the Second Week after Easter
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THE MESSAGE
Deuteronomy 32:13
Bible Study Resources
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He made him ride on the heights of the landand eat the produce of the field.He nourished him with honey from the rockand oil from flinty rock,
He made him ride on the high places of the eretz, He ate the increase of the field; He made him to suck honey out of the rock, Oil out of the flinty rock;
He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock;
And he set him on the high places of the land, and he fed him the crops of the field, and he nursed him with honey from crags, and with oil from flinty rock,
He made him ride on the high places of the land, and he ate the produce of the field, and he suckled him with honey out of the rock, and oil out of the flinty rock.
The Lord brought them to the heights of the land and fed them the fruit of the fields. He gave them honey from the rocks, bringing oil from the solid rock.
He enabled him to travel over the high terrain of the land, and he ate of the produce of the fields. He provided honey for him from the cliffs, and olive oil from the hardest of rocks,
"He made him (Israel) ride on the high places of the earth, And he ate the produce of the field; And He made him suck honey from the rock, And [olive] oil from the flinty rock,
"He had him ride on the high places of the earth, And he ate the produce of the field; And He had him suck honey from the rock, And oil from the flinty rock,
He caryed him vp to the hie places of the earth, that he might eate the fruites of the fieldes, and he caused him to sucke hony out of the stone, and oyle out of the hard rocke:
He made him ride on the high places of the earth,And he ate the produce of the field;And He made him suck honey from the rock,And oil from the flinty rock,
he helped you capture the land. Your fields were rich with grain. Olive trees grew in your stony soil, and honey was found among the rocks.
(iii) He made them ride on the heights of the earth. They ate the produce of the fields. He had them suck honey from the rocks and olive oil from the crags,
He made him ride on the high places of the earth, And he ate the produce of the field; And he made him suck honey out of the crag, And oil out of the flinty rock;
The Lord helped them take control of the hill country. They took the harvest in the fields. He gave them honey from the cliffs and olive oil from the rocky ground.
He made him to dwell in a fertile land, and fed him with the produce of the field; and he made him to suck honey out of the rock and oil out of the flinty rock;
"He let them rule the highlands, and they ate what grew in the fields. They found wild honey among the rocks; their olive trees flourished in stony ground.
He made him ride on the high places of the earth, so that he might eat the increase of the fields. And He made him suck honey out of the rock, and oil out of the flinty rock;
He caried him ouer ye heigth of the earth, and fed him with the increase of the felde. He caused him sucke hony out of the rocke, and oyle out of the harde stone.
He made him ride on the high places of the earth, And he did eat the increase of the field; And he made him to suck honey out of the rock, And oil out of the flinty rock;
He put him on the high places of the earth, his food was the increase of the field; honey he gave him out of the rock and oil out of the hard rock;
He caryed hym vp to the hygh places of the earth, that he myght eate the encrease of the fieldes: And he fed hym with honye out of the rocke, and with oyle out of the most harde stone:
He made him ride on the high places of the earth, and he did eat the fruitage of the field; and He made him to suck honey out of the crag, and oil out of the flinty rock;
He made him ride on the high places of the earth, that he might eate the increase of the fields, and he made him to sucke hony out of the rocke, and oyle out of the flintie rocke,
He brought them up on the strength of the land; he fed them with the fruits of the fields; they sucked honey out of the rock, and oil out of the solid rock.
He made him ride on the high places of the earth, And he did eat the increase of the field; And he made him to suck honey out of the rock, And oil out of the flinty rock;
He made him ride on the heights of the land and fed him the produce of the field. He nourished him with honey from the rock and oil from the flinty crag,
The Lord ordeynede hym on an hiy lond, that he schulde ete the fruytis of feeldis, that he schulde souke hony of a stoon, and oile of the hardeste roche;
He maketh him ride on high places of earth, And he eateth increase of the fields, And He maketh him suck honey from a rock, And oil out of the flint of a rock;
He made him ride on the high places of the earth, And he ate the increase of the field; And he made him to suck honey out of the rock, And oil out of the flinty rock;
He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock;
He made him ride on the high places of the earth, He ate the increase of the field; He made him to suck honey out of the rock, Oil out of the flinty rock;
"He made him ride in the heights of the earth, That he might eat the produce of the fields; He made him draw honey from the rock, And oil from the flinty rock;
He let them ride over the highlands and feast on the crops of the fields. He nourished them with honey from the rock and olive oil from the stony ground.
He made him sit on the high places of the earth. And he ate the food of the field. He made him eat honey from the rock, oil out of hard rock,
He set him atop the heights of the land, and fed him with produce of the field; he nursed him with honey from the crags, with oil from flinty rock;
He made him ride on the high places of the land, Caused him to eat the increase of the fields, - And gave him to suck honey out of the cliff, And oil out of the rock of flint:
He set him upon high land: that he might eat the fruits of the fields, that he might suck honey out of the rock, and oil out of the hardest stone,
He made him ride on the high places of the earth, and he ate the produce of the field; and he made him suck honey out of the rock, and oil out of the flinty rock.
"He made him ride on the high places of the earth, And he ate the produce of the field; And He made him suck honey from the rock, And oil from the flinty rock,
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
ride: Deuteronomy 33:26, Deuteronomy 33:29, Isaiah 58:14, Ezekiel 36:2
honey: Job 29:6, Psalms 81:16, Isaiah 48:21, Ezekiel 21:17
Reciprocal: Deuteronomy 28:47 - General Deuteronomy 33:19 - suck of 2 Samuel 22:34 - setteth 2 Kings 18:32 - like your own 2 Chronicles 26:16 - when he was Nehemiah 9:25 - a fat land Job 20:17 - of honey Psalms 18:33 - high Isaiah 49:9 - high Ezekiel 16:13 - thou didst Ezekiel 20:6 - flowing Hosea 2:7 - for Hosea 13:6 - to Amos 4:13 - and treadeth Micah 1:3 - the high Habakkuk 3:19 - to walk Matthew 2:10 - they rejoiced Matthew 3:4 - wild Romans 11:9 - their table
Cross-References
So his gifts went before him while he settled down for the night in the camp.
Jacob said, "Please. If you can find it in your heart to welcome me, accept these gifts. When I saw your face, it was as the face of God smiling on me. Accept the gifts I have brought for you. God has been good to me and I have more than enough." Jacob urged the gifts on him and Esau accepted.
Joseph was running the country; he was the one who gave out rations to all the people. When Joseph's brothers arrived, they treated him with honor, bowing to him. Joseph recognized them immediately, but treated them as strangers and spoke roughly to them. He said, "Where do you come from?" "From Canaan," they said. "We've come to buy food."
Their father Israel gave in. "If it has to be, it has to be. But do this: stuff your packs with the finest products from the land you can find and take them to the man as gifts—some balm and honey, some spices and perfumes, some pistachios and almonds. And take plenty of money—pay back double what was returned to your sacks; that might have been a mistake. Take your brother and get going. Go back to the man. And may The Strong God give you grace in that man's eyes so that he'll send back your other brother along with Benjamin. For me, nothing's left; I've lost everything."
When Joseph got home, they presented him with the gifts they had brought and bowed respectfully before him.
To Fight God's Battles Samuel died. The whole country came to his funeral. Everyone grieved over his death, and he was buried in his hometown of Ramah. Meanwhile, David moved again, this time to the wilderness of Maon. There was a certain man in Maon who carried on his business in the region of Carmel. He was very prosperous—three thousand sheep and a thousand goats, and it was sheep-shearing time in Carmel. The man's name was Nabal (Fool), a Calebite, and his wife's name was Abigail. The woman was intelligent and good-looking, the man brutish and mean. David, out in the backcountry, heard that Nabal was shearing his sheep and sent ten of his young men off with these instructions: "Go to Carmel and approach Nabal. Greet him in my name, ‘Peace! Life and peace to you. Peace to your household, peace to everyone here! I heard that it's sheep-shearing time. Here's the point: When your shepherds were camped near us we didn't take advantage of them. They didn't lose a thing all the time they were with us in Carmel. Ask your young men—they'll tell you. What I'm asking is that you be generous with my men—share the feast! Give whatever your heart tells you to your servants and to me, David your son.'" David's young men went and delivered his message word for word to Nabal. Nabal tore into them, "Who is this David? Who is this son of Jesse? The country is full of runaway servants these days. Do you think I'm going to take good bread and wine and meat freshly butchered for my sheepshearers and give it to men I've never laid eyes on? Who knows where they've come from?" David's men got out of there and went back and told David what he had said. David said, "Strap on your swords!" They all strapped on their swords, David and his men, and set out, four hundred of them. Two hundred stayed behind to guard the camp. Meanwhile, one of the young shepherds told Abigail, Nabal's wife, what had happened: "David sent messengers from the backcountry to salute our master, but he tore into them with insults. Yet these men treated us very well. They took nothing from us and didn't take advantage of us all the time we were in the fields. They formed a wall around us, protecting us day and night all the time we were out tending the sheep. Do something quickly because big trouble is ahead for our master and all of us. Nobody can talk to him. He's impossible—a real brute!" Abigail flew into action. She took two hundred loaves of bread, two skins of wine, five sheep dressed out and ready for cooking, a bushel of roasted grain, a hundred raisin cakes, and two hundred fig cakes, and she had it all loaded on some donkeys. Then she said to her young servants, "Go ahead and pave the way for me. I'm right behind you." But she said nothing to her husband Nabal. As she was riding her donkey, descending into a ravine, David and his men were descending from the other end, so they met there on the road. David had just said, "That sure was a waste, guarding everything this man had out in the wild so that nothing he had was lost—and now he rewards me with insults. A real slap in the face! May God do his worst to me if Nabal and every cur in his misbegotten brood aren't dead meat by morning!" As soon as Abigail saw David, she got off her donkey and fell on her knees at his feet, her face to the ground in homage, saying, "My master, let me take the blame! Let me speak to you. Listen to what I have to say. Don't dwell on what that brute Nabal did. He acts out the meaning of his name: Nabal, Fool. Foolishness oozes from him. "I wasn't there when the young men my master sent arrived. I didn't see them. And now, my master, as God lives and as you live, God has kept you from this avenging murder—and may your enemies, all who seek my master's harm, end up like Nabal! Now take this gift that I, your servant girl, have brought to my master, and give it to the young men who follow in the steps of my master.
Receiving a gift is like getting a rare gemstone; any way you look at it, you see beauty refracted.
A gift gets attention; it buys the attention of eminent people.
Lots of people flock around a generous person; everyone's a friend to the philanthropist.
A quietly given gift soothes an irritable person; a heartfelt present cools a hot temper.
Gill's Notes on the Bible
He made him to ride on the high places of the earth,.... Or land, the land of Canaan; by which are meant the towers, castles, and fortified places in it, some of which might be built on hills and mountains; and being made to ride on them may denote the delivery of them into their hands, their conquests and possession of them, and triumph in them; see Isaiah 58:14; so the Targum of Jonathan paraphrases, it,
"made him to dwell in the towers of the land of Israel,''
those high walled and strongly fenced cities which they dreaded; this may be an emblem of the conquest believers have of their spiritual enemies, sin. Satan, and the world, in and through Christ; of their safety and triumph in him; of their high and elevated frames of soul, when they have got above the world and the things of it; this will be the case of spiritual Israel in every sense in the latter day, when the mountain of the Lord's house shall be established on the top of the mountains:
that he might eat the increase of the fields: the produce of them, particularly corn for bread, and which the Israelites ate of as soon as they came into the land of Canaan, Joshua 5:11; an emblem of the Gospel, and the truths of it, which are salutary, nourishing, strengthening, reviving, and cheering, and of Christ the bread of life, which believers by faith eat of, and feed upon and live:
and he made him to suck honey out of the rock; not water out of the rock, as sweet to them as honey, that they had in the wilderness; but either the honey of bees that made their nests in rocks, as a swarm of them did in the carcass of a lion; and so in like manner as honey came out of the lion, it may be said to be sucked out of the rock: so Homer a speaks of swarms of bees out of a hollow rock: or this was the honey of palm trees, as Aben Ezra observes, some say, which might grow on rocks, Joshua 5:11- :; and this is favoured by the Targum of Jonathan, which paraphrases the words,
"honey from those fruits which grow on the rocks,''
unless it means honey gathered by bees from such fruits; the rock may typify Christ, and the honey out of it the Gospel, which is from him and concerning him; comparable to honey for the manner of its production and gathering, by the laborious ministers of the word; for its nourishment, and especially for its sweetness, its precious promises, and pleasant doctrines:
and oil out of the flinty rock; that is, oil out of the olives, which grow on rocks, and these delight to grow on hills and mountains; hence we read of the mount of Olives, see Job 29:6; and so the Targum of Jonathan,
"and oil out of the olives and suckers which grow on the strong rocks;''
this may signify the Spirit and his graces, the unction which comes from Christ the Holy One, and the blessings of grace had from him, and the Gospel and its truths; which are cheering and refreshing, mollifying and healing, feeding and fattening, pure and unmixed, and useful for light, as oil is.
a Iliad. 2. l. 87, 88.
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, God’s 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: “A Prayer of Moses,” 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 God’s preventing mercies, His people’s faithlessness and ingratitude, God’s 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 “the stone of Israel” in Genesis 49:24; and see 1 Samuel 2:2; Psalms 18:2; Matthew 16:18; John 1:42. Zur, the original of “Rock,” 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 “everlasting strength” Isaiah 26:4, “the Mighty One” Isaiah 30:29; in this chapter they have rightly adhered to the letter throughout.
Deuteronomy 32:5
Render: “It” (i. e. “the perverse and crooked generation”) “hath corrupted itself before Him (compare Isaiah 1:4); they are not His children, but their blemish:” i. e., the generation of evil-doers cannot be styled God’s children, but rather the shame and disgrace of God’s 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, “hath acquired thee for His own,” or “possessed thee:” compare the expression “a peculiar people,” margin “a purchased people,” in 1 Peter 2:9.
Deuteronomy 32:8
That is, while nations were being constituted under God’s 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 “according to the number of the children of Israel;” i. e., proportionate to the wants of their population. Some texts of the Greek version have “according to the number of the Angels of God;” 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, “in a waste, the howling of a wilderness,” i. e., a wilderness in which wild beasts howl. The word for “waste” is that used in Genesis 1:2, and there rendered “without form.”
Deuteronomy 32:11
Compare Exodus 19:4. The “so,” which the King James Version supplies in the next verse, should he inserted before “spreadeth,” and omitted from Deuteronomy 32:12. The sense is, “so He spread out His wings, took them up,” 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, “to be righteous”); 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 Israel’s 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, “not God,” 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 God’s 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, “not a people,” and “a foolish nation,” mean such a people as, not being God’s, 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 “wise and understanding people” 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 “four sore judgments,” 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 Israel’s 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 “chase,” but to whom, as a punishment for faithlessness, Israel was “sold,” Deuteronomy 32:30. Moses leaves the decision, whether “their rock” (i. e. the false gods of the pagan to which the apostate Israelites had fallen away) or “our Rock” 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 Israel’s God heightened the folly of Israel’s 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: “Vengeance 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 God’s 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 “married and single,” or “guarded and forsaken,” but signifying generally “all men of all sorts.”
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 32:13. He made him ride — ירכבהו yarkibehu, he will cause him to ride. All the verbs here are in the future tense, because this is a prophecy of the prosperity they should possess in the promised land. The Israelites were to ride - exult, on the high places, the mountains and hills of their land, in which they are promised the highest degrees of prosperity; as even the rocky part of the country should be rendered fertile by the peculiar benediction of God.
Suck honey out of the rock, and oil out of the flinty rock — This promise states that even the most barren places in the country should yield an abundance of aromatic flowers, from which the bees should collect honey in abundance; and even the tops of the rocks afford sufficient support for olive trees, from the fruit of which they should extract oil in abundance: and all this should be occasioned by the peculiar blessing of God upon the land.
