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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?
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Summary
Deuteronomy 32:17, a profound indictment within the prophetic "Song of Moses," vividly foretells Israel's tragic future apostasy, revealing their profound spiritual rebellion against the one true God. Despite Yahweh's faithful deliverance and sustenance, the nation would tragically turn to worship malevolent spiritual entities and unknown, novel deities, thereby forsaking their covenant relationship and inviting severe divine judgment. This verse underscores the grave spiritual reality that idolatry is not merely misguided devotion but a direct affront to God, often involving unwitting interaction with demonic forces.
Context
Literary Context
Deuteronomy 32:17 is deeply embedded within the "Song of Moses" (Deuteronomy 32), a divinely inspired poetic and prophetic discourse serving as Moses' final message and a covenant lawsuit against Israel. Delivered just before Moses' death and Israel's entry into the Promised Land, this song recounts God's benevolent acts towards His people, contrasts His perfect character with Israel's impending unfaithfulness, and foretells the severe consequences of their rebellion. Verse 17 specifically falls within a section (Deuteronomy 32:15-18) that graphically describes Israel's spiritual decline, portraying them as having "grown fat" and forsaken the God who made them. The song's overarching purpose is to serve as an enduring "witness" against Israel, a prophetic warning ensuring that their future apostasy would be without excuse, given God's consistent faithfulness and their explicit covenant obligations.
Historical & Cultural Context
At the time of this prophecy, Israel stood on the threshold of the Promised Land, a region saturated with diverse pagan worship practices. The Canaanite pantheon, including prominent deities like Baal, Asherah, and Molech, involved abhorrent practices such as ritual prostitution and child sacrifice. Moses' words serve as a crucial pre-emptive warning against assimilation into these idolatrous cultures, which would inevitably lead to spiritual corruption. The covenant established at Mount Sinai explicitly prohibited the worship of other gods, beginning with the First Commandment. This verse highlights the profound temptation Israel would face to abandon their unique relationship with Yahweh, the God who delivered them from Egyptian bondage, for the perceived fertility and prosperity promised by the surrounding pagan cults. The historical trajectory of Israel, as tragically recorded in books like Judges and 1 Kings, confirms the devastating fulfillment of this prophecy.
Key Themes
This verse powerfully contributes to several overarching themes in Deuteronomy and the broader biblical narrative. Firstly, it emphasizes Apostasy and Idolatry, portraying Israel's turning away from Yahweh as a profound spiritual betrayal and a direct violation of their covenant. The act of sacrificing to "devils" and "new gods" underscores the theme of Spiritual Adultery, where Israel abandons their divine Husband for illicit spiritual relationships, much like a wife abandoning her husband for another. Secondly, it introduces the chilling theme of Demonic Influence, revealing that pagan worship is not merely misguided devotion to inert idols but involves interaction with malevolent spiritual beings. This insight elevates idolatry beyond a simple cultural practice to a realm of spiritual warfare, highlighting the spiritual reality behind false worship. Finally, the mention of "new [gods that] came newly up" highlights the theme of Spiritual Novelty versus Enduring Truth, cautioning against the dangerous allure of faddish spiritual practices that reject the established and unchanging revelation of God, whom their "fathers feared not." This foreshadows the ongoing human tendency to seek spiritual satisfaction outside of God's revealed will, as seen in various forms of spiritual wandering throughout history, from ancient cults to modern secular ideologies.
Exposition and Analysis
Key Word Analysis
From שׁוּד; a doemon (as malignant); devil. This term is rare in the Old Testament, appearing only here and in Psalm 106:37. Unlike other Hebrew words for idols or false gods that emphasize their non-existence or futility, shedim (the plural form implied here) specifically refers to malevolent spiritual beings, demons. Its use here reveals a profound theological truth: the worship of pagan deities is, at its root, the worship of demonic entities. It strips away any pretense that idolatry is merely a cultural or religious preference, exposing it as a direct engagement with forces opposed to God.
From חָדַשׁ; new; fresh, new thing. The repetition of "new" (from the root chadash, meaning "to be new, to renew") emphasizes the novelty and recent emergence of these deities. This contrasts sharply with Yahweh, the ancient and eternal God who had revealed Himself to their ancestors. The phrase implies a spiritual restlessness and a dangerous attraction to spiritual fads or innovations, a rejection of the long-standing, revealed truth for something unfamiliar and untested. It suggests a lack of reverence for their heritage and the God who had faithfully led them for generations.
A primitive root; to know (properly, to ascertain by seeing); used in a great variety of senses, figuratively, literally, euphemistically and inferentially (including observation, care, recognition; and causatively, instruction, designation, punishment, etc.). This word for "knew" implies an intimate, experiential knowledge, not just intellectual awareness. When the text says Israel sacrificed to gods "whom they knew not," it highlights a profound spiritual ignorance or willful disregard. They turned from the God whom they had intimately "known" through His mighty acts and personal revelation, to deities about whom they had no genuine, experiential knowledge or historical relationship, suggesting a superficial attraction.
Verse Breakdown
"They sacrificed unto devils, not to God"
This initial clause presents a stark and absolute contrast. "They" refers to Israel, the very people whom God had chosen, delivered, and sustained. Their act of "sacrificing" (a supreme act of worship and devotion, involving the giving of life or valuable resources) is directed not to Yahweh, their deliverer and covenant partner, but "unto devils" (shedim). The phrase "not to God" underscores the deliberate and fundamental rejection of the true God, highlighting the exclusive nature of true worship and the profound rebellion inherent in idolatry. It reveals a spiritual betrayal of the highest order.
"to gods whom they knew not"
This phrase further emphasizes Israel's spiritual ignorance or willful disregard. They turn from the God whom they had intimately "known" through His mighty acts (like the Exodus) and personal revelation (at Sinai), to deities about whom they had no genuine knowledge or historical relationship. This suggests a superficial attraction, a pursuit of the unknown and unproven over the deeply experienced and proven truth of Yahweh, indicating a profound spiritual amnesia.
"to new [gods that] came newly up"
The repetition of "new" (from the Hebrew chadash) highlights the allure of novelty and the abandonment of established, ancestral faith. These are not the gods of their patriarchs, nor the God of Abraham, Isaac, and Jacob. Instead, they are recent innovations, perhaps reflecting the changing spiritual landscape of Canaan or a general human tendency to seek spiritual excitement in what is fresh and untried, rather than in the enduring truth of God's revealed character and commands.
"whom your fathers feared not"
This final clause serves as a powerful indictment, emphasizing the radical break from their righteous heritage. Their "fathers" (Abraham, Isaac, Jacob, and the faithful generations who walked with Yahweh) had not worshipped or held these pagan deities in awe. By embracing these "new gods," Israel would not only reject Yahweh but also dishonor the legacy of their faithful ancestors, demonstrating a profound spiritual amnesia and a dangerous disregard for the continuity of God's covenant with His people.
Literary Devices
Deuteronomy 32:17 employs several potent literary devices to convey its urgent and severe message. Contrast is paramount, sharply juxtaposing the worship of "devils" and "new gods" with the worship of the one true "God." This highlights the exclusive nature of Yahweh's claim and the absolute rebellion of idolatry. Prophecy and Foreshadowing are central, as Moses, speaking under divine inspiration, foretells Israel's future apostasy with chilling accuracy, serving as a solemn warning that would later be tragically fulfilled throughout their history. The use of strong, evocative language, particularly "devils" (shedim), serves as a form of intense imagery to emphasize the severity and spiritual danger of idolatry, stripping away any benign view of pagan worship. The repetition of "new" ("new [gods that] came newly up") underscores the allure of novelty and the abandonment of sacred tradition. Finally, the verse functions as part of a larger lament and indictment within the "Song of Moses," reflecting the sorrow and righteous anger of God over His people's unfaithfulness, presenting a powerful case against their spiritual betrayal.
Theological and Thematic Connections
Deuteronomy 32:17 profoundly shapes our understanding of idolatry, revealing it as far more than mere misguided worship. Theologically, it establishes that pagan deities are not simply inert statues or human constructs but are often associated with malevolent spiritual entities. This perspective is consistent throughout Scripture, where idolatry is depicted as spiritual adultery against God, a rejection of His sovereignty, and an invitation to demonic influence. It underscores the biblical truth that there is only one true God, and any worship directed elsewhere is either futile (as idols are "nothing") or, more dangerously, an unwitting homage to the forces of darkness. This verse serves as a foundational text for understanding the spiritual warfare inherent in the rejection of God and the pursuit of false worship, demonstrating that the spiritual realm is deeply implicated in human choices regarding ultimate allegiance.
Reflection and Application
Deuteronomy 32:17 serves as a timeless and urgent warning against spiritual compromise, a message as relevant today as it was to ancient Israel. While overt idol worship of carved images may seem less prevalent in many modern societies, the "new gods" of our age often take more subtle, insidious forms. Materialism, self-worship, consumerism, political ideologies, technological advancements, comfort, or even intellectual pursuits can become functional idols when they displace God from His rightful place of ultimate devotion and authority in our lives. This verse reminds us that spiritual warfare is a constant reality; turning away from the true God often means inadvertently aligning with darker influences, whether consciously or unconsciously. It calls believers to cultivate rigorous spiritual discernment, to critically examine what truly commands our time, energy, and affection. We are challenged to hold fast to the unchanging truth of God's Word and to resist the seductive allure of spiritual novelties, fads, or philosophies that lack divine foundation and draw us away from genuine, exclusive worship of the Creator. Our ultimate allegiance must be to the God who truly knows us, delivered us, and sustains us, rather than to any "new" thing that promises fulfillment but ultimately leads to spiritual emptiness or bondage.
Questions for Reflection
FAQ
Is "devils" in Deuteronomy 32:17 literal, or is it just a metaphor for false gods?
The term "devils" (Hebrew: shedim) in Deuteronomy 32:17 is understood by biblical scholars to be quite literal, referring to actual demonic entities or evil spirits. While false gods themselves are often described as "nothing" (e.g., Isaiah 44:9-20), the Bible consistently reveals that the worship directed towards these non-existent deities is, in essence, worship directed towards the spiritual forces of darkness that stand behind them. The rarity of the term shedim in the Old Testament (appearing only here and in Psalm 106:37) underscores the gravity of this specific form of idolatry, distinguishing it from mere devotion to inert objects. The New Testament confirms this understanding, with Paul explicitly stating in 1 Corinthians 10:20 that "the things which the Gentiles sacrifice, they sacrifice to devils, and not to God." This consistent biblical witness affirms that the worship of false gods involves a genuine, albeit often unwitting, interaction with malevolent spiritual beings.
What does "new [gods that] came newly up" imply about Israel's spiritual state?
The phrase "new [gods that] came newly up" implies a profound spiritual restlessness, a lack of reverence for established divine truth, and a dangerous attraction to novelty within Israel's spiritual state. It suggests a people who had grown weary of the unchanging faithfulness of Yahweh, the God who had revealed Himself consistently throughout their history and to their ancestors. Instead, they sought spiritual excitement or perceived benefits from deities that were unfamiliar, recently introduced, or perhaps culturally fashionable among the surrounding nations. This indicates a departure from the "fear of the Lord" that was foundational to their covenant relationship, demonstrating a willingness to abandon a known, benevolent God for the unknown and unproven. It speaks to a spiritual immaturity and a dangerous susceptibility to spiritual fads, highlighting a rejection of their rich spiritual heritage for the sake of something "new" and untested.
How does this verse relate to the First Commandment?
Deuteronomy 32:17 is a direct and severe prophetic indictment of Israel's future violation of the First Commandment, which unequivocally states: "You shall have no other gods before me." This commandment establishes the exclusive nature of Yahweh's claim over His people and demands their singular allegiance. By sacrificing "unto devils, not to God," and to "gods whom they knew not, to new [gods that] came newly up," Israel would be directly contravening this foundational law. The verse highlights the ultimate betrayal of their covenant relationship, demonstrating their failure to uphold the very first principle of their divine constitution. It underscores that idolatry is not merely a minor transgression but a fundamental rejection of God's unique identity and His rightful place as the sole object of worship.
Christ-Centered Fulfillment
Deuteronomy 32:17, with its stark warning against sacrificing to "devils" and "new gods," finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. The Old Testament's recurring indictment of idolatry points to humanity's inherent tendency to worship creation rather than the Creator, a spiritual bondage that only Christ can break. Jesus, as the Lamb of God who takes away the sin of the world, came precisely to liberate humanity from the dominion of darkness and the power of false deities and demonic forces. Through His atoning sacrifice on the cross, Christ disarmed the principalities and powers, triumphing over them (as seen in Colossians 2:15). He is the one true God, the only mediator between God and humanity, and the sole path to the Father (as declared in John 14:6). The "new gods" that allure humanity are ultimately powerless and deceptive; in Christ, we find the unchanging truth and eternal life (as affirmed in 1 John 5:20). Through faith in Him, believers are delivered from the kingdom of darkness and transferred into the kingdom of His beloved Son (Colossians 1:13-14), enabling them to offer true, Spirit-led worship to the one God, free from the enticements of spiritual novelty or demonic deception. He is the ancient of days, yet eternally new, satisfying every longing that false gods promise but can never deliver.