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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 32:39–43. His two-level outline is real structure in the source text, so it is rendered as structure.
This conclusion of the song speaks three things:
I.Glory to God, Deu 32:39.
"See now upon the whole matter, that I, even I, am he. Learn this from the destruction of idolaters, and the inability of their idols to help them." The great God here demands the glory,
1.Of a self-existence: I, even I, am he. Thus Moses concludes with that name of God by which he was first made to know him (Exo 3:14), "I am that I am. I am he that I have been, that I will be, that I have promised to be, that I have threatened to be; all shall find me true to my word." The Targum of Uzzielides paraphrases it thus: When the Word of the Lord shall reveal himself to redeem his people, he shall say to all people, See that I now am what I am, and have been, and I am what I will be, which we know very well how to apply to him who said to John, I am he who is, and was, and is to come, Rev 1:8. These words, I even I, am he, we meet with often in those chapters of Isaiah where God is encouraging his people to hope for their deliverance out of Babylon, Isa 41:4; Isa 43:11, Isa 43:13, Isa 43:25, Isa 46:4.
2.Of a sole supremacy. "There is no god with me. None to help with me, none to cope with me." See Isa 43:10, Isa 43:11.
3.Of an absolute sovereignty, a universal agency: I kill, and I make alive; that is, all evil and all good come from his hand to providence; he forms both the light of life and the darkness of death, Isa 45:7; Lam 3:37, Lam 3:38. Or, He kills and wounds his enemies, but heals and makes alive his own people, kills and wounds with his judgments those that revolt from him and rebel against him; but, when they return and repent, he heals them, and makes them alive with his mercy and grace. Or it denotes his incontestable authority to dispose of all his creatures, and the beings he has given them, so as to serve his own purposes by them: Whom he will he slays, and whom he will he keeps alive, when his judgments are abroad. Or thus, Though he kill, yet he makes alive again: though he cause grief, yet will he have compassion, Lam 3:32. Though he have torn, he will heal us, Hos 6:1, Hos 6:2. The Jerusalem Targum reads it, I kill those that are alive in this world, and make those alive in the other world that are dead. And some of the Jewish doctors themselves have observed that death, and a life after it, that is, eternal life, is intimated in these words.
4.Of an irresistible power, which cannot be controlled: Neither is there any that can deliver out of my hand those that I have marked for destruction. As no exception can be made against the sentence of God's justice, so no escape can be made from the executions of his power.
II.Terror to his enemies, Deu 32:40-42.
Terror indeed to those that hate him, as all those do that serve other gods, that persist in wilful disobedience to the divine law, and that malign and persecute his faithful servants. These are those to whom God will render vengeance, those his enemies that will not have him to reign over them. In order to alarm such in time to repent and return to their allegiance, the wrath of God is here revealed from heaven against them.
1.The divine sentence is ratified with an oath (Deu 32:40): He lifts up his hand to heaven, the habitation of his holiness; this was an ancient and very significant sign used in swearing, Gen 14:22. And, since he could swear by no greater, he swears by himself and his own life. Those are miserable without remedy that have the word and oath of God against them. The Lord hath sworn, and will not repent, that the sin of sinners shall be their ruin if they go on in it.
2.Preparation is made for the execution: The glittering sword is whet. See Psa 7:12. It is a sword bathed in heaven, Isa 34:5. While the sword is in whetting, space is given to the sinner to repent and make his peace, which, if he neglects, will render the wound the deeper. And, as the sword is whet, so the hand that is to wield it takes hold on judgment with a resolution to go through with it.
3.The execution itself will be very terrible: The sword shall devour flesh in abundance, and the arrows be made drunk with blood, such vast quantities of it shall be shed, the blood of the slain in battle, and of the captives, to whom no quarter shall be given, but who shall be put under military execution. When he begins revenge he will make an end; for in this also his work is perfect. The critics are much perplexed with the last clause, From the beginning of revenges upon the enemy. The learned bishop Patrick (that great master) thinks it may admit this reading, From the king to the slave of the enemies, Jer 50:35-37. When the sword of God's wrath is drawn it will make bloody work, blood to the horse-bridles, Rev 14:20.
III.Comfort to his own people (Deu 32:43):
Rejoice, O you nations, with his people. He concludes the song with words of joy; for in God's Israel there is a remnant whose end will be peace. God's people will rejoice at last, will rejoice everlastingly. Three things are here mentioned as the matter of joy: - 1. The enlarging of the church's bounds. The apostle applies the first words of this verse to the conversion of the Gentiles. Rom 15:10, Rejoice you Gentiles with his people. See what the grace of God does in the conversion of souls, it brings them to rejoice with the people of God; for true religion brings us acquainted with true joy, so great a mistake are those under that think it tends to make men melancholy. 2. The avenging of the church's controversies upon her adversaries. He will make inquisition for the blood of his servants, and it shall appear how precious it is to him; for those that spilt it shall have blood given them to drink. 3. The mercy God has in store for his church, and for all that belong to it: He will be merciful to his land, and to his people, that is, to all every where that fear and serve him. Whatever judgments are brought upon sinners, it shall go well with the people of God; in this let Jews and Gentiles rejoice together.
Historical interpretation
Historical Reception
7 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.
We are sure that he causes to die. We see it. Just so also is it sure and worthy of belief that he makes alive. And from all that I have explained to you, receive and believe that in the day of the resurrection your body shall arise in its entirety, and you shall receive from our Lord the reward of your faith. And in all that you have believed, you shall rejoice and be made glad.
In order that the godlessness of the heretics may not perhaps apply the meaning of these words to the unbegotten God the Father, the sense itself of the words and the authority of the apostle come to our aid. He, as we have already explained, interprets this whole passage as pertaining to the person of the only-begotten God.
He himself permits the suffering which he again restores. The One who strikes is the One who heals. The afflictions precede in order that the graces may be lasting. Only then do we exert ourselves exceedingly for the preservation of what has been given.
It is not possible for the good to exist in me unless it is made to live through the death of my enemy. As long as we keep grasping opposites with each of our hands, it is impossible for there to be participation in both elements in the same being. For if we are holding evil, we lose the power to take hold of virtue.
So the apostle was petrified, knocked down and laid low, raised up and patched up. The words, you see, were realized in him: “It is I that will strike and I that will heal.” You see, it doesn’t say, “I will heal, and I will strike,” but “I will strike, and I will heal.” I will strike you and give myself to you. Thus being laid low, he was horrified at his own justice, in which he was certainly without reproach, praiseworthy, great, even glorious among the Jews. He reckoned it was waste, he thought it was loss, he counted it dung, “that he might be found in him, not having his own justice, which is from the law; but that which is through the faith of Christ, which is,” he says, “from God.”
[Paul’s conversion] fulfilled in him what was written in the prophet, “I will strike, and I will heal.” What God strikes, you see, is that in people which lifts up itself against God. The surgeon isn’t being heartless when he lances the tumor, when he cuts or burns out the suppurating sore. He’s causing pain; he certainly is, but in order to restore health. It’s a horrid business; but if it wasn’t, it wouldn’t be any use.
He is God, so he also takes pity. He gets angry, and he takes pity. He gets angry and strikes; he takes pity and heals. He gets angry and does to death; he takes pity and brings to life. In one person he does this. It’s not that he does some people to death and brings others to life, but in the same people he is both angry and gentle. He is angry with errors; he is gentle with bad habits put right. “I will strike and I will heal: I will kill and I will make alive.” One and the same Saul, afterward Paul, he both laid low and raised up. He laid low an unbeliever; he raised up a believer. He laid low a persecutor; he raised up a preacher.
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Summary
Deuteronomy 32:39 is a profound declaration within the "Song of Moses," asserting God's absolute and exclusive sovereignty over all creation. It unequivocally proclaims Yahweh's unparalleled uniqueness as the one true deity, emphatically stating that no other god exists alongside Him. Furthermore, it powerfully conveys His ultimate control over life and death, sickness and health, emphasizing that His divine will is irresistible and His purposes cannot be thwarted by any power or entity. This verse serves as a foundational theological statement, underscoring God's omnipotence, justice, and singular authority as the ultimate arbiter of all existence.
Context
Literary Context
Deuteronomy 32:39 is an integral part of the "Song of Moses" (Deuteronomy 32:1-43), a prophetic poem delivered by Moses to the Israelites just before his death and their entry into the Promised Land. This song functions as a covenant lawsuit, a divine witness against Israel's future apostasy, and a powerful reminder of God's faithfulness despite their unfaithfulness. It begins with a call to heaven and earth to bear witness to God's righteous character and His benevolent care for Israel (Deuteronomy 32:1-6). The song then recounts Israel's rebellion and God's subsequent judgment, culminating in a promise of ultimate restoration and vindication. Verse 39 specifically falls within a section where God declares His impending judgment upon Israel's enemies and His ultimate vindication of His people, reinforcing His unique power as the only one capable of such comprehensive action. The preceding verses lament Israel's forsaking of God and their worship of "new gods that came newly up" (Deuteronomy 32:17), setting the stage for the emphatic declaration of God's singular identity and power in verse 39.
Historical & Cultural Context
The Israelites stood on the cusp of entering Canaan, a land saturated with polytheistic beliefs and idolatrous practices. Surrounding nations worshipped a pantheon of deities, often associated with natural phenomena, fertility, or warfare (e.g., Baal, Asherah, Dagon). The declaration in Deuteronomy 32:39 directly confronts this pervasive polytheism by asserting the absolute monotheism of Yahweh. It served as a critical theological anchor for a people about to be immersed in a culture that would constantly tempt them to compromise their exclusive devotion to the one true God. The emphasis on God's control over life, death, wounding, and healing was particularly potent in a world where such matters were attributed to various, often capricious, deities or seen as outcomes of magical rites. This verse firmly places all such power solely in the hands of the God of Israel, distinguishing Him sharply from the impotent idols of the nations.
Key Themes
This verse powerfully contributes to several overarching themes within Deuteronomy and the broader Old Testament. Firstly, it champions Divine Uniqueness and Monotheism, emphatically declaring that there is no god with Yahweh. This foundational truth distinguishes Israelite faith from all ancient Near Eastern religions and is a recurring motif throughout the prophetic literature, as seen in Isaiah 45:5, "I am the Lord, and there is no other; besides me there is no God". Secondly, the verse highlights God's Absolute Sovereignty over Life and Death, asserting His comprehensive control over all existence. The phrases "I kill, and I make alive; I wound, and I heal" underscore that no aspect of human destiny or natural process falls outside His ultimate authority, a theme echoed in 1 Samuel 2:6, "The Lord kills and brings to life; he brings down to Sheol and raises up". Finally, it proclaims God's Irresistible Power and Inescapable Judgment, stating that "neither is there any that can deliver out of my hand." This emphasizes the futility of resistance against His will and the certainty of His divine purposes, whether in judgment or salvation, reinforcing the idea that God's counsel stands forever.
Exposition and Analysis
Key Word Analysis
This term (H430) is a plural noun often used to refer to the supreme God, Yahweh, especially when accompanied by the definite article, or to lesser gods in a general sense. In Deuteronomy 32:39, its use in the phrase "no god with me" emphatically asserts the absolute singularity and uniqueness of Yahweh. It directly challenges the polytheistic worldview, declaring that there is no other deity, whether real or imagined, who shares His divine essence, power, or authority. This is a foundational statement of exclusive monotheism, distinguishing the God of Israel from all other supposed divine beings.
This primitive root (H4191) means "to die" or, in its causative form as used here, "to kill" or "to cause to die." When paired with "make alive" (H2421, châyâh, meaning "to cause to live" or "to revive"), it forms a powerful merism. This pairing signifies God's comprehensive and ultimate authority over the entire spectrum of existence – from initiating life to bringing about death. It underscores that life and death are not random occurrences or subject to human control, but are entirely within the sovereign purview and active agency of God.
This primitive root (H5337) means "to snatch away," "to rescue," or "to deliver." In the context of "neither is there any that can deliver out of my hand," it conveys the absolute irresistibility of God's power and judgment. It implies that once God's hand (H3027, yâd, symbolizing power and authority) is set to act, whether in judgment or in a specific purpose, no one can intervene, escape, or rescue another from His decree. This highlights the futility of human or any other opposition to God's ultimate will and underscores His omnipotence.
Verse Breakdown
"See now that I, even I, am he"
This opening phrase is a powerful summons to perceive and acknowledge. "See now" (רְאוּ עַתָּה, rĕ'û 'attâ) is an imperative, demanding attention and understanding. The subsequent "I, even I, am he" is the core declaration of God's unique, self-existent, and incomparable identity. The repetition of the first-person pronoun "I" followed by "he" creates an exceptionally emphatic statement, resonating with the divine self-revelation "I AM WHO I AM" in Exodus 3:14. It is a direct challenge to any polytheistic notions and a foundational assertion of monotheism, calling Israel and all creation to recognize Yahweh as the sole and ultimate divine being.
"and there is no god with me"
This clause explicitly negates the existence of any other deity alongside Yahweh. It is a categorical rejection of polytheism and syncretism, reinforcing the absolute singularity of God. This is not merely a statement of superiority but of exclusive existence – there are no other divine beings who share His essence, power, or authority. His deity is unique and unshared, establishing Him as the only object of true worship.
"I kill, and I make alive; I wound, and I heal"
This powerful set of parallel clauses illustrates the comprehensive scope of God's sovereign power. "I kill, and I make alive" signifies His ultimate authority over life and death, the beginning and end of all existence. "I wound, and I heal" extends this control to all forms of suffering, affliction, and restoration. Together, these phrases convey that God is the ultimate arbiter of all human circumstances, from the most severe judgment to the most profound restoration, encompassing both physical and spiritual states. They demonstrate His active agency in the world, not merely passive permission.
"neither is there any that can deliver out of my hand"
This concluding statement emphasizes the irresistibility and finality of God's actions. The "hand" of God is a common anthropomorphism representing His power, authority, and active involvement. To be "out of my hand" means to be beyond His control or to be rescued from His decree. This clause declares that when God acts, His will is absolute and His power is unchallengeable. No human, no nation, and no other supposed deity can thwart His plans, escape His judgment, or rescue anyone from His determined purpose. This underscores the futility of resistance and the certainty of His divine will.
Literary Devices
Deuteronomy 32:39 is rich in Emphasis, primarily achieved through the repetition of the first-person pronoun in "I, even I, am he," which powerfully underscores God's unique and singular identity. This is further reinforced by the explicit Negation, "and there is no god with me," creating a strong Contrast with the polytheistic beliefs of the surrounding nations. The verse employs Parallelism, specifically a form of Merism, in the phrases "I kill, and I make alive; I wound, and I heal." By presenting two opposing extremes (life/death, wounding/healing), the text conveys the totality and comprehensive nature of God's power over all circumstances, from one end of the spectrum to the other. Finally, the phrase "out of my hand" is an Anthropomorphism, attributing a human body part (hand) to God to symbolize His active power, control, and direct agency in the world. This vivid imagery makes God's omnipotence tangible and immediate to the audience.
Theological and Thematic Connections
Deuteronomy 32:39 is a profound theological declaration that anchors the entire biblical narrative in the absolute sovereignty of Yahweh. It asserts that God is not merely the greatest among many gods, but the only God, whose existence is self-derived and whose power is unparalleled. This truth forms the bedrock of Israelite monotheism, shaping their covenant relationship with God and distinguishing them from all other nations. It reminds Israel that their blessings and curses, their life and death, ultimately flow from the hand of this one, true, and all-powerful God. This understanding fosters both fear of the Lord and profound trust, knowing that no external force can thwart His purposes for His people, whether in judgment for their rebellion or in ultimate restoration according to His covenant faithfulness. The verse assures believers that even in suffering and death, God remains sovereign, capable of bringing life and healing from seemingly impossible situations, and that His ultimate justice will prevail.
Reflection and Application
Deuteronomy 32:39 offers a profound anchor for faith in a world often characterized by chaos and uncertainty. For the believer, it provides immense comfort and a call to exclusive trust. When facing trials, suffering, or even the inevitability of death, this verse reminds us that God is ultimately in control. His power extends over all circumstances, and He can bring healing and life even out of wounding and death, demonstrating His redemptive power to restore what is broken. It challenges us to examine our own lives for any "gods" we might implicitly serve – whether they be wealth, power, reputation, or even our own abilities – and to reaffirm our exclusive devotion to the one true God. Recognizing that "neither is there any that can deliver out of my hand" should instill a healthy reverence for God's justice and His unyielding will, prompting us to align our lives with His purposes. This verse calls us to surrender our anxieties, knowing that our ultimate destiny rests securely in the hands of the omnipotent, unique, and faithful Creator. It is a powerful invitation to worship Him alone, acknowledging that only He is truly capable of saving, sustaining, and delivering us through every season of life.
Questions for Reflection
FAQ
What does "I, even I, am he" mean in the context of God's identity?
The phrase "I, even I, am he" (Hebrew: אֲנִי אֲנִי הוּא, 'ani 'ani hu') is an emphatic declaration of God's unique and singular identity. It asserts His self-existence, meaning He is dependent on nothing for His being, and His incomparability, meaning there is no one like Him. It is a powerful statement of absolute monotheism, declaring that Yahweh is the only true God, distinct from and superior to all other supposed deities. This echoes His self-revelation as "I AM WHO I AM" in Exodus 3:14, signifying His eternal, unchanging, and exclusive divine nature.
Does "I kill, and I make alive; I wound, and I heal" imply that God is directly responsible for all evil and suffering?
This phrase emphasizes God's ultimate sovereignty and control over all aspects of life, including life and death, health and sickness. It means that nothing occurs outside of His ultimate knowledge and permission. While God is the ultimate orchestrator of all things, the Bible often distinguishes between God's direct causation and His sovereign permission. He may use suffering or even death as a means of judgment, discipline, or to bring about a greater redemptive purpose. For example, in Job 1:21, Job acknowledges God's hand in his suffering ("The Lord gave, and the Lord has taken away"). This verse reassures us that even in the midst of pain and loss, God remains sovereign and capable of bringing about healing and new life, as seen in Psalm 30:2-3. It underscores His comprehensive power, not necessarily His direct authorship of all evil, which often stems from human sin and a fallen world.
How does this verse, particularly "neither is there any that can deliver out of my hand," relate to human responsibility and free will?
This statement highlights God's absolute power and the irresistibility of His decrees. It means that when God sets a course of action, whether in judgment or salvation, no one can thwart His plans or escape His ultimate authority. This does not negate human responsibility or free will, but rather places them within the larger framework of God's sovereignty. Humans are still morally accountable for their choices, and God interacts with them based on those choices. However, ultimately, God's purposes will prevail, and His "hand" signifies His unchallengeable power to execute His will. It serves as a warning against rebellion and an encouragement to trust in His divine plan, knowing that His ultimate control ensures that His righteous purposes will be fulfilled, as Proverbs 19:21 states, "Many are the plans in a person's heart, but it is the Lord's purpose that prevails."
Christ-Centered Fulfillment
Deuteronomy 32:39 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The declaration "I, even I, am he" resonates with Jesus's own "I AM" statements in the Gospel of John, where He proclaims His divine identity and oneness with the Father (e.g., John 8:58, "Before Abraham was, I am"). Jesus, as God incarnate, embodies the very sovereignty declared in this Old Testament passage. His power to "kill, and make alive; to wound, and to heal" is vividly demonstrated throughout the Gospels. He healed the sick (e.g., Matthew 8:16), cast out demons (e.g., Mark 1:27), and most powerfully, raised the dead (e.g., John 11:43-44, the raising of Lazarus). His own death and resurrection are the supreme demonstration of God's power over life and death, proving that He holds the keys of Hades and Death (as revealed in Revelation 1:18). Furthermore, the promise that "neither is there any that can deliver out of my hand" is fulfilled in Christ's ultimate deliverance from sin and death. Through His atoning sacrifice, He delivers us from the hand of judgment and brings us into eternal life, offering a salvation that no one can snatch away (as Jesus declares in John 10:28, "I give them eternal life, and they will never perish, and no one will snatch them out of my hand"). Thus, Deuteronomy 32:39 points forward to Christ as the embodiment of God's unique power, the source of true life and healing, and the ultimate, irresistible deliverer.