads, namely, (1) Deuteronomy 32:4-18, the faithfulness of God, the faithlessness of Israel; (2) Deuteronomy 32:19-33, the chastisement and the need of its infliction by God; (3) Deuteronomy 32:34-42, God’s compassion upon the low and humbled state of His people. The Song differs signally in diction and idiom from the preceding chapters; just as a lyrical passage is conceived in modes of thought wholly unlike those which belong to narrative or exhortation, and is uttered in different phraseology. There are, however, in the Song numerous coincidences both in thoughts and words with other parts of the Pentateuch, and especially with Deuteronomy; while the resemblances between it and Psalms 90:0: “A Prayer of Moses,” have been rightly regarded as important. The Song has reference to a state of things which did not ensue until long after the days of Moses. In this it resembles other parts of Deuteronomy and the Pentateuch which no less distinctly contemplate an apostasy (e. g. Deuteronomy 28:15; Leviticus 26:14), and describe it in general terms. If once we admit the possibility that Moses might foresee the future apostasy of Israel, it is scarcely possible to conceive how such foresight could be turned to better account by him than by the writing of this Song. Exhibiting as it does God’s preventing mercies, His people’s faithlessness and ingratitude, God’s consequent judgments, and the final and complete triumph of the divine counsels of grace, it forms the summary of all later Old Testament prophecies, and gives as it were the framework upon which they are laid out. Here as elsewhere the Pentateuch presents itself as the foundation of the religious life of Israel in after times. The currency of the Song would be a standing protest against apostasy; a protest which might well check waverers, and warn the faithful that the revolt of others was neither unforeseen nor unprovided for by Him in whom they trusted. That this Ode must on every ground take the very first rank in Hebrew poetry is universally allowed. Deuteronomy 32:1-3 Introduction. Heaven and earth are here invoked, as elsewhere (see the marginal references), in order to impress on the hearers the importance of what is to follow. Deuteronomy 32:4 He is the Rock, his work is perfect - Rather, the Rock, perfect is his work. This epithet, repeated no less than five times in the Song Deuteronomy 32:15, Deuteronomy 32:18, Deuteronomy 32:30-31, represents those attributes of God which Moses is seeking to enforce, immutability and impregnable strength. Compare the expression “the stone of Israel” in Genesis 49:24; and see 1 Samuel 2:2; Psalms 18:2; Matthew 16:18; John 1:42. Zur, the original of “Rock,” enters frequently into the composition of proper names of the Mosaic time, e. g., Numbers 1:5-6, Numbers 1:10; Numbers 2:12; Numbers 3:35, etc. Our translators have elsewhere rendered it according to the sense “everlasting strength” Isaiah 26:4, “the Mighty One” Isaiah 30:29; in this chapter they have rightly adhered to the letter throughout. Deuteronomy 32:5 Render: “It” (i. e. “the perverse and crooked generation”) “hath corrupted itself before Him (compare Isaiah 1:4); they are not His children, but their blemish:” i. e., the generation of evil-doers cannot be styled God’s children, but rather the shame and disgrace of…
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