Deuteronomio 32:4

Filipino Cebuano Bible

4 Ang Bato ang iyang buhat hingpit man; Kay ang tanan niya nga mga dalan mga matul-id: Dios sa pagkamatinumanon, ug walay kasal-anan: Siya matarung ug matul-id.

Bible Verse Review
  from Treasury of Scripure Knowledge

the Rock: Deuteronomy 32:18, Deuteronomy 32:30, Deuteronomy 32:31, 1 Samuel 2:2, 2 Samuel 22:2, 2 Samuel 22:3, 2 Samuel 22:32, 2 Samuel 22:47, 2 Samuel 23:3, Psalms 18:2, Psalms 18:31, Psalms 18:46, Psalms 61:2-4, Psalms 92:15, Isaiah 26:4, Isaiah 28:16, Isaiah 32:2, Matthew 16:16-18, 1 Corinthians 10:4, 1 Peter 2:6

his work: Genesis 1:31, 2 Samuel 22:31, Psalms 18:30, Psalms 19:7, Psalms 138:8, Ecclesiastes 3:14, Matthew 5:48, James 1:17

all his: Deuteronomy 10:18, Genesis 18:25, Job 35:14, Psalms 9:16, Psalms 97:2, Psalms 99:4, Isaiah 30:18, Jeremiah 9:24, Daniel 4:37, John 5:22, Romans 1:32, Romans 2:2, Romans 2:5, James 4:12, Revelation 15:3, Revelation 15:4

a God: Exodus 34:6, Psalms 31:5, Psalms 98:3, Psalms 100:5, Psalms 146:6, Isaiah 25:1, Jeremiah 10:10, John 1:14, John 1:17, John 14:6

without: Job 34:10, Psalms 92:15, Habakkuk 1:13, Romans 3:5

Reciprocal: Genesis 1:10 - God saw Genesis 49:24 - the stone Deuteronomy 32:15 - the Rock 2 Chronicles 19:7 - no iniquity Job 8:3 - God Job 36:3 - ascribe Psalms 33:4 - all his Psalms 36:6 - righteousness Psalms 78:35 - God was Psalms 89:14 - Justice Psalms 111:7 - works Psalms 119:75 - I know Psalms 119:137 - General Psalms 145:17 - righteous Ecclesiastes 3:11 - hath made Isaiah 17:10 - the rock Isaiah 30:29 - mighty One Isaiah 44:8 - no God Isaiah 45:19 - speak righteousness Isaiah 65:16 - in the God Jeremiah 12:1 - Righteous Lamentations 1:18 - Lord Ezekiel 18:25 - my Daniel 9:7 - righteousness Hosea 14:9 - for Habakkuk 1:12 - mighty God Zephaniah 3:5 - just Malachi 2:17 - Where Acts 3:16 - perfect Romans 3:4 - let God Romans 3:26 - that he Romans 9:14 - Is there unrighteousness 1 Corinthians 1:9 - God 1 Timothy 4:4 - every Hebrews 6:10 - God Hebrews 13:21 - Make Revelation 4:11 - to receive Revelation 19:2 - true

Gill's Notes on the Bible

[He is] the rock,.... That is, Jehovah is the rock, whose name Moses proposed to publish; and our God, to whom the heavens and the earth are called upon to ascribe greatness, even Christ the rock of salvation: here begins the song; the first word in it is very emphatic; it has a letter in it larger than usual, to denote the greatness of this Person, and to make it observable; he is "this" or "that rock" k, by way of eminence, that rock and stone of Israel, Jacob prophesied of, which was typified by the rock Moses had smitten in the wilderness, and which, no doubt, he knew, as the Apostle Paul did, that it was a type of Christ, and had taught the Israelites so to understand it; and therefore this epithet of a divine Person would not seem strange to them, and yet is that rock the unbelieving Jews would and did stumble at, and the rock of salvation they lightly esteemed and rejected; the rock of refuge for sensible sinners to flee unto for shelter and safety from the wrath and justice of God, and from every enemy; the rock the church of God and every believer are built upon, and in which they dwell; and who is the rock of ages that will endure forever, as the Saviour of his people, and the foundation of their faith and hope:

his work [is] perfect; not so much the work of creation or of providence, which are both the works of Christ, but that of redemption and salvation, in which there is not only a display of all the divine perfections, but is complete in all its parts; the law is perfectly fulfilled, justice is fully satisfied, a perfect righteousness is wrought out, a complete pardon is procured, perfect peace is made, full atonement of sins obtained, and the whole work is finished; and is so perfect that nothing is wanting in it, or can be added to it, nor can it be unravelled or undone again: likewise the work of building the church on this rock is carrying on, and will be perfected when all the elect of God, all given to Christ and redeemed by his blood, shall be called by grace and gathered in; when the last of the chosen ones, and redeemed of the Lamb, is brought in and laid in the building; when Christ shall deliver up the kingdom to the Father complete, and God shall be all in all, and his church and people will be in a perfect state to all eternity:

for all his ways [are] judgment; his ways, which he himself has taken and walked in; his ways of providence are according to the best judgment and highest wisdom, and according to the strictest justice and equity; his ways of grace towards the salvation of his people, and the building up his church on himself, the rock; all the methods he took in eternity and time were all formed according to the counsel of God, and planned with the greatest wisdom, founded in his righteous nature, and according to covenant compact with his Father, and entered into in the most honourable manner; and in which he brought about the salvation of his people, in perfect consistence with the justice and holiness of God, and to the honour of them and his holy law: and he has executed all his offices of prophet, priest, and King, in the most just and righteous manner: the ways which he has prescribed his people to walk in, and in which he leads them, are ways of truth, righteousness, and holiness; such are all his ordinances and commandments:

a God of truth; so Christ is called, :-; or the true God, which also is his name, 1 John 5:20; and is so called in opposition to fictitious deities, and such who are only so by name or office, but not by nature; whereas he is truly and properly God, as appears from his names and nature, from his perfections, works, and worship, ascribed to him: or "God the truth" l, for he is "the truth", John 14:6; the truth of all types, promises, and prophecies, which all have their accomplishment in him; the sum and substance of all truths and doctrines, from whom they all come, and in whom they all centre: or "the God of faith" or "faithfulness" m; the object of faith, and the author and finisher of it; and who is faithful, as the God-man and Mediator, to him that appointed him, being intrusted with all the elect of God, with all promises and blessings of grace for them, with the fulness of grace to communicate unto them, with the glory of God in their salvation, and with their future and final happiness; and is faithful in the discharge of his offices of prophet, priest, and King:

and without iniquity; in his nature, in his heart, in his lips, and in his life; nor was ever any committed by him:

just and right [is] he; just, both as a divine Person, and as man and Mediator; a lover and doer of righteousness, a worker out of righteousness for his people, and the justifier of them by it; just and righteous, as the, servant of God, as King of saints, and Judge of the whole world; "right" or "upright", which is the character of a divine Person, agrees with Christ, and may denote his sincerity, uprightness, and faithfulness.

k הצור "quod attinet ad rupem illam", Piscator; "rupes illa", Van Till; "rupes illa", Vitringa. l אל אמונה "Deus veritas", Pagninus, Montanus. m "Deus fidei", Vatablus, Cocceius; "Deus veritatis sive fidei", Vitringa.

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 32:4. He is the Rock — The word צור tsur is rendered Creator by some eminent critics; and [Arabic] khalyk is the reading in the Arabic Version. Rab. Moses ben Maimon, in his valuable work, Moreh Nebochim, observes that the word צור tsur, which is ordinarily translated rock, signifies origin, fountain, first cause, c., and in this way it should be translated here: "He is the first principle, his work is perfect." As he is the cause of all things, he must be infinitely perfect and consequently all his works must be perfect in their respective kinds. As is the cause, so must the effect be. Some think the word rock gives a very good sense: for, as in those lands, rocks were the ordinary places of defence and security, God may be metaphorically represented thus, to signify his protection of his followers. I prefer the opinion of Maimon.