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Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 32:7–14. His three-level outline is real structure in the source text, so it is rendered as structure.
Moses, having in general represented God to them as their great benefactor, whom they were bound in gratitude to observe and obey, in these verses gives particular instances of God's kindness to them and concern for them. 1. Some instances were ancient, and for proof of them he appeals to the records (Deu 32:7): Remember the days of old; that is, "Keep in remembrance the history of those days, and of the wonderful providences of God concerning the old world, and concerning your ancestors Abraham, Isaac, and Jacob; you will find a constant series of mercies attending them, and how long since things were working towards that which has now come to pass." Note, The authentic histories of ancient times are of singular use, and especially the history of the church in its infancy, both the Old Testament and the New Testament church. 2. Others were more modern, and for proof of them he appeals to their fathers and elders that were now alive and with them. Parents must diligently teach their children, not only the word of God, his laws (Deu 6:7), and the meaning of his ordinances (Exo 12:26, Exo 12:27), but his works also, and the methods of his providence. See Psa 78:3, Psa 78:4, Psa 78:6, Psa 78:7. And children should desire the knowledge of those things which will be of use to engage them to their duty and to direct them in it.
Three things are here enlarged upon as instances of God's kindness to his people Israel, and strong obligations upon them never to forsake him: -
I.The early designation of the land of Canaan for their inheritance; for herein it was a type and figure of our heavenly inheritance, that it was of old ordained and prepared in the divine counsels, Deu 32:8. Observe,
1.When the earth was divided among the sons of men, in the days of Peleg, after the flood, and each family had its lot, in which it must settle, and by degrees grow up into a nation, then God had Israel in his thoughts and in his eye; for, designing this good land into which they were now going to be in due time an inheritance for them, he ordered that the posterity of Canaan, rather than any other of the families then in being, should be planted there in the mean time, to keep possession, as it were, till Israel was ready for it, because those families were under the curse of Noah, by which they were condemned to servitude and ruin (Gen 9:25), and therefore would be the more justly, honourably, easily, and effectually, rooted out, when the fulness of time should come that Israel should take possession. Thus he set the bounds of that people with an eye to the designed number of the children of Israel, that they might have just as much as would serve their turn. And some observe that Canaan himself, and his eleven sons (Gen 10:15, etc.), make up just the number of the twelve tribes of Israel. Note,
(1.)The wisdom of God has appointed the bounds of men's habitation, and determined both the place and time of our living in the world, Act 17:26. When he gave the earth to the children of men (Psa 115:16), it was not that every man might catch as he could; no, he divides to nations their inheritance, and will have every one to know his own, and not to invade another's property.
(2.)Infinite wisdom has a vast reach, and designs beforehand what is brought to pass long after. Known unto God are all his works from the beginning to the end (Act 15:18), but they are not so to us, Ecc 3:11.
(3.)The great God, in governing the world, and ordering the affairs of states and kingdoms, has a special regard to his church and people, and consults their good in all. See Ch2 16:9, and Isa 45:4. The Canaanites thought they had as good and sure a title to their land as any of their neighbours had to theirs; but God intended that they should only be tenants, till the Israelites, their landlords, came. Thus God serves his own purposes of kindness to his people, by those that neither know him nor love him, who mean not so, neither doth their heart think so, Isa 10:7; Mic 4:12.
2.The reason given for the particular care God took for this people, so long before they were either born or thought of (as I may say), in our world, does yet more magnify the kindness, and make it obliging beyond expression (Deu 32:9): For the Lord's portion is his people. All the world is his. He is owner and possessor of heaven and earth, but his church is his in a peculiar manner. It is his demesne, his vineyard, his garden enclosed. He has a particular delight in it: it is the beloved of his soul, in it he walks, he dwells, it is his rest for ever. He has a particular concern for it, keeps it as the apple of his eye. He has particular expectations from it, as a man has from his portion, has a much greater rent of honour, glory, and worship, from that distinguished remnant, than from all the world besides. That God should be his people's portion is easy to be accounted for, for he is their joy and felicity; but how they should be his portion, who neither needs them nor can be benefited by them, must be resolved into the wondrous condescensions of free grace. Even so, Father, because it seemed good in thy eyes so to call and to account them.
II.The forming of them into a people, that they might be fit to enter upon this inheritance, like an heir of age, at the time appointed of the Father. And herein also Canaan was a figure of the heavenly inheritance; for, as it was from eternity proposed and designed for all God's spiritual Israel, so they are, in time (and it is a work of time), fitted and made meet for it, Col 1:12. The deliverance of Israel out of slavery, by the destruction of their oppressors, was attended with so many wonders obvious to sense, and had been so often spoken of, that it needed not to be mentioned in this song; but the gracious works God wrought upon them would be less taken notice of than the glorious works he had wrought for them, and therefore he chooses rather to advert to them. A great deal was done to model this people, to cast them into some shape, and to fit them for the great things designed for them in the land of promise; and it is here most elegantly described.
1.He found him in a desert land, Deu 32:10. This refers, no doubt, to the wilderness through which God brought them to Canaan, and in which he took so much pains with them; it is called the church in the wilderness, Act 7:38. There it was born, and nursed, and educated, that all might appear to be divine and from heaven, since they had there no communication with any part of this earth either for food or learning. But, because he is said to find them there, it seems designed also to represent both the bad state and the bad character of that people when God began first to appear for them.
(1.)Their condition was forlorn. Egypt was to them a desert land, and a waste howling wilderness, for they were bond-slaves in it, and cried by reason of their oppression, and were perfectly bewildered and at a loss for relief; there God found them, and thence he fetched them. And,
(2.)Their disposition was very unpromising. So ignorant were the generality of them in divine things, so stupid and unapt to receive the impressions of them, so peevish and humoursome, so froward and quarrelsome, and withal so strangely addicted to the idolatries of Egypt, that they might well be said to be found in a desert land; for one might as reasonably expect a crop of corn from a barren wilderness as any good fruit of service to God from a people of such a character. Those that are renewed and sanctified by grace should often remember what they were by nature.
2.He led him about and instructed him. When God had them in the wilderness he did not bring them directly to Canaan, but made them go a great way about, and so he instructed them; that is, (1.) by this means he took time to instruct them, and gave them commandments as they were able to receive them. Those whose business it is to instruct others must not expect it will be done of a sudden; learners must have time to learn. (2.) By this means he tried their faith, and patience, and dependence upon God, and inured them to the hardships of the wilderness, and so instructed them. Every stage had something in it that was instructive; even when he chastened them, he thereby taught them out of his law. It is said (Psa 107:7) that he led them forth by the right way;. and yet here that he led them about; for God always leads his people the right way, however to us it may seem circuitous: so that the furthest way about proves, if not the nearest way, yet the best way home to Canaan. How God instructed them is explained long after (Neh 9:13), Thou gavest them right judgments and true laws, good statutes, and commandments; and especially (Deu 32:20), Thou gavest them also thy good Spirit to instruct them; and he instructs effectually. We may well imagine how unfit that people would have been for Canaan had they not first gone through the discipline of the wilderness.
3.He kept him as the apple of his eye, with all the care and tenderness that could be, from the malignant influences of an open sky and air, and all the perils of an inhospitable desert. The pillar of cloud and fire was both a guide and a guard to them.
4.He did that for them which the eagle does for her nest of young ones, Deu 32:11, Deu 32:12. The similitude was touched, Exo 19:4, I bore you on eagles' wings; here it is enlarged upon. The eagle is observed to have a strong affection for her young, and to show it, not only as other creatures by protecting them and making provision for them, but by educating them and teaching them to fly. For this purpose she stirs them out of the nest where they lie dozing, flutters over them, to show them how they must use their wings, and then accustoms them to fly upon her wings till they have learnt to fly upon their own. This, by the way, is an example to parents to train up their children to business, and not to indulge them in idleness and the love of ease. God did thus by Israel; when they were in love with their slavery, and loth to leave it, God, by Moses, stirred them up to aspire after liberty, and many a time kept them from returning to the house of bondage. He carried them out of Egypt, led them into the wilderness, and now at length had led them through it. The Lord alone did lead him, he needed not any assistance, nor did he take any to be partner with him in the achievement, which was a good reason why they should serve the Lord only and no other, so much as in partnership, much less in rivalship with him. There was no strange god with him to contribute to Israel's salvation, and therefore there should be none to share in Israel's homage and adoration, Psa 81:9.
III.The settling of them in a good land.
This was done in part already, in the happy planting of the two tribes and a half, an earnest of what would speedily and certainly be done for the rest of the tribes.
1.They were blessed with glorious victories over their enemies (Deu 32:13): He made him ride on the high places of the earth, that is, he brought him on with conquest, and brought him home with triumph. he rode over the high places or strong holds that were kept against him, sat in ease and honour upon the fruitful hills of Canaan. In Egypt they looked mean, and were so, in poverty and disgrace; but in Canaan they looked great, and were so, advanced and enriched; they rode in state, as a people whom the King of kings delighted to honour.
2.With great plenty of all good things. Not only the ordinary increase of the field, but, which was uncommon, Honey out of the rock, and oil out of the flinty rock, which may refer either,
(1.)To their miraculous supply of fresh water out of the rock that followed them in the wilderness, which is called honey and oil, because the necessity they were reduced to made it as sweet and acceptable as honey and oil at another time. Or,
(2.)To the great abundance of honey and oil they should find in Canaan, even in those parts that were least fertile. The rocks in Canaan should yield a better increase than the fields and meadows of other countries. Other productions of Canaan are mentioned, Deu 32:14. Such abundance and such variety of wholesome food (and every thing the best in its kind) that every meal might be a feast if they pleased: excellent bread made of the best corn, here called the kidneys of the wheat (for a grain of wheat is not unlike a kidney), butter and milk in abundance, the flesh of cattle well fed, and for their drink, no worse than the pure blood of the grape; so indulgent a Father was God to them, and so kind a benefactor. Ainsworth makes the plenty of good things in Canaan to be a figure of the fruitfulness of Christ's kingdom, and the heavenly comforts of his word and Spirit: for the children of his kingdom he has butter and milk, the sincere milk of the word; and strong meat for strong men, with the wine that makes glad the heart.
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Summary
Deuteronomy 32:12, a profound declaration within the "Song of Moses," unequivocally asserts Yahweh's singular and exclusive role in guiding and sustaining Israel through the wilderness. It proclaims that God alone was their leader and protector, emphatically stating that no foreign deity shared in this divine task. This verse underscores the foundational principle of monotheism, highlights God's complete sufficiency, and reinforces the covenantal demand for Israel's undivided loyalty, demonstrating His absolute intolerance for any rival gods in the life of His chosen people.
Context
Literary Context
Deuteronomy 32:12 is a pivotal declaration embedded within the expansive "Song of Moses" (Deuteronomy 32:1-43), a prophetic and historical poem delivered by Moses just before his death. This song serves as a solemn testament, recounting God's faithfulness to Israel and warning them against future apostasy as they prepare to enter the Promised Land. Immediately preceding this verse, the song employs vivid imagery, likening God's tender care to an eagle stirring its nest and carrying its young on its wings (Deuteronomy 32:11), emphasizing His meticulous and providential guidance. Verse 12 builds upon this imagery, asserting that this unparalleled care was exclusively Yahweh's work, performed without any assistance or competition from other deities. The song then starkly contrasts this divine faithfulness with Israel's anticipated rebellion and idolatry (Deuteronomy 32:15-18), establishing the assertion of God's sole leadership in verse 12 as a foundational benchmark against which their future failures will be measured.
Historical & Cultural Context
The historical backdrop for this verse is the culmination of Israel's forty-year wilderness journey, as they stand on the threshold of Canaan. This prolonged period was characterized by absolute dependence on God for daily sustenance (manna and quail), protection from formidable enemies, and divine guidance through an often inhospitable and perilous environment. The ancient Near East was overwhelmingly polytheistic, with nations typically worshipping numerous gods, often incorporating deities from conquered peoples or adopting foreign cults. Israel, however, was called to a radical monotheism, a concept largely unique and counter-cultural in their milieu. The declaration "no strange god with him" directly confronts the pervasive idolatry of surrounding nations and the constant temptation for Israel to assimilate these practices. This verse serves as a powerful reminder of the unique covenant established at Sinai between Yahweh and Israel, which demanded exclusive allegiance to the one true God, thereby setting Israel apart from all other nations.
Key Themes
This verse contributes significantly to several overarching themes central to Deuteronomy and the broader Old Testament narrative. Firstly, it powerfully articulates Divine Monotheism and Exclusivity, asserting that Yahweh is the one true God and the sole source of Israel's deliverance and well-being. This theme is foundational to the entire book of Deuteronomy, which repeatedly calls Israel to love and obey the Lord their God with all their heart, soul, and might, emphasizing His uniqueness and singularity, as encapsulated in the Shema. Secondly, it reinforces the Rejection of Idolatry, explicitly condemning the worship of "strange gods." This theme is central to the Mosaic Law, particularly the First Commandment, and is a recurring prophetic warning throughout Israel's history against spiritual syncretism. Finally, the verse highlights God's Faithful Provision and Guidance, portraying Him as the exclusive shepherd who meticulously led and sustained His people through the wilderness, demonstrating His unwavering commitment to His covenant promises, as seen in His provision of manna and water.
Exposition and Analysis
Key Word Analysis
This word (H910), derived from the root meaning "to be separate" or "solitary," emphasizes exclusivity and singularity. In this context, it powerfully asserts that Yahweh's leadership was unassisted, unrivaled, and entirely His own doing. It negates any possibility of partnership or shared credit with other deities, underscoring His self-sufficiency, supreme authority, and unique position as Israel's guide.
The verb (H5148) signifies "to guide," "to conduct," or "to lead forth," often with the nuance of careful, protective, and continuous guidance. It evokes imagery of a shepherd leading his flock or a parent guiding a child. This word highlights God's active, personal, and continuous involvement in Israel's journey, providing direction, protection, and sustenance every step of the way, demonstrating His intimate care.
This adjective (H5236) describes something as "foreign," "alien," or "unauthorized." When applied to a god, as here, it refers not merely to a different deity, but specifically one that is not Yahweh, and therefore has no rightful place in Israel's worship, allegiance, or life. It condemns polytheism and syncretism, asserting the absolute purity and exclusivity of the covenant relationship with Yahweh, who tolerates no rivals or foreign intrusions into His people's devotion.
Verse Breakdown
"So the LORD alone did lead him"
This clause emphatically states that Yahweh, the covenant God of Israel, was the sole agent responsible for guiding and sustaining His people. The preceding verses (Deuteronomy 32:10-11) vividly describe God's tender care, likening Him to an eagle nurturing its young. This clause confirms that such unparalleled provision and direction came from Him and Him alone. It highlights His unique sovereignty and Israel's complete dependence on Him, not on human strength, wisdom, or any other purported divine power.
"and there was no strange god with him"
This second clause functions as a powerful negative affirmation, reinforcing the first. It explicitly negates the presence or involvement of any foreign, illegitimate deity alongside Yahweh in leading Israel. This declaration directly confronts the polytheistic worldview of the ancient Near East and serves as a foundational theological statement against idolatry. It underscores the purity and exclusivity of Israel's relationship with Yahweh, emphasizing that their deliverance and preservation were solely His work, untainted by the influence of false gods.
Literary Devices
Deuteronomy 32:12 primarily employs Declarative Statement and Contrast. The verse is a strong, definitive assertion of truth, presented as an undeniable, authoritative fact. This declarative nature lends an absolute tone, emphasizing the absolute reality of Yahweh's sole leadership. Furthermore, the verse utilizes Contrast by juxtaposing Yahweh's singular and effective guidance ("the LORD alone did lead him") with the complete absence and utter ineffectiveness of any "strange god" in that role ("and there was no strange god with him"). This stark contrast highlights Yahweh's uniqueness and supremacy, while simultaneously dismissing the legitimacy and power of all other deities. The verse also functions as a powerful Monotheistic Affirmation, using direct and unambiguous language to establish the foundational theological truth of God's oneness and His exclusive claim over His chosen people.
Theological and Thematic Connections
Deuteronomy 32:12 stands as a profound declaration of divine monotheism and Yahweh's exclusive covenant with Israel. It asserts that Israel's identity, sustenance, and very existence were entirely dependent on the one true God, rejecting any notion of shared power or syncretism with foreign deities. This principle of exclusive devotion is not merely a historical observation but a timeless theological truth that undergirds all of God's dealings with His people. It teaches that true security and flourishing come only from undivided allegiance to the Lord, who is utterly sufficient and tolerates no rivals for the hearts of His chosen. This foundational truth anticipates the New Testament's call to worship God alone and to cast down all idols, recognizing His singular authority and sufficiency.
Reflection and Application
Deuteronomy 32:12 serves as a powerful mirror for contemporary believers, prompting us to examine the true object of our ultimate trust and devotion. Just as God alone led ancient Israel through the wilderness, He desires to be the sole guide, provider, and authority in our lives today. This verse challenges us to identify any "strange gods" that might subtly compete for our loyalty, whether they be material possessions, career ambitions, social status, personal comfort, self-reliance, or even popular ideologies and cultural narratives. Acknowledging God's exclusive leadership means surrendering control, trusting His wisdom even when the path is unclear, and rejecting anything that diminishes His supreme place in our hearts. True spiritual freedom, profound peace, and lasting security are found not in a divided allegiance, but in the unwavering conviction that the Lord alone is sufficient and worthy of our complete and undivided devotion.
Questions for Reflection
FAQ
Why is it so important that "the LORD alone did lead him"?
The phrase "the LORD alone did lead him" is crucial because it emphasizes God's unique sovereignty, self-sufficiency, and exclusive claim over Israel. In a polytheistic ancient world, it was radical to declare that one nation's success and survival were solely dependent on one God, without any assistance from other deities or human efforts. This highlights God's unparalleled power, His unwavering faithfulness to His covenant promises, and His absolute authority. It means Israel's deliverance was purely a work of divine grace, not a result of their own merit or the influence of other gods. This foundational truth establishes the basis for Israel's exclusive worship and obedience to Yahweh, as seen in the call to love the Lord with all their heart, soul, and might in Deuteronomy 6:4-5.
What does "no strange god with him" imply for Israel's relationship with God?
The declaration "no strange god with him" carries profound implications for Israel's relationship with God. Firstly, it underscores the exclusivity of the covenant relationship between Yahweh and Israel. Unlike other nations that might adopt or syncretize various deities, Israel was forbidden from worshipping any god other than Yahweh. Secondly, it highlights the purity of God's work in their lives; their guidance and provision came directly and solely from Him, untainted by the corrupting influence of false gods. Thirdly, it serves as a powerful warning against idolatry, which was a constant temptation for Israel throughout their history, leading to cycles of apostasy and judgment (e.g., Judges 2:11-13). This phrase reinforces the First Commandment, reminding Israel that their God is a jealous God who demands undivided allegiance and tolerates no rivals in their worship or trust.
Christ-Centered Fulfillment
Deuteronomy 32:12 finds its ultimate and glorious fulfillment in the person and work of Jesus Christ, who embodies the singular, exclusive, and sufficient leadership of God for His people. Just as the Lord alone led ancient Israel, so too is Jesus the sole Way, the Truth, and the Life, through whom humanity can come to God (John 14:6). He is the Good Shepherd who alone guides His flock, providing for them and laying down His life for their salvation (John 10:11). The declaration that "no strange god was with him" in leading Israel foreshadows the New Testament's emphatic assertion that "there is salvation in no one else, for there is no other name under heaven given among mankind by which we must be saved" than that of Jesus Christ (Acts 4:12). In Christ, we see the perfect embodiment of God's exclusive provision and guidance, delivering us from the idolatry of self, sin, and the world, and leading us into eternal life and communion with the Father. He alone is our leader, our redeemer, and our all-sufficient God, demanding and deserving our undivided allegiance, just as the Father did for ancient Israel. His singular Lordship is affirmed as "every tongue acknowledge that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:11).