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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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Nothing like this is ever found in Scripture in the literal sense, even if one reviews the whole body of the Old Testament. People never sucked honey or oil from a rock. But since, according to Paul, the rock was Christ, they did suck honey from a rock, because they beheld the deeds and miracles of that same Redeemer of ours. They did suck oil from a solid rock, because after his resurrection they deserved to be anointed with the outpouring of the Holy Spirit. Thus the Lord gave them honey in the solid rock when he, still subject to death, showed his disciples the sweetness of his miracles. And the solid rock poured forth oil, because after his resurrection, when he became impassible, he founded the house of holy anointing by the outpouring of the Spirit. The prophet says of this oil, “The yoke will fall from before the oil.” We were held under the yoke of demonic domination, but we have been anointed with the oil of the Holy Spirit. And because the grace of liberty has anointed us, the yoke of demonic domination has fallen.
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Summary
Deuteronomy 32:13, a pivotal verse within the "Song of Moses," eloquently depicts God's extraordinary and abundant provision for the nation of Israel. It illustrates how the Almighty elevated His chosen people to a position of honor and sustained them with unparalleled generosity, drawing forth sustenance even from the most unyielding sources. This vivid imagery underscores God's unwavering faithfulness and omnipotent power to bless His covenant people beyond natural limitations, setting the theological stage for both the blessings of obedience and the severe consequences of apostasy detailed later in the song.
Context
Literary Context
This verse is intricately woven into the fabric of the "Song of Moses" (Deuteronomy 32:1-43), a profound prophetic poem delivered by Moses in the twilight of his life, just prior to Israel's momentous entry into the Promised Land. The song functions as both a solemn covenant testament and a divine lawsuit, meticulously recounting God's steadfast faithfulness to Israel from their miraculous deliverance out of Egypt, through the arduous wilderness wanderings, and to the very threshold of the land of promise. It sharply contrasts God's unwavering goodness and lavish provision with Israel's persistent inclination towards rebellion and spiritual amnesia. Verse 13, in particular, serves as a powerful testament to the boundless blessings showered upon Israel, immediately preceding the stern warnings against apostasy that follow, most notably in Deuteronomy 32:15. The imagery of divine provision here magnifies the sheer magnitude of God's grace, thereby rendering Israel's subsequent unfaithfulness all the more egregious and inexcusable.
Historical & Cultural Context
Deuteronomy 32:13 speaks directly to Israel's transformative journey from abject slavery in Egypt, through the desolate and arid wilderness, to the precipice of entering the fertile land of Canaan. The phrase "high places of the earth" can be understood literally as the elevated, more productive regions of the Promised Land, symbolizing their future dominion and prosperity, or metaphorically, as Israel's exalted status among the nations. The striking imagery of "honey out of the rock" and "oil out of the flinty rock" resonates profoundly with the challenging and often barren environment of the wilderness, as well as the rugged, stony terrain characteristic of Canaan. While wild honey could indeed be found in rocky crevices and olive trees, a crucial source of oil, are known to thrive in stony soil, the specific mention of "flinty rock" (Hebrew: challâmîysh) emphasizes an almost miraculous extraction of sustenance from the most unyielding and improbable sources. This evocative language deliberately recalls God's supernatural provision during the Exodus, such as the miraculous manna from heaven and the life-giving water from the rock. The verse beautifully encapsulates the fulfillment of God's ancient promise to bring His people into a "land flowing with milk and honey," a recurrent descriptor throughout the Pentateuch (e.g., Deuteronomy 8).
Key Themes
The overarching theme of Deuteronomy 32 is the stark contrast between God's unwavering covenant faithfulness and Israel's recurrent unfaithfulness. Within this grand narrative, verse 13 powerfully articulates the themes of Divine Provision and Abundance. The imagery of "riding on the high places" and eating the "increase of the fields" signifies God's boundless capacity to provide for His people, even in seemingly barren or difficult circumstances, leading them into a life of dominion and plenty under divine favor. This extends to Miraculous Sustenance, as "honey out of the rock, and oil out of the flinty rock" serve as potent metaphors for provision that transcends natural means, highlighting God's unique ability to bring forth life and sustenance from the most unyielding and improbable places. Furthermore, the declaration "He made him ride on the high places of the earth" suggests not merely physical elevation but also a position of Elevation and Blessing, indicating God's sovereign intent to exalt Israel among the nations, granting them a privileged status and a land of unparalleled richness and strategic importance.
Exposition and Analysis
Key Word Analysis
From an unused root meaning "to be high," this term (H1116) typically refers to an elevation, height, or wave. While bâmâh can sometimes denote pagan cultic sites (e.g., Numbers 22:41), in this context, especially when combined with "of the earth," it signifies a position of triumph, dominion, and security. It metaphorically implies God setting Israel above other nations, granting them a place of preeminence and control over the land, rather than being subjugated. This is a "riding" in triumph and authority, symbolizing God's act of exalting His people to a position of honor and advantage.
From an unused root meaning "to be gummy," this word (H1706) refers to honey or, by analogy, syrup. In biblical literature, dᵉbash frequently symbolizes prosperity, abundance, and the inherent richness of the Promised Land, famously described as "a land flowing with milk and honey" (e.g., Exodus 3:8). The imagery of drawing it "out of the rock" profoundly emphasizes the extraordinary and unexpected nature of this provision, signifying God's ability to provide sweetness, delight, and sustenance even in the harshest or most improbable environments.
Probably from a root meaning "to be hard," this term (H2496) specifically denotes flint or a particularly hard, unyielding type of rock. Its inclusion here intensifies the miraculous nature of God's provision. While çelaʻ (rock, H5553) might imply a general rocky outcrop, challâmîysh specifically highlights the extreme difficulty, if not outright impossibility, of extracting oil from such a source by natural means. It powerfully underscores the divine, supernatural intervention required for such abundance to flow, emphasizing God's ability to bring forth life from the most barren and resistant places.
Verse Breakdown
"He made him ride on the high places of the earth"
This initial clause vividly describes God's sovereign act of exalting Israel. "Riding on the high places" conveys a profound sense of triumph, dominion, and secure possession. It signifies that God elevated His chosen people to a position of prominence, authority, and advantage over the land and among the surrounding nations, granting them a place of honor and safety. This is a powerful metaphor for God granting them decisive victory and the privileged inheritance of a superior land.
"that he might eat the increase of the fields"
This phrase elucidates the glorious purpose of Israel's elevation: to joyfully partake in and enjoy the abundant produce of the land. "Increase of the fields" refers to the rich agricultural bounty—including grains, fruits, and vegetables—that would abundantly sustain them. This highlights God's comprehensive provision of physical sustenance, prosperity, and the fulfillment of His covenant promise for a fertile and productive land.
"and he made him to suck honey out of the rock"
This striking and vivid imagery powerfully illustrates God's miraculous provision of sustenance from seemingly impossible or highly improbable sources. To "suck honey" implies an intimate, effortless, and delightful enjoyment of sweetness. The act of finding or drawing honey "out of the rock" points to God's unparalleled ability to provide even in barren, unexpected, or unyielding places, symbolizing unexpected delight, miraculous blessings, and the transformation of scarcity into abundance.
"and oil out of the flinty rock"
This final clause further emphasizes the extraordinary, almost paradoxical, nature of God's abundant provision. "Oil" (most likely olive oil) was an indispensable staple for food, illumination, and anointing, symbolizing blessing, prosperity, and spiritual favor. The act of extracting it from "flinty rock" (a particularly hard, unyielding stone) underscores the supernatural power of God to bring forth essential and valuable resources from the most unlikely, difficult, and naturally unproductive environments, far beyond the realm of human capability or natural means.
Literary Devices
Deuteronomy 32:13 is exceptionally rich in Imagery and Metaphor, painting a vivid and compelling picture of divine provision. The phrase "He made him ride on the high places of the earth" functions as a profound Metaphor for Israel's elevated status, dominion, and secure possession of the land, rather than a literal act of riding. It signifies their preeminent position of honor and security among nations and their inheritance of a fertile and strategically important land. The subsequent clauses, "honey out of the rock, and oil out of the flinty rock," are powerful Hyperboles and Metaphors for miraculous and super-abundant provision. While wild honey could indeed be found in rocky crevices and olive trees are known to grow in stony soil, the emphatic mention of "flinty rock" pushes the imagery beyond mere natural explanation, suggesting an almost impossible or divinely orchestrated extraction. This serves as potent Symbolism for God's ability to provide supernaturally, transforming barrenness into overflowing abundance. The entire verse also employs Parallelism in its structure, repeating the pattern of God's active intervention ("He made him...") followed by the resulting benefit, thereby reinforcing the central theme of divine initiative and boundless blessing.
Theological and Thematic Connections
Deuteronomy 32:13 profoundly reveals the immutable character of God as an omnipotent, benevolent, and utterly faithful Provider. It underscores His unwavering covenant faithfulness, demonstrating His steadfast commitment to bless and sustain His people far beyond their natural capacities, merits, or deserts. This verse establishes a crucial theological foundation for understanding God's desire not merely to provide for basic needs, but to lavish His people with abundance, elevate them to a position of honor, and grant them dominion. It speaks powerfully to the miraculous nature of His care, reminding us that His resources are not limited by earthly constraints or natural laws; He can bring forth life, sustenance, and prosperity even from the most unyielding circumstances. This divine provision is a magnificent testament to His unwavering love, His sovereign power, and the unfailing fulfillment of His promises, serving as a powerful reminder of His absolute sovereignty over all creation and His intimate, redemptive involvement in the lives of His chosen ones.
Reflection and Application
Deuteronomy 32:13 offers a timeless and profoundly encouraging message of hope and assurance for believers navigating the complexities of modern life. It calls us to cultivate an unwavering trust in God's boundless capacity to provide for us, not merely adequately, but with overflowing abundance, even when our circumstances appear barren, overwhelming, or utterly devoid of natural solutions. This verse powerfully encourages us to look beyond perceived natural limitations and human ingenuity, recognizing that our Heavenly Father delights in bringing forth blessings from the most unexpected sources and in ways that defy our expectations and logic. It challenges us to diligently remember God's past faithfulness in our personal lives and in the grand narrative of His people, thereby cultivating a deep, abiding confidence in His divine provision for all future challenges. Just as He sovereignly elevated Israel and miraculously sustained them in the desolate wilderness, He desires to lead us into places of profound spiritual prosperity and abundant life, enabling us to thrive even in the most difficult or unyielding terrains of our existence. Our appropriate response should be one of profound grateful remembrance, unwavering faith in His unfailing goodness, and a joyful anticipation of His continued miraculous provision.
Questions for Reflection
FAQ
Does "honey out of the rock, and oil out of the flinty rock" refer to literal events or is it purely metaphorical?
While the imagery in Deuteronomy 32:13 is rich with metaphor and hyperbole, it is deeply rooted in the historical reality of God's miraculous and abundant provision for Israel. It's a blend of literal possibilities amplified by metaphorical language to highlight God's divine power and generosity. Wild honey could indeed be found in crevices of rocks, and olive trees, which produce the oil, are known to thrive even in rocky soil. However, the specific mention of "flinty rock" (Hebrew: challâmîysh), a particularly hard and unyielding stone, pushes the description beyond mere natural occurrence. It emphasizes the extraordinary, almost impossible, and inherently supernatural nature of God's provision, making the difficult or impossible effortless for Him. This vivid imagery deliberately echoes and reinforces other miraculous provisions in the wilderness narrative, such as water gushing miraculously from a solid rock (e.g., Exodus 17:6) or manna appearing daily from heaven (e.g., Exodus 16:4). Thus, it is a powerful literary device that underscores the boundless and supernatural nature of God's care.
Christ-Centered Fulfillment
Deuteronomy 32:13, with its vivid portrayal of God's lavish, miraculous, and elevating provision for Israel, finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The "high places of the earth" and the abundance of the fields, symbolizing dominion, prosperity, and exalted status, are fully realized in Christ, who has been given all authority in heaven and on earth. He is the one who truly elevates His people, not merely to an earthly kingdom, but to a heavenly one, seating us with Him in the heavenly places, granting us spiritual dominion and an eternal inheritance. Furthermore, the striking imagery of "honey out of the rock, and oil out of the flinty rock" powerfully foreshadows Christ as the inexhaustible source of all spiritual sustenance, even from the most unlikely or seemingly barren circumstances. He is the spiritual Rock from whom the living water of salvation flows, and from whom true spiritual nourishment, sweeter than any earthly honey, and the anointing of the Holy Spirit (symbolized by oil), are supernaturally drawn. Through His sacrificial death on the cross, Christ transformed the "flinty rock" of human sin, divine judgment, and the Law's condemnation into the very source of eternal life, abundant grace, and spiritual anointing. He provides not just physical sustenance, but is Himself the bread of life and the living water, ensuring that all who believe in Him will never hunger or thirst again, experiencing a provision that is truly supernatural, eternal, and infinitely satisfying.