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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 32:15–18. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here a description of the apostasy of Israel from God, which would shortly come to pass, and to which already they had a disposition. One would have thought that a people under so many obligations to their God, in duty, gratitude, and interest, would never have turned from him; but, alas! they turned aside quickly. Here are two great instances of their wickedness, and each of them amounted to an apostasy from God: -
I.Security and sensuality, pride and insolence, and the other common abuses of plenty and prosperity, Deu 32:15.
These people were called Jeshurun - an upright people (so some), a seeing people, so others: but they soon lost the reputation both of their knowledge and of their righteousness; for, being well-fed,
1.They waxed fat, and grew thick, that is, they indulged themselves in all manner of luxury and gratifications of their appetites, as if they had nothing to do but to make provision for the flesh, to fulfil the lusts of it. They grew fat, that is, they grew big and unwieldy, unmindful of business, and unfit for it; dull and stupid, careless and senseless; and this was the effect of their plenty. Thus the prosperity of fools destroys them, Pro 1:32. Yet this was not the worst of it.
2.They kicked; they grew proud and insolent, and lifted up the heel even against God himself. If God rebuked them, either by his prophets or by his providence, they kicked against the goad, as an untamed heifer, or a bullock unaccustomed to the yoke, and in their rage persecuted the prophets, and flew in the face of providence itself. And thus he forsook God that made him (not paying due respect to his creator, nor answering the ends of his creation), and put an intolerable contempt upon the rock of his salvation, as if he were not indebted to him for any past favours, nor had any dependence upon him for the future. Those that make a god of themselves and a god of their bellies, in pride and wantonness, and cannot bear to be told of it, certainly thereby forsake God and show how lightly they esteem him.
II.Idolatry was the great instance of their apostasy, and which the former led them to, as it made them sick of their religion, self-willed, and fond of changes. Observe,
1.What sort of gods they chose and offered sacrifice to, when they forsook the God that made them, Deu 32:16, Deu 32:17. This aggravated their sin that those very services which they should have done to the true God they did,
(1.)To strange gods, that could not pretend to have done them any kindness, or laid them under any obligation to them, gods that they had no knowledge of, nor could expect any benefit by, for they were strangers. Or they are called strange gods, because they were other than the one only true God, to whom they were betrothed and ought to have been faithful.
(2.)To new gods, that came newly up; for even in religion, the antiquity of which is one of its honours, vain minds have strangely affected novelty, and, in contempt of the Ancient of days, have been fond of new gods. A new god! can there be a more monstrous absurdity? Would we find the right way to rest, we must ask for the good old way, Jer 6:16. It was true their fathers had worshipped other gods (Jos 24:2), and perhaps it had been some little excuse if the children had returned to them; but to serve new gods whom their fathers feared not, and to like them the better for being new, was to open a door to endless idolatries.
(3.)They were such as were no gods at all, but mere counterfeits and pretenders; their names the invention of men's fancies, and their images the work of men's hands. Nay,
(4.)They were devils. So far from being gods, fathers and benefactors to mankind, they really were destroyers (so the word signifies), such as aimed to do mischief. If there were any spirits or invisible powers that possessed their idol-temples and images, they were evil spirits and malignant powers, whom yet they did not need to worship for fear they should hurt them, as they say the Indians do; for those that faithfully worship God are out of the devil's reach: nay, the devil can destroy those only that sacrifice to him. How mad are idolaters, who forsake the rock of salvation to run themselves upon the rock of perdition!
2.What a great affront this was to Jehovah their God.
(1.)It was justly interpreted a forgetting of him (Deu 32:18): Of the Rock that begat thee thou art unmindful. Mindfulness of God would prevent sin, but, when the world is served and the flesh indulged, God is forgotten; and can any thing be more base and unworthy than to forget the God that is the author of our being, by whom we subsist, and in whom we live and move? And see what comes of it, Isa 17:10, Isa 17:11, Because thou hast forgotten the God of thy salvation, and hast not been mindful of the Rock of thy strength, though the strange slips be pleasant plants at first, yet the harvest at last will be a heap in the day of grief and of desperate sorrow. There is nothing got by forgetting God.
(2.)It was justly resented as an inexcusable offence: They provoked him to jealousy and to anger (Deu 32:16), for their idols were abominations to him. See here God's displeasure against idols, whether they be set up in the heart or in the sanctuary.
[1.]He is jealous of them, as rivals with him for the throne in the heart.
[2.]He hates them, as enemies to his crown and government.
[3.]He is, and will be, very angry with those that have any respect or affection for them. Those consider not what they do that provoke God; for who knows the power of his anger?
Historical interpretation
Three Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Every kind of honour and happiness was bestowed upon you, and then was fulfilled that which is written, "My beloved ate and drank, and was enlarged and became fat, and kicked." [Deuteronomy 32:15] Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and has become blind in His faith, neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world. [Wisdom 2:24]
For thus it is written: "And it came to pass after certain days, that Cain brought of the fruits of the earth a sacrifice unto God; and Abel also brought of the firstlings of his sheep, and of the fat thereof. And God had respect to Abel and to his offerings, but Cain and his sacrifices He did not regard. And Cain was deeply grieved, and his countenance fell. And God said to Cain, Why are you grieved, and why is your countenance fallen? If you offer rightly, but do not divide rightly, have you not sinned? Be at peace: your offering returns to yourself, and you shall again possess it. And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him." [Genesis 4:3-8] You see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother [Genesis 27:41-45]. Envy made Joseph be persecuted unto death, and to come into bondage. [Genesis 37:18-28] Envy compelled Moses to flee from the face of Pharaoh king of Egypt, when he heard these words from his fellow-countryman, "Who made you a judge or a ruler over us? Will you kill me, as you killed the Egyptian yesterday?" [Exodus 2:14] On account of envy, Aaron and Miriam had to make their abode without the camp. [Numbers 12:14-15] Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God's servant Moses. [Numbers 16:33] Through envy, David not only underwent the hatred of foreigners, but was also persecuted by Saul king of Israel. [1 Samuel 21:10-15]
For we have continuous need for a curb to keep us walking straight on the path, since even the Jews wandered from the path and drew down upon themselves the anger of heaven. When they enjoyed considerable ease and had become free after their harsh bondage in Egypt, they should have given greater thanks and been more eager to offer their praise to the Master. They should have been better disposed toward him who had bestowed such benefits upon them. But they did quite the opposite and were ruined by the ease which was theirs in abundance. On this account the Holy Scripture accuses them and says, “Jacob ate his fill; the darling became fat and frisky.”
One must not so much admire those saints who in the height of sorrow were so pious and lovers of wisdom as those who, even when the turbulence subsided and tranquility ensued, remained in the same goodness and earnestness.
“They ate” and drank “and kicked.” When fed with their manna, they ought not to have asked for luxury, seeing they had known the evils which proceed from it. And they acted precisely as if a free child, when sent to school, should ask to be reckoned with the slaves and to wait on them. So did these people also in seeking Egypt. While receiving all needful sustenance, such as becomes a free person, and already sitting at his father’s table, he still has a longing for the ill-savored and noisy one of the servants.
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Summary
Deuteronomy 32:15, a pivotal verse within the prophetic "Song of Moses," serves as a stark and poignant warning to Israel, foretelling their future spiritual apostasy. Despite God's unwavering faithfulness and abundant provision, the verse vividly portrays Israel, poetically named "Jeshurun," becoming complacent and rebellious due to prosperity. This powerful imagery of a well-fed animal kicking its master powerfully illustrates their profound ingratitude and eventual abandonment of the very God who created them and stands as the steadfast "Rock of their salvation." It underscores the timeless and dangerous peril of material abundance leading to spiritual decline and a forsaking of divine grace.
Context
Literary Context
This verse is deeply embedded within the "Song of Moses" (Deuteronomy 32), a profound prophetic poem delivered by Moses just before his death. The song functions as a covenant lawsuit, a divine witness against Israel, detailing their anticipated future disobedience and the subsequent divine judgment. However, it also holds the promise of God's ultimate restoration and enduring faithfulness. The song commences with a majestic declaration of God's perfect character and mighty deeds (as seen in Deuteronomy 32:3-4) and then transitions to recount His tender, parental care for Israel, often likened to an eagle stirring its nest and carrying its young (compare Deuteronomy 32:11-12). Verse 15 marks a dramatic and sorrowful shift, starkly contrasting God's steadfast love and provision with Israel's predicted apostasy once they settle and prosper in the Promised Land. The song serves as a foundational theological text, designed to be remembered and recited by future generations, providing a comprehensive framework for understanding Israel's cyclical history of rebellion and God's enduring covenant faithfulness.
Historical & Cultural Context
The Israelites stand on the precipice of entering the land of Canaan, a land flowing with milk and honey, a stark and welcome contrast to their forty years of wilderness wandering and utter dependence on manna and miraculous provision. Moses, having led them for decades, is acutely aware of the temptations that prosperity and settled living will bring. The imagery of a "fat" animal "kicking" is drawn directly from ancient Near Eastern agricultural life, where a well-fed ox or donkey might become unruly, difficult to manage, and rebellious against its owner or yoke. This powerful metaphor would have been immediately understood by the agrarian Israelite audience, vividly illustrating how physical abundance, instead of fostering gratitude and deeper obedience, could ironically lead to spiritual arrogance, self-sufficiency, and a defiant rejection of divine authority. The prevailing cultural expectation was that blessings from God would lead to greater devotion and adherence to the covenant, but Moses, with prophetic foresight, warns of the inverse, a common human failing seen throughout biblical history.
Key Themes
Deuteronomy 32:15 contributes significantly to several major theological and narrative themes within Deuteronomy and the broader Old Testament. One prominent theme is Prosperity's Peril, where material abundance and comfort, rather than fostering gratitude and humility, ironically become a catalyst for spiritual arrogance and rebellion against God. The verse's vivid imagery of "Jeshurun waxed fat, and kicked" perfectly encapsulates how an increase in physical blessings can lead to spiritual complacency and self-sufficiency, causing a people to forget their divine Benefactor. This directly links to Moses' earlier warnings in Deuteronomy 8:11-14, where he cautions Israel not to forget the Lord when they have eaten and are full. Another key theme is Ingratitude and Rebellion, as Israel, despite being called "Jeshurun" (a poetic, idealized name meaning "the upright one"), is depicted as forsaking the very God who made them and provided for them. This highlights a profound lack of gratitude for divine blessings and a tragic betrayal of their covenant relationship. Finally, the theme of God as the "Rock of Salvation" is central. To "lightly esteem the Rock of his salvation" means to disregard God's foundational role as their deliverer, protector, and ultimate source of strength. This title, "Rock" (Hebrew: Tzur), emphasizes God's unchangeable nature, His reliability, and His enduring faithfulness, standing in stark contrast to Israel's fickle and ungrateful heart.
Exposition and Analysis
Key Word Analysis
This poetic and affectionate term for Israel, meaning "the upright one" or "the righteous one," is used with profound irony in this context. It highlights the stark contrast between Israel's ideal identity and their actual, anticipated behavior. The name itself is a call to their intended character and covenant calling, making their rebellion even more poignant and tragic. Its use underscores the depth of their spiritual fall from grace, as they fail to live up to the very name God has given them.
This powerful agricultural metaphor describes a well-fed animal that, having gained strength and comfort from its owner's provision, becomes unruly and rebels against its master or the yoke. Shâman implies becoming plump, prosperous, or gross, while bâʻaṭ means to trample down, despise, or kick. Together, these terms vividly illustrate how Israel's material prosperity and physical comfort led to spiritual arrogance, self-sufficiency, and a defiant rejection of God's authority and covenant relationship.
This term is a profound and frequently used descriptor for God throughout the Old Testament, emphasizing His steadfastness, immutability, strength, and reliability as a refuge and source of salvation. It contrasts sharply with Israel's wavering loyalty and highlights the unchangeable nature of the God they "lightly esteemed." The "Rock of his salvation" signifies God as the unshakeable foundation of their existence, deliverance from bondage, and ongoing security.
Verse Breakdown
"But Jeshurun waxed fat, and kicked"
This opening clause immediately introduces the central conflict and the tragic turning point. The affectionate, idealized name "Jeshurun" is juxtaposed with the harsh reality of their future actions. "Waxed fat" signifies the abundance of prosperity and material blessings God bestowed upon them, while "kicked" vividly portrays their subsequent rebellion, ingratitude, and a defiant rejection of divine authority, much like a pampered animal turning on its master.
"thou art waxen fat, thou art grown thick, thou art covered [with fatness]"
This repetition and intensification of the imagery of "fatness" serves to emphasize the pervasive and overwhelming extent of Israel's material prosperity. By extension, it highlights their spiritual complacency and self-indulgence. The accumulation of blessings, intended to foster gratitude and devotion, led instead to a hardening of heart and a dangerous sense of self-sufficiency that tragically obscured their utter dependence on God.
"then he forsook God [which] made him"
This clause reveals the direct and devastating consequence of their prosperity-induced arrogance and rebellion. To "forsake God" means to abandon their covenant relationship with the One who brought them into existence as a nation, delivered them from bondage in Egypt, and faithfully sustained them through the wilderness. It signifies a profound act of betrayal against their Creator, Redeemer, and Sustainer.
"and lightly esteemed the Rock of his salvation"
This final phrase describes the profound spiritual apathy, contempt, and disregard that resulted from their act of forsaking God. To "lightly esteem" means to treat with contempt, to despise, or to consider as worthless and insignificant. The "Rock of his salvation" refers to God as their unwavering source of deliverance, protection, strength, and eternal well-being. Israel's actions demonstrate a profound and dangerous disregard for the very foundation of their security, identity, and existence.
Literary Devices
Deuteronomy 32:15 is rich in powerful Metaphor, primarily seen in the phrase "Jeshurun waxed fat, and kicked." This vivid agricultural image of a well-fed animal becoming unruly and rebellious against its owner powerfully illustrates Israel's spiritual pride and ingratitude stemming from their prosperity. The profound Irony of calling rebellious Israel "Jeshurun," meaning "the upright one," is striking. This stark contrast between their idealized, God-given name and their actual, anticipated behavior underscores the depth of their spiritual decline and the tragedy of their unfaithfulness. Furthermore, the Repetition of "waxen fat," "grown thick," and "covered with fatness" serves to emphasize the excessive nature of their prosperity and its pervasive, detrimental effect on their spiritual state, highlighting how thoroughly they became consumed by their blessings rather than being grateful for them. The verse also employs Personification, attributing human-like rebellious actions (kicking, forsaking, lightly esteeming) to the nation of Israel, making their spiritual failure more relatable and impactful for the audience.
Theological and Thematic Connections
Deuteronomy 32:15 stands as a profound theological statement on the dangers inherent in prosperity and the enduring problem of human ingratitude in the face of divine blessing. It reveals a recurring, tragic pattern in biblical history: God's people, when blessed with abundance and comfort, often forget their utter dependence on Him, leading to spiritual complacency, arrogance, and ultimately, rebellion. This verse underscores the immutable character of God as the "Rock of salvation" – steadfast, reliable, and the ultimate source of deliverance – contrasting sharply with the fickle and unfaithful nature of humanity. It serves as a timeless warning that material comfort, if not received with humility and profound gratitude, can become a dangerous stumbling block to spiritual devotion and a catalyst for forsaking the very God who provides all good things.
Reflection and Application
Deuteronomy 32:15 offers a timeless and sobering caution for individuals and communities in every generation. It challenges the common misconception that prosperity automatically leads to spiritual flourishing or deeper devotion. Instead, it reveals the profound spiritual peril that can accompany material comfort, success, and even abundant spiritual blessings. When we "wax fat" in our lives—whether through financial stability, good health, social standing, intellectual achievements, or even spiritual gifts—there is a subtle but powerful temptation to become self-sufficient, to forget our utter dependence on God, and to "kick" against His guidance and commands. This can manifest as spiritual apathy, a decline in prayer and worship, a subtle shift from gratitude to entitlement, or a casual disregard for God's Word. The verse calls us to a radical re-evaluation of our blessings, urging us to recognize them as gifts from God that should deepen our devotion, not diminish it. True spiritual health requires constant vigilance, ensuring that our hearts remain humble, grateful, and ever-dependent on God, always remembering that He alone is the "Rock of our salvation" in all circumstances, whether in want or in abundance.
Questions for Reflection
FAQ
What is the significance of the name "Jeshurun" in this context?
"Jeshurun" (יְשֻׁרוּן, Yᵉshurûwn') is a poetic, affectionate, and idealized name for Israel, meaning "the upright one" or "the righteous one." Its use in Deuteronomy 32:15 is deeply ironic. While the name points to Israel's intended identity and their covenant calling to be a righteous nation set apart for God, the verse immediately describes their actual, anticipated behavior: becoming rebellious and forsaking God. This stark contrast highlights the profound tragedy of their spiritual failure and the depth of their ingratitude despite God's faithful provision and His gracious choice of them.
Why is God called "the Rock of his salvation"?
The title "Rock" (צוּר, tsûwr') is a powerful and frequently used metaphor for God throughout the Old Testament. It signifies His unchangeable nature, His steadfastness, His reliability, and His role as an unshakeable refuge and source of strength. When God is called "the Rock of his salvation," it emphasizes that He is the ultimate, unwavering foundation of Israel's deliverance from bondage, their protection in the wilderness, and their ongoing security and well-being. Israel's act of "lightly esteeming" this Rock underscores their profound folly and spiritual blindness in disregarding the very source of their existence, identity, and salvation. This imagery is found in many passages, such as Psalm 18:2 and Isaiah 26:4.
How does "waxed fat, and kicked" apply to believers today?
The imagery of "waxed fat, and kicked" serves as a potent and timeless metaphor for spiritual complacency and rebellion that can arise from material comfort, success, or even abundant spiritual blessings. For believers today, it warns against the danger of allowing prosperity to foster self-sufficiency rather than deeper dependence on God. When we become comfortable, whether financially, socially, or spiritually, we can subtly begin to forget our need for God, "kicking against" His commands, neglecting spiritual disciplines, and "lightly esteeming" Him as the ultimate source of our salvation and all good things. This principle is echoed in the New Testament's warnings about the deceitfulness of wealth and the need for humility and vigilance, as seen in passages like 1 Timothy 6:17-19 and Revelation 3:17.
Christ-Centered Fulfillment
Deuteronomy 32:15, with its poignant depiction of Israel's failure due to prosperity and their forsaking of God, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. While "Jeshurun" (Israel) "waxed fat, and kicked," forsaking the God who made them and lightly esteeming their Rock, Jesus, the true Israelite and the perfect Son, never "waxed fat" in self-sufficiency or rebelled. Instead, He perfectly embodied humility, obedience, and dependence on the Father, even unto death on the cross (as described in Philippians 2:8). He is the true "Rock of our salvation," not merely lightly esteemed but the very cornerstone rejected by humanity, yet chosen by God and precious (as prophesied in Psalm 118:22 and fulfilled in Matthew 21:42). Israel's rebellion highlighted their inherent inability to maintain covenant faithfulness; however, Christ's perfect obedience fully atoned for the "forsaking God" that humanity, like Israel, is prone to. Through His sacrifice, Jesus became the new and living way to God, offering true salvation that is not dependent on human performance or material prosperity, but on faith in Him. He is the spiritual Rock from whom living water flows (as seen in 1 Corinthians 10:4), providing eternal sustenance that guards against the spiritual "fatness" and rebellion described in Deuteronomy. In Christ, believers are empowered by the Holy Spirit to live in true "uprightness," fulfilling the ideal of "Jeshurun" not by their own strength or prosperity, but by His indwelling life, ensuring they do not "kick" against the Lord but walk in grateful and humble obedience.