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Commentary on Deuteronomy 32 verses 7–14
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 32:14, nestled within the profound "Song of Moses," paints a vibrant picture of God's lavish and exquisite provision for the nation of Israel. Through rich agricultural and pastoral imagery, the verse describes a state of unparalleled prosperity and sustenance, highlighting the choicest produce of the land and the finest livestock. It stands as a powerful testament to God's faithful and generous care, demonstrating His commitment to bless His people abundantly, far beyond mere subsistence, as a demonstration of His covenant loyalty and overflowing goodness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 32:14 is rich in literary artistry, primarily employing Imagery to paint a vivid, sensory picture of God's abundant provision. The detailed listing of "butter of kine," "milk of sheep," "fat of lambs," "rams of the breed of Bashan," "fat of kidneys of wheat," and "pure blood of the grape" appeals directly to the senses of taste, touch, and sight, allowing the listener or reader to almost experience the richness and quality of the bounty. The verse also makes powerful use of Metaphor, most notably in "fat of kidneys of wheat" and "pure blood of the grape." These are not literal descriptions but figurative expressions that elevate the quality and essence of the produce, transforming common foodstuffs into symbols of divine excellence and life-giving sustenance. The cumulative effect of these lavish descriptions borders on Hyperbole, exaggerating the extent of the provision to underscore God's boundless generosity and the unparalleled nature of His blessing. Furthermore, the verse utilizes Merism or Synecdoche by listing specific, representative elements (dairy, meat, grain, wine) to encompass the totality of agricultural and pastoral wealth, signifying complete and comprehensive provision.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 32:14 transcends a mere inventory of foodstuffs; it is a profound theological statement about the character of God and His relationship with His people. The lavishness described is a tangible manifestation of God's covenant faithfulness and His desire for Israel's flourishing. This abundance is not accidental but purposeful, demonstrating Yahweh's commitment to provide for His chosen nation in a way that reflects His own glory and generosity. It teaches that God delights in blessing His people with the very best, not just meeting their basic needs but overflowing them with goodness. This material prosperity was a sign of His presence and favor, a foretaste of the full redemption and restoration He would bring. The verse also subtly highlights the concept of dependence; Israel's prosperity was entirely contingent on God's provision, not their own efforts, fostering a spirit of gratitude and trust.
REFLECTION AND APPLICATION
Deuteronomy 32:14 serves as a timeless reminder of God's boundless generosity and meticulous care for His people. While the specific blessings for ancient Israel were often agricultural and pastoral, the underlying principle of God's abundant provision remains profoundly relevant for believers today. We are called to recognize that God is not a God of scarcity but of surplus, not of mere adequacy but of overflowing goodness. This verse encourages us to cultivate a deep trust in His ability and willingness to meet our needs, both physical and spiritual, often providing far beyond what we could ask or imagine. It challenges us to look beyond immediate circumstances and see the countless ways God provides "fat of kidneys of wheat" and "pure blood of the grape" in our own lives—whether through daily sustenance, unexpected blessings, spiritual nourishment from His Word, the rich fellowship of His church, or the gifts of grace that sustain our souls. Such a perspective fosters profound gratitude and a deeper reliance on His unfailing love, prompting us to respond with worship and generosity.
Questions for Reflection
FAQ
Why does the KJV say "butter of kine" instead of milk?
Answer: The King James Version's translation of "butter" (Hebrew ḥemʾâ, H2529) in this context refers to a rich, thick dairy product, likely curdled milk, cream, or a form of soft cheese, rather than the solidified butter we know today. In ancient pastoral societies, milk was often processed into more stable and concentrated forms for storage and consumption. "Kine" (Hebrew bâqâr, H1241) is an archaic English term for cattle. So, "butter of kine" signifies the finest, richest dairy products derived from cattle, emphasizing the quality and abundance of their yield.
What is "fat of kidneys of wheat"?
Answer: This is a powerful poetic metaphor, not a literal description. In ancient Hebrew thought, the "kidneys" (Hebrew kilyâh, H3629) were often associated with the innermost, vital, or choicest part of a being or thing, representing the very core or essence. Therefore, "fat of kidneys of wheat" refers to the richest, most nourishing, and finest quality of wheat flour. It signifies the very essence and best yield of the grain, capable of producing the most satisfying and nutrient-dense bread. It speaks to the superlative quality of the agricultural bounty God provided.
Does "pure blood of the grape" refer to literal blood?
Answer: No, "pure blood of the grape" is a vivid and potent metaphor for wine or fresh grape juice. The term "blood" (Hebrew dâm, H1818) emphasizes the life-giving essence, vibrancy, and richness of the grape, while "pure" (Hebrew chemer, H2561) signifies its unadulterated, excellent quality. It is a poetic way to describe the finest vintage or freshest juice from abundant vineyards, symbolizing joy, prosperity, and divine blessing. It has no connection to literal blood, the consumption of which was strictly forbidden in Israelite law (e.g., Leviticus 17:11).
CHRIST-CENTERED FULFILLMENT
Deuteronomy 32:14, with its vivid portrayal of God's lavish provision for Israel, finds its ultimate and most profound fulfillment in Jesus Christ. The physical abundance of "butter of kine," "fat of kidneys of wheat," and "pure blood of the grape" foreshadows the spiritual abundance and eternal sustenance offered through Him. Jesus Himself declares, "I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst." He is the true and living manna from heaven, providing spiritual nourishment that far surpasses any earthly provision. Furthermore, the "pure blood of the grape" powerfully prefigures the new covenant established in His own blood, shed on the cross for the forgiveness of sins, as He proclaimed at the Last Supper (e.g., Luke 22:20). Through His sacrifice, Christ provides not merely sustenance but abundant life (as promised in John 10:10), satisfying the deepest spiritual hunger and thirst. He is the ultimate Good Shepherd who leads His flock to green pastures and still waters, ensuring their complete provision and flourishing in every dimension of their being, culminating in the eternal feast of salvation.