Deuteronomy 32:19

Translation
King James Version
¶ And when the LORD saw it, he abhorred them, because of the provoking of his sons, and of his daughters.
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KJV (with Strong's)
And when the LORD H3068 saw H7200 it, he abhorred H5006 them, because of the provoking H3708 of his sons H1121, and of his daughters H1323.
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Complete Jewish Bible
"ADONAI saw and was filled with scorn at his sons' and daughters' provocation.
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Berean Standard Bible
When the LORD saw this, He rejected them, provoked to anger by His sons and daughters.
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American Standard Version
And Jehovah sawit, and abhorred them, Because of the provocation of his sons and his daughters.
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World English Bible Messianic
The LORD saw and abhorred, because of the provocation of his sons and his daughters.
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Geneva Bible (1599)
The Lord then sawe it, and was angrie, for the prouocation of his sonnes and of his daughters.
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Young's Literal Translation
And Jehovah seeth and despiseth--For the provocation of His sons and His daughters.
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See also
Psalms 106:40Judges 2:14Isaiah 1:2Psalms 5:4Revelation 3:16Psalms 78:59Jeremiah 44:21
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In the KJVVerse 5,778 of 31,102

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SUMMARY

Deuteronomy 32:19, a pivotal verse within the "Song of Moses," profoundly captures the Lord's sorrowful and indignant reaction to Israel's profound apostasy. After showering His chosen people with immeasurable blessings and establishing an intimate covenant, God observes their turning to idolatry and spiritual rebellion. This verse powerfully conveys His deep revulsion and righteous indignation, not merely as a detached judge, but as a grieved Father whose beloved children have spurned His love, defiled His name, and provoked His holy wrath through their unfaithfulness.

CONTEXT

  • Literary Context: Deuteronomy 32, often called the "Song of Moses," is a lengthy prophetic poem delivered by Moses to the Israelites just before his death and their imminent entry into the Promised Land. This song functions as a solemn covenant lawsuit, serving as both a powerful remembrance of God's unwavering faithfulness to His covenant and a stern, prophetic warning against Israel's anticipated future apostasy. Immediately preceding verse 19, verses 15-18 vividly describe Israel's tragic spiritual decline: after being blessed and prospered by the Lord, they "forsook God which made him" and "sacrificed unto devils, not to God," becoming "fat" and "kicking" against their divine benefactor. Verse 19 encapsulates the Lord's profound and sorrowful reaction to this egregious betrayal, highlighting the depth of their sin against a God who had acted as their loving Father and Provider. The verses that follow detail the disciplinary judgments God would bring upon them as a consequence of this abhorrence, underscoring the song's role as a divine witness against Israel.
  • Historical & Cultural Context: The "Song of Moses" is situated at a critical juncture in Israel's history: the culmination of their forty years of wilderness wandering and the threshold of inheriting the land of Canaan. Moses, aware of his impending death, delivers this song as a final, authoritative testament to the covenant relationship between Yahweh and Israel. The warnings against idolatry were particularly pertinent as the Israelites were about to enter a land saturated with polytheistic worship, fertility cults, and diverse deities that often involved abhorrent practices. The concept of God as a "Father" and Israel as "sons and daughters" was a unique and profound relational descriptor within ancient Near Eastern cultures, where deities were typically seen as distant or capricious. This familial language emphasized an unparalleled intimacy, privilege, and corresponding responsibility, making Israel's betrayal of Yahweh all the more heinous and heartbreaking in God's eyes.
  • Key Themes: Deuteronomy 32:19 contributes significantly to several overarching themes in the Song of Moses and the broader book of Deuteronomy. Central to this verse is the theme of Divine Abhorrence of Sin, illustrating God's intense displeasure and rejection of Israel's idolatry and spiritual unfaithfulness, which is not mere anger but a profound disgust rooted in His holiness. It also highlights the theme of Covenant Betrayal, as Israel, described intimately as "his sons, and of his daughters," had a unique, familial relationship with the Lord, making their turning to false gods a profound breach of their covenant vows. This betrayal directly provoked God to righteous anger, as seen in the broader narrative of God's covenant with Israel, detailed in passages like the warnings against forgetting God. Finally, the verse foreshadows the Consequences of Apostasy, underscoring the seriousness with which God views spiritual rebellion and the breaking of His commandments, setting the stage for the disciplinary judgments described later in the Song of Moses.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • LORD (Hebrew, Yᵉhôvâh', H3068): This is the covenant name of God, Yahweh (H3068), signifying "the self-Existent or Eternal." Its use here emphasizes that it is the personal, covenant-keeping God of Israel, the one who faithfully delivered them from Egypt and sustained them in the wilderness, who is now observing and reacting to their betrayal. This makes His abhorrence not merely a divine decree but a deeply personal, grieved response from the One who is eternally faithful to His own character and promises, even when His people are not.
  • Abhorred (Hebrew, nâʼats', H5006): This verb (H5006) carries a strong semantic range, meaning "to scorn, contemn, despise, abhor, or reject." It conveys a profound sense of disrespect and contempt shown towards someone or something, leading to an intense feeling of disgust or rejection from the insulted party. In the context of God, it indicates a deep offense taken by His holy character, a righteous revulsion at the spiritual defilement and betrayal of His people. It is a powerful expression of divine displeasure, far beyond simple anger, signifying a profound revulsion at the moral and spiritual defilement.
  • Provoking (Hebrew, kaʻaç', H3708): This noun (H3708) means "vexation," "anger," or "provocation." It emphasizes that Israel's actions were not accidental or unintentional but a deliberate course of action that directly caused God's wrath and grief. It implies a persistent and offensive behavior that wore on God's patience and stirred His righteous indignation, a stark contrast to the patient and loving provision described earlier in the song. The word highlights the active, intentional nature of Israel's rebellion, which elicited such a strong divine response.
  • Sons, and of his daughters (Hebrew, bên' H1121, bath', H1121): This phrase underscores the intimate, familial, and covenantal relationship God had established with Israel. The term bên' (H1121) refers to a "son" (as a builder of the family name), and bath' (H1323) refers to a "daughter." This is a powerful familial metaphor that elevates Israel's sin from mere disobedience to a profound act of betrayal against a loving parent. The use of both "sons" and "daughters" emphasizes the totality of the nation, highlighting that every individual, regardless of gender, was part of this special relationship and thus culpable in the corporate sin. This makes God's abhorrence all the more grievous and heartbreaking, akin to a parent's profound sorrow and disgust when their beloved children turn against them.

Verse Breakdown

  • "And when the LORD saw [it]": This opening clause emphasizes God's omniscient awareness and direct observation of Israel's actions. It is not that He was informed or reacted belatedly, but that He intimately perceived their spiritual decline and idolatry. The "it" refers to the comprehensive picture of Israel's unfaithfulness described in the preceding verses (Deuteronomy 32:15-18), including their forsaking of God, their "kicking" against Him, and their sacrificing to demons. This highlights God's perfect knowledge and His immediate, personal response to their rebellion.
  • "he abhorred [them]": This is the core declaration of God's emotional and volitional response. The use of "abhorred" (from nâʼats) signifies a deep-seated revulsion and rejection, a holy disgust at the spiritual adultery and ingratitude of His people. It conveys the severity with which God views their sin, not just as a transgression of law, but as a personal affront to His character and a defilement of His sacred relationship with them. This is a righteous, holy disgust, not an arbitrary fit of anger.
  • "because of the provoking of his sons, and of his daughters.": This final clause provides the explicit reason for God's abhorrence, grounding His reaction in Israel's deliberate and offensive actions. The term "provoking" (kaʻaç) highlights the active, intentional, and offensive nature of their idolatry and unfaithfulness. The identification of the offenders as "his sons, and of his daughters" intensifies the pathos of the verse, emphasizing the unique and intimate covenant relationship that Israel had betrayed. Their sin was not merely a breaking of rules, but a profound familial rejection of their divine Father, making their rebellion all the more tragic and offensive.

Literary Devices

Deuteronomy 32:19 employs several potent literary devices to convey its profound message. Anthropomorphism is evident in the portrayal of God as one who "saw" and "abhorred," attributing human senses and emotions to the divine to make God's reaction comprehensible and impactful to a human audience. This device helps bridge the infinite gap between God and humanity, allowing us to grasp the depth of His displeasure. The most striking device is the Familial Metaphor where Israel is described as God's "sons, and of his daughters." This metaphor elevates the covenant relationship to a deeply personal, parental-child bond, making Israel's betrayal not just a legal infraction but a profound act of filial disloyalty, ingratitude, and spiritual adultery against a loving Father. The strong verbs "abhorred" and "provoking" also contribute significantly to the Emotional Language or Pathos of the verse, conveying the depth of God's righteous grief and indignation, emphasizing His personal investment in the covenant. Finally, as part of the "Song of Moses," the verse functions as a Prophetic Warning, foreshadowing the disciplinary consequences that will inevitably follow Israel's apostasy, serving as a solemn lesson for future generations and a testament to God's justice.

THEOLOGICAL AND THEMATIC CONNECTIONS

Deuteronomy 32:19 is a profound theological statement on the nature of God, the gravity of sin, and the dynamics of the covenant. It reveals God as utterly holy, incapable of tolerating spiritual impurity or idolatry, yet also deeply relational and emotionally invested in His people. His "abhorrence" is not arbitrary abandonment but a righteous, grieved response to profound betrayal from those He called His own. This verse underscores that sin, particularly idolatry, is not merely a breaking of rules but a personal affront to God's character and a deliberate provocation of His holiness. It highlights the tragic consequences of covenant unfaithfulness, demonstrating that divine blessings do not negate divine judgment when His love and commands are spurned. The intimate language of "sons and daughters" emphasizes that God's relationship with Israel was one of profound love and care, making their rejection of Him all the more grievous. This verse serves as a stark reminder that God's love is not unconditional in the sense of excusing sin, but rather demands a response of faithfulness and devotion from His covenant people.

REFLECTION AND APPLICATION

Deuteronomy 32:19 serves as a timeless and sobering warning for all who claim to be God's people. It reminds us that God's blessings and grace, though abundant, do not negate His holiness or His expectation of our exclusive faithfulness. Just as ancient Israel provoked God through idolatry and spiritual unfaithfulness, we too can provoke Him when we allow anything to take His rightful place in our hearts – whether it be material possessions, worldly ambitions, self-reliance, or even religious ritual without genuine devotion. This verse calls us to a rigorous self-examination, prompting us to identify any form of modern idolatry or spiritual complacency that might cause God to be displeased. It underscores the vital importance of maintaining a grateful, humble, and obedient heart, constantly remembering the One who has blessed us, and living in a way that honors our identity as God's beloved children, purchased not by our merit but by His grace. Our spiritual health and the health of the church depend on our unwavering loyalty to the One who has called us into such an intimate relationship.

Questions for Reflection

  • In what ways might I, as a modern believer, be "provoking" the Lord through subtle forms of idolatry or spiritual complacency in my life or in the church?
  • How does understanding God's "abhorrence" of sin deepen my appreciation for His holiness and my desire for purity and repentance?
  • Considering God's parental love for Israel, how does this verse challenge me to live out my identity as God's "son" or "daughter" with greater faithfulness, gratitude, and exclusive devotion?

FAQ

Why does God "abhor" His own people? Does this mean He stops loving them?

Answer: The term "abhorred" (Hebrew nâʼats) in Deuteronomy 32:19 signifies a deep, righteous revulsion, not a cessation of love or an act of abandonment. It's crucial to understand this within the context of God's covenant relationship with Israel, which was likened to a parent-child bond. Just as a loving parent can be deeply grieved, disgusted, and angered by the rebellious and destructive actions of their child, so God reacts to Israel's profound spiritual betrayal. His abhorrence stems from His perfect holiness and justice, which cannot tolerate the defilement of idolatry and the breaking of sacred vows. Israel's actions were a direct "provoking" (kaʻaç) of God, a deliberate turning away from the One who had faithfully provided for them. This divine displeasure is a necessary consequence of their covenant unfaithfulness, intended to bring about repentance and restoration, not ultimate rejection. Throughout Scripture, even in judgment, God's ultimate desire is for His people to return to Him, as seen in passages like Hosea 11:8-9 where His compassion ultimately triumphs over His anger, demonstrating His enduring faithfulness even when His people are unfaithful.

CHRIST-CENTERED FULFILLMENT

Deuteronomy 32:19, with its depiction of God's abhorrence towards His unfaithful "sons and daughters," finds its ultimate Christ-centered fulfillment in the person and work of Jesus. Israel, as God's firstborn son, failed to live up to its calling, continually provoking God through idolatry and rebellion. However, Jesus Christ emerges as the true and faithful Son, perfectly obedient where Israel failed, as highlighted in Hebrews 3:5-6. The very "provoking" of sin that stirred God's abhorrence was ultimately borne by Christ on the cross. He, the sinless Lamb of God, became sin for us, enduring the full weight of God's righteous wrath and abhorrence against sin, so that we might be reconciled to God (2 Corinthians 5:21). Through His atoning sacrifice, the barrier of sin that provoked God's holy displeasure was removed, allowing for a new and living way into His presence (Hebrews 10:19-20). Furthermore, through faith in Christ, believers are adopted into God's family, becoming true "sons and daughters" not by natural descent or covenant performance, but by grace through the Spirit of adoption, crying out "Abba, Father!" (Galatians 4:4-7). This new covenant, inaugurated by Christ's blood, promises a transformed heart where God's law is written, enabling true faithfulness and preventing the kind of spiritual rebellion that provoked God in the past (Jeremiah 31:31-34 and Hebrews 8:8-12). Thus, what began as God's abhorrence of sin in a rebellious people is ultimately resolved and overcome by His redemptive love in Christ, who perfectly fulfilled the Father's will and made a way for us to become truly His beloved children, forever secure in His grace.

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Commentary on Deuteronomy 32 verses 19–25

The method of this song follows the method of the predictions in the foregoing chapter, and therefore, after the revolt of Israel from God, described in the foregoing verses, here follow immediately the resolves of divine Justice concerning them; we deceive ourselves if we think that God will be thus mocked by a foolish faithless people, that play fast and loose with him.

I. He had delighted in them, but now he would reject them with detestation and disdain, Deu 32:19. When the Lord saw their treachery, and folly, and base ingratitude, he abhorred them, he despised them, so some read it. Sin makes us odious in the sight of the holy God; and no sinners are so loathsome to him as those that he has called, and that have called themselves, his sons and his daughters, and yet have been provoking to him. Note, The nearer any are to God in profession the more noisome are they to him if they are defiled in a sinful way, Psa 106:39, Psa 106:40.

II. He had given them the tokens of his presence with them and his favour to them; but now he would withdraw and hide his face from them, Deu 32:20. His hiding his face signifies his great displeasure; they had turned their back upon God, and now God would turn his back upon them (compare Jer 18:17 with Jer 2:27); but here it denotes also the slowness of God's proceedings against them in a way of judgment. They began in their apostasy with omissions of good, and so proceeded to commissions of evil. In like manner God will first suspend his favours, and let them see what the issue of that will be, what a friend they lose when they provoke God to depart, and will try whether this will bring them to repentance. Thus we find God hiding himself, as it were, in expectation of the event, Isa 57:17. To justify himself in leaving them he shows that they were such as there was no dealing with; for, 1. They were froward and a people that could not be pleased, or obstinate in sin, and that could not be convinced and reclaimed. 2. They were faithless, and a people that could not be trusted. When he saved them, and took them into covenant, he said, Surely they are children that will not lie (Isa 63:8); but when they proved otherwise, children in whom is no faith, they deserved to be abandoned, and that the God of truth should have no more to do with them.

III. He had done every thing to make them easy and to please them, but now he would do that against them which should be most vexatious to them. The punishment here answers the sin, Deu 32:21. 1. They had provoked God with despicable deities which were not gods at all, but vanities, creatures of their own imagination, that could not pretend either to merit or to repay the respects of their worshippers; the more vain and vile the gods were after which they went a whoring the greater was the offence to that great and good God whom they set them up in competition with and contradiction to. This put two great evils into their idolatry, Jer 2:13. 2. God would therefore plague them with despicable enemies, that were worthless, weak, and inconsiderable, and not deserving the name of a people, which was a great mortification to them, and aggravated the oppressions they groaned under The more base the people were that tyrannised over them the more barbarous they would be (none so insolent as a beggar on horseback), besides that it would be infamous to Israel, who had so often triumphed over great and mighty nations, to be themselves trampled upon by the weak and foolish, and to come under the curse of Canaan, who was to be a servant of servants. But God can make the weakest instrument a scourge to the strongest sinner; and those that by sin insult their might Creator are justly insulted by the meanest of their fellow-creatures. This was remarkably fulfilled in the days of the judges, when they were sometimes oppressed by the very Canaanites themselves, whom they had subdued, Jdg 4:2. But the apostle applies it to the conversion of the Gentiles, who had been a people not in covenant with God, and foolish in divine things, yet were brought into the church, sorely to the grief of the Jews, who upon all occasions showed a great indignation at it, which was both their sin and their punishment, as envy always is, Rom 10:19.

IV. He had planted them in a good land, and replenished them with all good things; but now he would strip them of all their comforts, and bring them to ruin. The judgments threatened are very terrible, Deu 32:22-25. 1. The fire of God's anger shall consume them, Deu 32:22. Are they proud of their plenty? It shall burn up the increase of the earth. Are they confident of their strength? It shall destroy the very foundations of their mountains: there is no fence against the judgments of God when they come with commission to lay all waste. It shall burn to the lowest hell, that is, it shall bring them to the very depth of misery in this world, which yet would be but a faint resemblance of the complete and endless misery of sinners in the other world. The damnation of hell (as our Saviour calls it) is the fire of God's anger, fastening upon the guilty conscience of a sinner, to its inexpressible and everlasting torment, Isa 30:33. 2. The arrows of God's judgments shall be spent upon them, till his quiver is quite exhausted, Deu 32:23. The judgments of God, like arrows, fly swiftly (Psa 64:7), reaching those at a distance who flatter themselves with hopes of escaping them, Psa 21:8, Psa 21:12. They come from an unseen hand, but wound mortally, for God never misses his mark, Kg1 22:34. The particular judgments here threatened are, (1.) Famine: they shall be burnt, or parched, with hunger. (2.) Pestilence and other diseases, here called burning heat and bitter destruction. (3.) The insults of the inferior creatures: the teeth of beasts and the poison of serpents, Deu 32:24. (4.) War and the fatal consequences of it, Deu 32:25. [1.] Perpetual frights. When the sword is without, there cannot but be terror within. Co2 7:5, Without were fightings, within were fears. Those who cast off the fear of God are justly exposed to the fear of enemies. [2.] Universal deaths. The sword of the Lord, when it is sent to lay all waste, will destroy without distinction; neither the strength of the young man nor the beauty of the virgin, neither the innocency of the suckling nor the gravity or infirmity of the man of gray hairs, will be their security from the sword when it devours one as well as another. Such devastation does war make, especially when it is pushed on by men as ravenous as wild beasts and as venomous as serpents, Deu 32:24. See here what mischief sin does, and reckon those fools that make a mock at it.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 19–25. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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