Page 134 - Pentateuch - Student Textbook

same spiritual food and drank the same spiritual drink for they drank from the spiritual rock that
accompanied them, and that rock was Christ” (1 Cor. 10:3-4). We should probably see this song as
containing both law and grace. The people would be unable to obey the law, deserving death just like
the previous generation. Yet the most disastrous decision is turning from the Rock, Jesus Christ. Without
him sinners have no atonement and will receive God’s vengeance.

In contrast to Yahweh, the people are corrupt, not his children, a warped and crooked generation, and a
foolish and unwise people (v. 5, 6). They are called to remember and to ask “the generations long past”
about the history of the nation (v. 7). Our text becomes difficult with many interpretations of “days of
old.” When did this segment of history begin and end? The description is graphic. “Jacob” is found in a
“barren and howling waste”. He is guarded as the apple of God’s eye, protected like the young of an
eagle (vv. 9-11). God alone does this (v. 12). God nourishes him, gives him curds and milk, the finest of
wheat and wine (vv. 13-14). Verse eight holds the key: “when he divided all mankind, he set up
boundaries for the peoples according to the number of the sons of Israel.” The expression sounds like
Genesis 10:5 and 32 when people spread out after the flood through the time of Abraham, Isaac, and
Jacob until they came to the border of the Promised Land. (See also Isaiah 10:13; Amos 9:7; Acts 17:26).

A new era begins with the land. Jeshurun grew fat. The nation turns to foreign gods, new gods that
previous generations did not fear (vv. 15-18). The pattern is repeated often. This leads to God hiding his
face from them. He is made jealous “by what is no god” and decides to make them “envious by those
who are not a people” (vv. 20-21). God’s wrath is kindled, a wrath that knows no bounds (v. 22). This
period of Israel’s history is their time in the land from the very day Moses spoke these words through
the time of Christ. Their treatment of God led to his treatment of them. The prophet Hosea will live
God’s jealousy in his private life as his wife becomes a prostitute and Hosea calls his son Lo-Ammi, “not
my people” (Hos. 1:9).

The era of the people of Lo-Ammi begins after the Day of Pentecost and the inclusion of the Gentiles as
God’s people. The apostle Paul uses these scriptures to describe what had happened to the nation of
Israel by his day (Romans 10:19). As our text continues to point out, God chooses to “heap calamities on
them” during this time (v. 23). Famine, wild beasts, sword, and scattering would all be their experience
(vv. 24-26). They would need sense, wisdom, and discernment to escape (vv. 28-29). Anyone should be
able to see God’s hand as one chases a thousand (vv. 30-31). They display the same characteristics as
the people of Sodom (vv. 32-33). All of this is due to God’s will (vv. 34-35) and has continued for over
143
2000 years.

The time will come, however, that Yahweh will “relent concerning his servants” (v. 36). When Israel’s
strength is gone, and they realize the futility of the gods they chose (vv. 37-38), Yahweh will rescue (v.
39). The promise of rescue is absolute (v. 40). God will take vengeance (v. 41-42). The result will be joy
for all faithful peoples, both Christians and Jews who believe in the Messiah, when God finally applies his
atonement (v. 43). The times specifically given over to the Gentiles would be done and all Israel will be
saved (v. 25).

143 Patrick W. Skehan, “The Structure of the Song of Moses in Deuteronomy (32:1-42),” in A Song of
Power and the Power of Song (Winona Lake, Eisenbrauns, 1993) makes an interesting case for dividing
the chapter into three sections, 1-14, 15-29, and 30-43. Yet the content seems to indicate a break at
32:33.

133