the Week of Christ the King / Proper 29 / Ordinary 34
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Deuteronomy 32:20
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And he said, ‘I will hide my face from them; I will see what their end will be, for they are a perverse generation, children in whom is no faithfulness.
And he said, I will hide my face from them, I will see what their end shall be: For they are a very perverse generation, sons in whom is no faithfulness.
And he said, I will hide my face from them, I will see what their end shall be: For they are a very froward generation, Children in whom is no faith.
He said, "I will turn away from them and see what will happen to them. They are evil people, unfaithful children.
He said, "I will reject them, I will see what will happen to them; for they are a perverse generation, children who show no loyalty.
And he said, I will hide my face from them, I will see what their end [will be]: for they [are] a very froward generation, children in whom [is] no faith.
He said, I will hide my face from them, I will see what their end shall be: For they are a very perverse generation, Children in whom is no faithfulness.
And the Lord seide, Y schal hyde my face fro hem, and Y schal biholde `the laste thingis of hem; for it is a waiward generacioun, and vnfeithful sones.
And He saith: I hide My face from them, I see what [is] their latter end; For a froward generation [are] they, Sons in whom is no stedfastness.
He said: I will hide My face from them; I will see what will be their end. For they are a perverse generation-children of unfaithfulness.
and said, "You are unfaithful and can't be trusted. So I won't answer your prayers; I'll just watch and see what happens to you.
And he said, I will hide my face from them, I will see what their end shall be: For they are a very perverse generation, Children in whom is no faithfulness.
And he said, My face will be veiled from them, I will see what their end will be: for they are an uncontrolled generation, children in whom is no faith.
And he sayde: I wyll hyde my face from them, and wil see what their ende shalbe: For they are a very frowarde generation, childre in whom is no faith.
He said, ‘I will hide my face from them and see what will become of them; for they are a perverse generation, untrustworthy children.
And he said, I will hide my face from them, I will see what their end shall be; For they are a perverse generation, Children in whom is no faithfulness.
So he said, ‘I will turn away from them, then let's see what happens! They are a rebellious people. They are like children who will not learn their lessons.
And He said: 'I will hide My face from them, I will see what their end shall be; for they are a very froward generation, children in whom is no faithfulness.
And he said, I will hide my face from them, I will see what their ende shall be: for they are a very froward generation, children in whom is no faith.
Then He said, ‘I will hide My face from them. I will see what their end will be. For they are a sinful people, children who are not faithful.
He said: I will hide my face from them, I will see what their end will be; for they are a perverse generation, children in whom there is no faithfulness.
So he said: - I will hide any face from them, I will see what will be their hereafter, - For a generation given to intrigue, they are, Sons, whom there is no trusting;
And he said, I will hide my face from the: I will see what their ende shalbe: for they are a frowarde generation, children in who is no faith.
And he said, I will turn away my face from them, I will see what their end will be; for they are a perverse generation, children in whom is no faith.
‘I will no longer help them,' he said; ‘then I will see what happens to them, those stubborn, unfaithful people.
And he said: I will hide my face from them, and will consider what their last end shall be: for it is a perverse generation, and unfaithful children.
And he said, 'I will hide my face from them, I will see what their end will be, for they are a perverse generation, children in whom is no faithfulness.
and said, I will turn away my face from them, and will show what shall happen to them in the last days; for it is a perverse generation, sons in whom is no faith.
He said: “I will hide my face from them;I will see what will become of them,for they are a perverse generation—unfaithful children.
He said, I will hide my face from them, I will see what their end shall be: For they are a very perverse generation, Children in whom is no faithfulness.
And he said, I will hide my face from them, I will see what their end shall be: for they are a very froward generation, children in whom is no faith.
So he said, ‘I will hide my face from them; I will see what will be their end, for they are a generation of perversity, children in whom there is no faithfulness.
And He said, I will hide My face from them; I will see what their end will be ; for they are a perverse generation, sons in whom is no faithfulness.
And he sayde: I wyll hyde my face from them, I wyll se what their ende shal be: for it is a frowarde generacion, they are childre in whom is no fayth.
"Then He said, 'I will hide My face from them, I will see what their end will be; For they are a perverse generation, Sons in whom there is no faithfulness.
And He said: "I will hide My face from them, I will see what their end will be, For they are a perverse generation, Children in whom is no faith.
He said, ‘I will abandon them; then see what becomes of them. For they are a twisted generation, children without integrity.
"Then He said, 'I will hide My face from them, I will see what their end shall be; For they are a perverse generation, Sons in whom is no faithfulness.
Then He said, ‘I will hide My face from them;I will see what their end shall be;For they are a perverse generation,Sons in whom is no faithfulness.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
I will hide: Deuteronomy 31:17, Deuteronomy 31:18, Job 13:24, Job 34:29, Isaiah 64:7, Jeremiah 18:17, Hosea 9:12
a very: Deuteronomy 32:5, Isaiah 65:2-5, Matthew 11:16, Matthew 11:17, Luke 7:31, Luke 7:32
children: 2 Chronicles 20:20, Isaiah 7:9, Isaiah 30:9, Matthew 17:17, Mark 9:19, Luke 18:8, 2 Thessalonians 3:2, Hebrews 11:6
Reciprocal: Deuteronomy 31:27 - I know 1 Samuel 2:2 - rock 2 Chronicles 28:6 - because Psalms 44:24 - Wherefore Psalms 69:24 - Pour Isaiah 8:17 - hideth Isaiah 24:5 - because Isaiah 59:2 - hid Isaiah 65:5 - a fire Jeremiah 11:8 - therefore Jeremiah 23:33 - I Jeremiah 33:5 - I have hid Ezekiel 7:2 - An end Ezekiel 39:23 - hid I Micah 3:4 - he will even
Cross-References
and he said, "If Esau comes to the one camp and attacks it, then the other camp which is left will escape."
Jacob said, "O God of my father Abraham and God of my father Isaac, the LORD, who said to me, 'Return to your country and to your people, and I will make you prosper,'
Then he commanded the one in front, saying, "When Esau my brother meets you and asks to whom you belong, and where you are going, and whose are the animals in front of you?
Then their father Israel said to them, "If it must be so, then do this; take some of the choicest products of the land in your sacks, and carry it as a present [of tribute] to the man [representing Pharaoh], a little balm and a little honey, aromatic spices or gum, resin, pistachio nuts, and almonds.
"So you shall make replicas of your tumors and of your mice that ravage the land, and give glory to the God of Israel; perhaps He will lighten His hand [of judgment] on you and your gods and your land.
But his servants said to him, "We have heard that the kings of the house (royal line) of Israel are merciful kings. Please let us put sackcloth around our loins and ropes on our necks [as symbols of submission], and go out to the king of Israel; perhaps he will spare your life."
He will not accept any ransom [offered to buy him off from demanding full punishment]; Nor will he be satisfied though you offer him many gifts (bribes).
A hot-tempered man stirs up strife, But he who is slow to anger and patient calms disputes.
The wrath of a king is like a messenger of death, But a wise man will appease it.
A gift in secret subdues anger, And a bribe [hidden] in the pocket, strong wrath.
Gill's Notes on the Bible
And he said, I will hide my face from them,.... Now the Lord proceeds to pass sentence on the Jews for their ill treatment of his Son, and of his followers; which respects judgments that should come upon them, both spiritual and temporal, or corporeal; the former lies in Deuteronomy 32:20, and the latter in Deuteronomy 32:22; and this the Lord said in his own heart and mind, decreed and determined it within himself, and declared it in his word by his prophets, as here and in other places: and this first part of the sentence denotes the withdrawing of the gracious presence of God, and the manifestation of his favour, from the people of the Jews, his dislike and contempt of them, having taken out from among them the remnant according to the election of grace, the disciples and followers of Christ; and the removal of the Gospel, and the ordinances of it, from them, the means of light and knowledge, joy and comfort, and the giving of them up to blindness and hardness of heart, which continues to this day; they have a vail of darkness and ignorance upon their hearts while reading the books of the Old Testament, which will be done away when they turn to the Lord, and not before; likewise this was fulfilled when all the symbols of the divine Presence were removed, when the temple was destroyed, and all things in it, or carried away; and this house, which was formerly the house of God, and where he dwelt, was left desolate by him; and it is remarkable, that a little before the destruction of Jerusalem, a voice was heard in the temple, "let us go hence", as Josephus relates z:
I will see what their end [shall be]: their destruction, called in the New Testament "the end of the world"; the end of the Jewish church state and commonwealth: this the Lord said, not as ignorant what it should be, or when it would be; but the sense is, either that he would cause them and others to see it, when he should bring wrath upon them to the uttermost; or that he would look upon it with pleasure and delight, which would be an aggravation of their punishment, Proverbs 1:26;
for they [are] a very froward generation; men of perverse spirits, of a contrary and contradictory temper and disposition, who pleased not God, and were contrary to all men; as well as contradicted and blasphemed the Gospel of Christ, were men of distorted principles in religion, implicated and inconsistent, they wresting the Scriptures to their own destruction; and were obstinate, stubborn, and inflexible in their notions and practices, and that to the last, which was their ruin:
children in whom [is] no faith; for though they had faith in one God, in the Scriptures of the Old Testament as the word of God, in the law of Moses, and in a future state, the resurrection of the dead, and judgment to come; especially the Pharisees, the greater part of the Jews; yet though they were the children of Abraham, and would be thought to be the children of God, they had no faith in Jesus, the true Messiah; him they disbelieved and rejected; and as their fathers could not enter into the land of Canaan, whose carcasses fell in the wilderness, because of unbelief; so these were cast out of the land, and from the Lord, because of their unbelief in the rejection of the Messiah. Aben Ezra observes, that it may be interpreted there is no men of faithfulness, or no faithful men among them, as in Psalms 12:1; they were a faithless generation, covenant breakers, broke their covenant with God, and therefore he rejected them.
z De Bello Jud. l. 6. c. 5. sect. 3.
Barnes' Notes on the Bible
Song of Moses
If Deuteronomy 32:1-3 be regarded as the introduction, and Deuteronomy 32:43 as the conclusion, the main contents of the song may be grouped under three heads, namely,
(1) Deuteronomy 32:4-18, the faithfulness of God, the faithlessness of Israel;
(2) Deuteronomy 32:19-33, the chastisement and the need of its infliction by God;
(3) Deuteronomy 32:34-42, Godâs compassion upon the low and humbled state of His people.
The Song differs signally in diction and idiom from the preceding chapters; just as a lyrical passage is conceived in modes of thought wholly unlike those which belong to narrative or exhortation, and is uttered in different phraseology.
There are, however, in the Song numerous coincidences both in thoughts and words with other parts of the Pentateuch, and especially with Deuteronomy; while the resemblances between it and Psalms 90:0: âA Prayer of Moses,â have been rightly regarded as important.
The Song has reference to a state of things which did not ensue until long after the days of Moses. In this it resembles other parts of Deuteronomy and the Pentateuch which no less distinctly contemplate an apostasy (e. g. Deuteronomy 28:15; Leviticus 26:14), and describe it in general terms. If once we admit the possibility that Moses might foresee the future apostasy of Israel, it is scarcely possible to conceive how such foresight could be turned to better account by him than by the writing of this Song. Exhibiting as it does Godâs preventing mercies, His peopleâs faithlessness and ingratitude, Godâs consequent judgments, and the final and complete triumph of the divine counsels of grace, it forms the summary of all later Old Testament prophecies, and gives as it were the framework upon which they are laid out. Here as elsewhere the Pentateuch presents itself as the foundation of the religious life of Israel in after times. The currency of the Song would be a standing protest against apostasy; a protest which might well check waverers, and warn the faithful that the revolt of others was neither unforeseen nor unprovided for by Him in whom they trusted.
That this Ode must on every ground take the very first rank in Hebrew poetry is universally allowed.
Deuteronomy 32:1-3
Introduction. Heaven and earth are here invoked, as elsewhere (see the marginal references), in order to impress on the hearers the importance of what is to follow.
Deuteronomy 32:4
He is the Rock, his work is perfect - Rather, the Rock, perfect is his work. This epithet, repeated no less than five times in the Song Deuteronomy 32:15, Deuteronomy 32:18, Deuteronomy 32:30-31, represents those attributes of God which Moses is seeking to enforce, immutability and impregnable strength. Compare the expression âthe stone of Israelâ in Genesis 49:24; and see 1 Samuel 2:2; Psalms 18:2; Matthew 16:18; John 1:42. Zur, the original of âRock,â enters frequently into the composition of proper names of the Mosaic time, e. g., Numbers 1:5-6, Numbers 1:10; Numbers 2:12; Numbers 3:35, etc. Our translators have elsewhere rendered it according to the sense âeverlasting strengthâ Isaiah 26:4, âthe Mighty Oneâ Isaiah 30:29; in this chapter they have rightly adhered to the letter throughout.
Deuteronomy 32:5
Render: âItâ (i. e. âthe perverse and crooked generationâ) âhath corrupted itself before Him (compare Isaiah 1:4); they are not His children, but their blemish:â i. e., the generation of evil-doers cannot be styled Godâs children, but rather the shame and disgrace of Godâs children. The other side of the picture is thus brought forward with a brevity and abruptness which strikingly enforces the contrast.
Deuteronomy 32:6
Hath bought thee - Rather perhaps, âhath acquired thee for His own,â or âpossessed thee:â compare the expression âa peculiar people,â margin âa purchased people,â in 1 Peter 2:9.
Deuteronomy 32:8
That is, while nations were being constituted under Godâs providence, and the bounds of their habitation determined under His government (compare Acts 17:26), He had even then in view the interests of His elect, and reserved a fitting inheritance âaccording to the number of the children of Israel;â i. e., proportionate to the wants of their population. Some texts of the Greek version have âaccording to the number of the Angels of God;â following apparently not a different reading, but the Jewish notion that the nations of the earth are seventy in number (compare Genesis 10:1 note), and that each has its own guardian Angel (compare Ecclus. 17:17). This was possibly suggested by an apprehension that the literal rendering might prove invidious to the many Gentiles who would read the Greek version.
Deuteronomy 32:9-14
These verses set forth in figurative language the helpless and hopeless state of the nation when God took pity on it, and the love and care which He bestowed on it.
Deuteronomy 32:10
In the waste howling wilderness - literally, âin a waste, the howling of a wilderness,â i. e., a wilderness in which wild beasts howl. The word for âwasteâ is that used in Genesis 1:2, and there rendered âwithout form.â
Deuteronomy 32:11
Compare Exodus 19:4. The âso,â which the King James Version supplies in the next verse, should he inserted before âspreadeth,â and omitted from Deuteronomy 32:12. The sense is, âso He spread out His wings, took them up,â etc.
Deuteronomy 32:12
With him - i. e., with God. The Lord alone delivered Israel; Israel therefore ought to have served none other but Him.
Deuteronomy 32:13
i. e., God gave Israel possession of those commanding positions which carry with them dominion over the whole land (compare Deuteronomy 33:29), and enabled him to draw the richest provision out of spots naturally unproductive.
Deuteronomy 32:14
Breed of Bashan - Bashan was famous for its cattle. Compare Psalms 22:12; Ezekiel 39:18.
Fat of kidneys of wheat - i. e., the finest and most nutritious wheat. The fat of the kidneys was regarded as being the finest and tenderest, and was therefore specified as a part of the sacrificial animals which was to be offered to the Lord: compare Exodus 29:13, etc.
The pure blood of the qrape - Render, the blood of the grape, even wine. The Hebrew word seems (compare Isaiah 27:2) a poetical term for wine.
Deuteronomy 32:15
Jesbarun - This word, found again only in Deuteronomy 33:5, Deuteronomy 33:26, and Isaiah 44:2, is not a diminutive but an appellative (containing an allusion to the root, âto be righteousâ); and describes not the character which belonged to Israel in fact, but that to which Israel was called. Compare Numbers 23:21. The prefixing of this epithet to the description of Israelâs apostasy contained in the words next following is full of keen reproof.
Deuteronomy 32:16
They provoked him to jealousy - The language is borrowed from the matrimonial relationship, as in Deuteronomy 31:16.
Deuteronomy 32:17
Devils - Render, destroyers. The application of the word to the false gods points to the trait so deeply graven in all pagan worship, that of regarding the deities as malignant, and needing to be propitiated by human sufferings.
Not to God - Rather, ânot God,â i. e., which were not God; see the margin and Deuteronomy 32:21. Compare Deuteronomy 13:7; Deuteronomy 29:25.
Deuteronomy 32:19
The anger of God at the apostasy of His people is stated in general terms in this verse; and the results of it are described, in words as of God Himself, in the next and following verses. These results consisted negatively in the withdrawal of Godâs favor Deuteronomy 32:20, and positively in the infliction of a righteous retribution.
Daughters - The women had their full share in the sins of the people. Compare Isaiah 3:16 ff; Isaiah 32:9 ff; Jeremiah 7:18; Jeremiah 44:15 ff.
Deuteronomy 32:20
I will see what their end shall be - Compare the similar expression in Genesis 37:20.
Deuteronomy 32:21
God would mete out to them the same measure as they had done to Him. Through chosen by the one God to be His own, they had preferred idols, which were no gods. So therefore would He prefer to His people that which was no people. As they had angered Him with their vanities, so would He provoke them by adopting in their stead those whom they counted as nothing. The terms, ânot a people,â and âa foolish nation,â mean such a people as, not being Godâs, would not be accounted a people at all (compare Ephesians 2:12; 1 Peter 2:10), and such a nation as is destitute of that which alone can make a really âwise and understanding peopleâ Deuteronomy 4:6, namely, the knowledge of the revealed word and will of God (compare 1 Corinthians 1:18-28).
Deuteronomy 32:24
Burning heat - i. e., the fear of a pestilential disease. On the âfour sore judgments,â famine, plague, noisome beasts, the sword, compare Leviticus 26:22; Jeremiah 15:2; Ezekiel 5:17; Ezekiel 14:21.
Deuteronomy 32:26, Deuteronomy 32:27
Rather, I would utterly disperse them, etc., were it not that I apprehended the provocation of the enemy, i. e., that I should be provoked to wrath when the enemy ascribed the overthrow of Israel to his own prowess and not to my judgments. Compare Deuteronomy 9:28-29; Ezekiel 20:9, Ezekiel 20:14, Ezekiel 20:22.
Behave themselves strangely - Rather, misunderstand it, i. e., mistake the cause of Israelâs ruin.
Deuteronomy 32:30
The defeat of Israel would be due to the fact that God, their strength, had abandoned them because of their apostasy.
Deuteronomy 32:31
Our enemies - i. e., the enemies of Moses and the faithful Israelites; the pagan, more especially those with whom Israel was brought into collision, whom Israel was commissioned to âchase,â but to whom, as a punishment for faithlessness, Israel was âsold,â Deuteronomy 32:30. Moses leaves the decision, whether âtheir rockâ (i. e. the false gods of the pagan to which the apostate Israelites had fallen away) or âour Rockâ is superior, to be determined by the unbelievers themselves. For example, see Exodus 14:25; Numbers 23:0; Numbers 24:0; Joshua 2:9 ff; 1 Samuel 4:8; 1 Samuel 5:7 ff; 1 Kings 20:28. That the pagan should thus be constrained to bear witness to the supremacy of Israelâs God heightened the folly of Israelâs apostasy.
Deuteronomy 32:32
Their vine - i. e., the nature and character of Israel: compare for similar expressions Psalms 80:8, Psalms 80:14; Jeremiah 2:21; Hosea 10:1.
Sodom ... Gomorrah - Here, as elsewhere, and often in the prophets, emblems of utter depravity: compare Isaiah 1:10; Jeremiah 23:14,
Gall - Compare Deuteronomy 29:18 note.
Deuteronomy 32:35
Rather: âVengeance is mine and recompence, at the time when their foot slideth.
Deuteronomy 32:36
Repent himself for - Rather, have compassion upon. The verse declares that Godâs judgment of His people would issue at once in the punishment of the wicked, and in the comfort of the righteous.
None shut up, or left - A proverbial phrase (compare 1 Kings 14:10) meaning perhaps âmarried and single,â or âguarded and forsaken,â but signifying generally âall men of all sorts.â
Deuteronomy 32:40-42
Render: For I lift up my hand to heaven and say, As I live forever, if I whet, etc. On Deuteronomy 32:40, in which God is described as swearing by Himself, compare Isaiah 45:23; Jeremiah 22:5; Hebrews 6:17. The lifting up of the hand was a gesture used in making oath (compare Genesis 14:22; Revelation 10:5).
Deuteronomy 32:42
From the beginning of revenges upon the enemy - Render, (drunk with blood) from the head (i. e. the chief) of the princes of the enemy.
Clarke's Notes on the Bible
Verse Deuteronomy 32:20. Children in whom is no faith — ×× ××× ×× lo emon bam, "There is no steadfastness in them," they can never be depended on. They are fickle, because they are faithless.
