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Commentary on Deuteronomy 32 verses 7–14
Moses, having in general represented God to them as their great benefactor, whom they were bound in gratitude to observe and obey, in these verses gives particular instances of God's kindness to them and concern for them. 1. Some instances were ancient, and for proof of them he appeals to the records (Deu 32:7): Remember the days of old; that is, "Keep in remembrance the history of those days, and of the wonderful providences of God concerning the old world, and concerning your ancestors Abraham, Isaac, and Jacob; you will find a constant series of mercies attending them, and how long since things were working towards that which has now come to pass." Note, The authentic histories of ancient times are of singular use, and especially the history of the church in its infancy, both the Old Testament and the New Testament church. 2. Others were more modern, and for proof of them he appeals to their fathers and elders that were now alive and with them. Parents must diligently teach their children, not only the word of God, his laws (Deu 6:7), and the meaning of his ordinances (Exo 12:26, Exo 12:27), but his works also, and the methods of his providence. See Psa 78:3, Psa 78:4, Psa 78:6, Psa 78:7. And children should desire the knowledge of those things which will be of use to engage them to their duty and to direct them in it.
Three things are here enlarged upon as instances of God's kindness to his people Israel, and strong obligations upon them never to forsake him: -
I. The early designation of the land of Canaan for their inheritance; for herein it was a type and figure of our heavenly inheritance, that it was of old ordained and prepared in the divine counsels, Deu 32:8. Observe,
1.When the earth was divided among the sons of men, in the days of Peleg, after the flood, and each family had its lot, in which it must settle, and by degrees grow up into a nation, then God had Israel in his thoughts and in his eye; for, designing this good land into which they were now going to be in due time an inheritance for them, he ordered that the posterity of Canaan, rather than any other of the families then in being, should be planted there in the mean time, to keep possession, as it were, till Israel was ready for it, because those families were under the curse of Noah, by which they were condemned to servitude and ruin (Gen 9:25), and therefore would be the more justly, honourably, easily, and effectually, rooted out, when the fulness of time should come that Israel should take possession. Thus he set the bounds of that people with an eye to the designed number of the children of Israel, that they might have just as much as would serve their turn. And some observe that Canaan himself, and his eleven sons (Gen 10:15, etc.), make up just the number of the twelve tribes of Israel. Note, (1.) The wisdom of God has appointed the bounds of men's habitation, and determined both the place and time of our living in the world, Act 17:26. When he gave the earth to the children of men (Psa 115:16), it was not that every man might catch as he could; no, he divides to nations their inheritance, and will have every one to know his own, and not to invade another's property. (2.) Infinite wisdom has a vast reach, and designs beforehand what is brought to pass long after. Known unto God are all his works from the beginning to the end (Act 15:18), but they are not so to us, Ecc 3:11. (3.) The great God, in governing the world, and ordering the affairs of states and kingdoms, has a special regard to his church and people, and consults their good in all. See Ch2 16:9, and Isa 45:4. The Canaanites thought they had as good and sure a title to their land as any of their neighbours had to theirs; but God intended that they should only be tenants, till the Israelites, their landlords, came. Thus God serves his own purposes of kindness to his people, by those that neither know him nor love him, who mean not so, neither doth their heart think so, Isa 10:7; Mic 4:12.
2.The reason given for the particular care God took for this people, so long before they were either born or thought of (as I may say), in our world, does yet more magnify the kindness, and make it obliging beyond expression (Deu 32:9): For the Lord's portion is his people. All the world is his. He is owner and possessor of heaven and earth, but his church is his in a peculiar manner. It is his demesne, his vineyard, his garden enclosed. He has a particular delight in it: it is the beloved of his soul, in it he walks, he dwells, it is his rest for ever. He has a particular concern for it, keeps it as the apple of his eye. He has particular expectations from it, as a man has from his portion, has a much greater rent of honour, glory, and worship, from that distinguished remnant, than from all the world besides. That God should be his people's portion is easy to be accounted for, for he is their joy and felicity; but how they should be his portion, who neither needs them nor can be benefited by them, must be resolved into the wondrous condescensions of free grace. Even so, Father, because it seemed good in thy eyes so to call and to account them.
II. The forming of them into a people, that they might be fit to enter upon this inheritance, like an heir of age, at the time appointed of the Father. And herein also Canaan was a figure of the heavenly inheritance; for, as it was from eternity proposed and designed for all God's spiritual Israel, so they are, in time (and it is a work of time), fitted and made meet for it, Col 1:12. The deliverance of Israel out of slavery, by the destruction of their oppressors, was attended with so many wonders obvious to sense, and had been so often spoken of, that it needed not to be mentioned in this song; but the gracious works God wrought upon them would be less taken notice of than the glorious works he had wrought for them, and therefore he chooses rather to advert to them. A great deal was done to model this people, to cast them into some shape, and to fit them for the great things designed for them in the land of promise; and it is here most elegantly described.
1.He found him in a desert land, Deu 32:10. This refers, no doubt, to the wilderness through which God brought them to Canaan, and in which he took so much pains with them; it is called the church in the wilderness, Act 7:38. There it was born, and nursed, and educated, that all might appear to be divine and from heaven, since they had there no communication with any part of this earth either for food or learning. But, because he is said to find them there, it seems designed also to represent both the bad state and the bad character of that people when God began first to appear for them. (1.) Their condition was forlorn. Egypt was to them a desert land, and a waste howling wilderness, for they were bond-slaves in it, and cried by reason of their oppression, and were perfectly bewildered and at a loss for relief; there God found them, and thence he fetched them. And, (2.) Their disposition was very unpromising. So ignorant were the generality of them in divine things, so stupid and unapt to receive the impressions of them, so peevish and humoursome, so froward and quarrelsome, and withal so strangely addicted to the idolatries of Egypt, that they might well be said to be found in a desert land; for one might as reasonably expect a crop of corn from a barren wilderness as any good fruit of service to God from a people of such a character. Those that are renewed and sanctified by grace should often remember what they were by nature.
2.He led him about and instructed him. When God had them in the wilderness he did not bring them directly to Canaan, but made them go a great way about, and so he instructed them; that is, (1.) by this means he took time to instruct them, and gave them commandments as they were able to receive them. Those whose business it is to instruct others must not expect it will be done of a sudden; learners must have time to learn. (2.) By this means he tried their faith, and patience, and dependence upon God, and inured them to the hardships of the wilderness, and so instructed them. Every stage had something in it that was instructive; even when he chastened them, he thereby taught them out of his law. It is said (Psa 107:7) that he led them forth by the right way;. and yet here that he led them about; for God always leads his people the right way, however to us it may seem circuitous: so that the furthest way about proves, if not the nearest way, yet the best way home to Canaan. How God instructed them is explained long after (Neh 9:13), Thou gavest them right judgments and true laws, good statutes, and commandments; and especially (Deu 32:20), Thou gavest them also thy good Spirit to instruct them; and he instructs effectually. We may well imagine how unfit that people would have been for Canaan had they not first gone through the discipline of the wilderness.
3.He kept him as the apple of his eye, with all the care and tenderness that could be, from the malignant influences of an open sky and air, and all the perils of an inhospitable desert. The pillar of cloud and fire was both a guide and a guard to them.
4.He did that for them which the eagle does for her nest of young ones, Deu 32:11, Deu 32:12. The similitude was touched, Exo 19:4, I bore you on eagles' wings; here it is enlarged upon. The eagle is observed to have a strong affection for her young, and to show it, not only as other creatures by protecting them and making provision for them, but by educating them and teaching them to fly. For this purpose she stirs them out of the nest where they lie dozing, flutters over them, to show them how they must use their wings, and then accustoms them to fly upon her wings till they have learnt to fly upon their own. This, by the way, is an example to parents to train up their children to business, and not to indulge them in idleness and the love of ease. God did thus by Israel; when they were in love with their slavery, and loth to leave it, God, by Moses, stirred them up to aspire after liberty, and many a time kept them from returning to the house of bondage. He carried them out of Egypt, led them into the wilderness, and now at length had led them through it. The Lord alone did lead him, he needed not any assistance, nor did he take any to be partner with him in the achievement, which was a good reason why they should serve the Lord only and no other, so much as in partnership, much less in rivalship with him. There was no strange god with him to contribute to Israel's salvation, and therefore there should be none to share in Israel's homage and adoration, Psa 81:9.
III. The settling of them in a good land. This was done in part already, in the happy planting of the two tribes and a half, an earnest of what would speedily and certainly be done for the rest of the tribes. 1. They were blessed with glorious victories over their enemies (Deu 32:13): He made him ride on the high places of the earth, that is, he brought him on with conquest, and brought him home with triumph. he rode over the high places or strong holds that were kept against him, sat in ease and honour upon the fruitful hills of Canaan. In Egypt they looked mean, and were so, in poverty and disgrace; but in Canaan they looked great, and were so, advanced and enriched; they rode in state, as a people whom the King of kings delighted to honour. 2. With great plenty of all good things. Not only the ordinary increase of the field, but, which was uncommon, Honey out of the rock, and oil out of the flinty rock, which may refer either, (1.) To their miraculous supply of fresh water out of the rock that followed them in the wilderness, which is called honey and oil, because the necessity they were reduced to made it as sweet and acceptable as honey and oil at another time. Or, (2.) To the great abundance of honey and oil they should find in Canaan, even in those parts that were least fertile. The rocks in Canaan should yield a better increase than the fields and meadows of other countries. Other productions of Canaan are mentioned, Deu 32:14. Such abundance and such variety of wholesome food (and every thing the best in its kind) that every meal might be a feast if they pleased: excellent bread made of the best corn, here called the kidneys of the wheat (for a grain of wheat is not unlike a kidney), butter and milk in abundance, the flesh of cattle well fed, and for their drink, no worse than the pure blood of the grape; so indulgent a Father was God to them, and so kind a benefactor. Ainsworth makes the plenty of good things in Canaan to be a figure of the fruitfulness of Christ's kingdom, and the heavenly comforts of his word and Spirit: for the children of his kingdom he has butter and milk, the sincere milk of the word; and strong meat for strong men, with the wine that makes glad the heart.
Who then would be so presumptuous and blind as to dare to trust in his own judgment and discretion when the vessel of election testifies that he needed to confer with his fellow apostles? From this it is clearly proven that the Lord shows the way of perfection to no one who has the means of being educated but who disdains the teaching and the instruction of the elders and who considers as insignificant that saying which ought to be diligently observed: “Ask your father, and he will declare it to you, your elders, and they will tell you.”
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SUMMARY
Deuteronomy 32:7, embedded within the profound "Song of Moses," issues a foundational call to the Israelites to deeply engage with their historical and spiritual heritage. Moses implores the people to actively recall God's mighty acts and unwavering covenant faithfulness throughout their past, specifically by seeking wisdom, instruction, and testimony from their fathers and elders. This verse powerfully underscores the critical importance of intergenerational transmission of divine truth, ensuring that the lessons of God's redemptive dealings with His people are preserved, understood, and applied by each successive generation, thereby safeguarding their unique identity and enduring relationship with the Lord.
CONTEXT
Literary Context: Deuteronomy 32:7 is a pivotal command within the "Song of Moses" (Deuteronomy 32:1-43), a lengthy poetic composition delivered by Moses just before his death and Israel's imminent entry into the Promised Land. This song serves as Moses' final prophetic testament, functioning as a solemn witness against Israel's anticipated future apostasy and a powerful reaffirmation of God's unchanging character and covenant loyalty. Preceded by an invocation to heaven and earth to bear witness to his words (Deuteronomy 32:1-3), the song immediately praises God's perfect work and righteous character (Deuteronomy 32:4-6). Verse 7 then shifts from God's intrinsic nature to Israel's responsibility to remember His past actions, setting the stage for the extensive historical review that follows, detailing God's gracious care for Israel despite their rebellion (e.g., Deuteronomy 32:10-14). The call to remember here is not merely nostalgic but foundational for understanding the subsequent warnings, judgments, and promises detailed throughout the song.
Historical & Cultural Context: Composed at the cusp of Israel's transition from forty years of wilderness wandering to settled life in Canaan, the Song of Moses addresses a generation poised to inherit the land but also highly susceptible to the idolatrous practices of its inhabitants. The cultural context of ancient Israel placed immense value on oral tradition and the accumulated wisdom of elders. Knowledge, history, and religious instruction were primarily transmitted verbally from one generation to the next, often within the family unit and through tribal or community leaders. Fathers and elders were the primary custodians of communal memory and divine revelation, responsible for educating the younger members in the covenant law and the narratives of God's redemptive acts, such as the miraculous Exodus from Egypt and the giving of the Law at Mount Sinai. This intergenerational pedagogy was crucial for maintaining Israel's distinct identity as God's covenant people amidst pagan influences and for ensuring the continuity and vitality of their faith.
Key Themes: The overarching theme of Deuteronomy, and particularly this song, is the fervent call to covenant faithfulness, which is profoundly rooted in the remembrance of God's past acts and the anticipation of His future judgment and restoration. Deuteronomy 32:7 specifically introduces and emphasizes the themes of historical memory and the intergenerational transmission of truth. It asserts that Israel's identity, spiritual vitality, and future well-being are intrinsically linked to their understanding of God's consistent character and His dealings with them throughout their history. This remembrance serves as both a powerful foundation for gratitude and a solemn warning against forgetting God, which repeatedly led to apostasy, as vividly illustrated in the broader narrative of Deuteronomy and later in books like Judges. The verse also highlights the authority and wisdom of elders as vital conduits for preserving and imparting this sacred heritage, ensuring that the covenant relationship with Yahweh remains vibrant across the ages.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 32:7 employs several powerful literary devices that enhance its impact and convey its urgent message. The most prominent are Imperative verbs ("Remember," "consider," "ask"), which underscore the urgency, non-negotiable nature, and vital importance of Moses' commands, highlighting that historical memory is crucial for Israel's survival and faithfulness. The verse also utilizes Parallelism, specifically synonymous parallelism in the first two clauses ("Remember the days of old, consider the years of many generations") and the last two ("ask thy father, and he will shew thee; thy elders, and they will tell thee"). This repetition with slight variation emphasizes and reinforces the core message, driving home the dual aspects of active recall and deep reflection, and the dual, complementary sources of intergenerational wisdom. Furthermore, there is an implied Metaphor of wisdom and historical knowledge as a precious, life-sustaining inheritance or a wellspring of truth, which must be diligently sought, faithfully preserved, and intentionally passed down. The structure of the verse itself, moving from a general divine mandate to specific, practical means of fulfillment, reflects a profound pedagogical approach, guiding the audience on how to fulfill the divine command.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 32:7 lays a foundational theological principle: the continuity of faith and the vitality of the covenant relationship across generations are profoundly dependent upon the active remembrance of God's past acts and the diligent transmission of His truth. This verse establishes historical memory not as mere nostalgia, but as a dynamic, living resource for understanding God's unchanging character, His unwavering faithfulness, and His righteous expectations for His people. It underscores that true wisdom is often found in the lived experience and faithfully transmitted knowledge of those who have walked with God before us, making the elder generation indispensable custodians of spiritual heritage. This emphasis on remembering divine history and seeking wisdom from elders is a recurring biblical theme, vital for maintaining covenant fidelity and avoiding the pitfalls of forgetting God, which repeatedly led to Israel's downfall and spiritual decline.
REFLECTION AND APPLICATION
Deuteronomy 32:7 offers timeless and profoundly relevant principles for believers today, emphasizing the enduring value of our spiritual heritage and the critical role of intergenerational wisdom. In a rapidly changing world, the temptation to dismiss the past, to embrace novelty for its own sake, or to rely solely on individual insight can be strong. However, this verse powerfully reminds us that a vibrant, resilient faith is deeply rooted in the historical reality of God's faithfulness. We are called to actively "remember the days of old" – to immerse ourselves in the grand, unfolding narrative of salvation history, from creation to Christ's redemptive work, and to reflect on God's consistent character and mighty acts in our own lives and in the collective life of the Church. Furthermore, the command to "ask thy father" and "thy elders" challenges us to cultivate a posture of humility, receptivity, and honor towards the wisdom of those who have walked with God longer. This means valuing the insights of older generations, seeking their counsel, learning from their experiences, and honoring their spiritual maturity and faithfulness. It also places a profound and sacred responsibility on those who are older to faithfully "show" and "tell" the younger generations the enduring truths of God's Word and the powerful testimonies of His faithfulness, ensuring that the legacy of faith is not broken but strengthened and passed on through intentional discipleship and living example.
Questions for Reflection
FAQ
Why is remembering the past so important for faith?
Answer: Remembering the past is crucial for faith because it provides a tangible, unshakeable foundation for understanding God's unchanging character and His consistent faithfulness across time. For ancient Israel, recalling the miraculous Exodus from Egypt, the covenant at Sinai, and God's provision during their wilderness wanderings reminded them of His power, His unwavering commitment to His covenant, and His steadfast love, even when they were rebellious. For believers today, remembering God's mighty acts throughout biblical history—culminating in the life, atoning death, and glorious resurrection of Jesus Christ—and His personal faithfulness in our own lives, builds profound trust and confidence for navigating the present and facing the future. It powerfully counters the human tendency to forget God's goodness and stray from His ways, serving as a powerful anchor for our identity, our hope, and our obedience.
Who are "fathers" and "elders" in today's context, and how should we "ask" them?
Answer: In today's context, "fathers" can certainly refer to our biological parents, but more broadly, it encompasses spiritual parents or mentors who have played a significant and formative role in our spiritual growth and development. "Elders" refers to older, more mature believers within our families, churches, and communities who possess a wealth of life experience, spiritual wisdom, and a deeper, seasoned understanding of God's Word. "Asking" them involves actively seeking their counsel, listening attentively to their testimonies, studying their examples of faithfulness, and engaging in intentional, humble conversations about faith, life's challenges, and God's consistent dealings. This might involve formal mentorship relationships, informal conversations over a meal, or simply observing their walk with God and asking thoughtful questions. The overarching goal is to humbly receive and honor the spiritual heritage they carry, as encouraged in passages like Proverbs 1:8 and the instructions for various groups in Titus 2:1-5.
Does this verse imply that oral tradition is more important than written Scripture?
Answer: No, this verse does not imply that oral tradition supersedes or is more important than written Scripture. Rather, it highlights the primary method of transmission prevalent in ancient times and the invaluable role of intergenerational teaching. At the time of Deuteronomy, much of God's revelation was being given and recorded for the first time. The command to "ask thy father" and "thy elders" emphasizes the vital role of living witnesses and authoritative teachers in preserving, interpreting, and applying that revelation for new generations. Oral tradition was the primary means by which the written law and the historical narratives were taught, explained, and internalized within the community. Today, while we are blessed with the complete, inerrant written Word of God, the principle still holds true: the wisdom, experience, and spiritual maturity of older believers remain invaluable for interpreting, applying, and living out the truths of Scripture in our lives. The two—written Scripture and intergenerational teaching—are complementary and mutually enriching, not contradictory.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 32:7, with its profound call to remember God's past acts and to seek wisdom from elders, finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While the Israelites were commanded to recall the "days of old" concerning God's covenant with them, the New Testament reveals that all of God's historical dealings, promises, and redemptive purposes find their definitive "Yes" and "Amen" in Christ (2 Corinthians 1:20). Jesus is the ultimate "elder" and "father" in a spiritual and divine sense, the very embodiment of divine wisdom, through whom all things were created and sustained, and in whom all wisdom and knowledge are hidden (Colossians 1:16-17 and Colossians 2:3). He is the one who perfectly reveals the Father (John 14:9), making known the depths of God's character and redemptive plan in a way no human father or elder ever could. The "years of many generations" of God's faithfulness, from creation to the giving of the Law, culminate in the cross and resurrection, which are the supreme and final acts of God's power, love, and justice, to be remembered and proclaimed by the new covenant community (1 Corinthians 11:23-26). The Church, as the new Israel, is now called to remember the finished work of Christ, to learn from His perfect life and teachings, and to faithfully transmit this Gospel truth across generations, not merely as historical facts, but as the living power of God unto salvation for all who believe (Romans 1:16). Thus, the command to remember and learn from the past is transformed into a call to remember and live in light of the person and work of Christ, who is Himself the true wisdom of God (1 Corinthians 1:24).