Deuteronomy 32:1

The introduction to this long poem is actually the last verse of the preceding chapter, a chapter which not only credits Moses with the writing of the poem, but also states that he read it to the people in its entirety. Critical scholars usually make a point of denying everything that the Bible says, except in instances here and there, where they think they can find some grounds for supporting their numerous theories. All such denials are exceedingly tiresome, none of them supported by any proof or solid evidence. In this context, it is refreshing that Watts declared on this poem that, "It would be impossible to prove or disprove that any of them (various portions of Deuteronomy) was actually composed by Moses!"[1] This is profoundly correct, and it is a good thing to keep this in mind when one encounters the glib assertion that this or that portion of Deuteronomy was NOT written by Moses. Until someone can prove that it is not written by MOSES (as the Bible affirms), the ancient tradition that it was thus written must stand. The very poem we are studying in this chapter is itself a marvel of inspiration. It is the very fountainhead of prophecy; here the minor prophets, almost without exception, found the basic themes which they developed more particularly. Any careful investigator will come to know that Moses alone could have written these remarkable lines, lines that unfold the future of Israel down to the very present, lines speaking of a salvation that shall be "for the Gentiles," those who, in the days of Moses, were "no people," and yet in such a manner that no Israelite who ever lived was excluded from the grace of God!

"Beyond all possibility of doubt, the Book of Deuteronomy came from Moses, and there is no way to avoid this conclusion except by robbing this account of all truthfulness."[2] Deuteronomy was appropriate to the first generation that heard it, as was also this song, and, likewise, it has been appropriate to every generation since then. This song is as up-to-date as this morning's newspaper. As Ackland said, "The historical basis of Deuteronomy is not in question."[3]

Some of the commentators refer to this song as "a didactic poem,"[4] which is indeed a fair description, because a didactic poem is one that imparts moral instruction, which this certainly does. However, we do not consider the word "theodicy" as a proper designation, as stated by Wade.[5] Although the word might have a present-day connotation of which we do not know, the word was originally coined by Baron Gottfried Wilhelm von Leibnitz in 1710 A.D., and is given as a name for "an attempt to reconcile the existence of evil with the sovereign goodness of God."[6] This poem was not written as "an attempt" to justify anything. It is a magnificent prophecy pertaining to the future of Israel in particular, and to the nature of God and of rebellious men in all generations. As Cook said, "This song forms the summary of all later O.T. prophecy, 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."[7]

A broad outline of the poem divides it as follows: The introduction is found in Deuteronomy 32:1-3; and Deuteronomy 32:43 is the conclusion. The main divisions are:

(1) the faithfulness of God and the faithlessness of Israel (Deuteronomy 32:4-18),

(2) The punishment and the need of its execution by God (Deuteronomy 32:19-33), and

(3) God's compassion upon the low and humbled state of his people (Deuteronomy 32:34-42).[8]

We shall break up the long passages according to a more detailed outline given by Oberst.[9] "In its general structure this poetic song follows the patterns of the Deuteronomic treaty,"[10] and is in some ways a general summary of it.

INTRODUCTION (Deuteronomy 32:1-3)

"Give ear ye heavens, and I will speak;

And let the earth hear the words of my mouth.

My doctrine shall drop as the rain;

My speech shall distill as the dew,

And as the small rain upon the tender grass,

And as the showers upon the herb.

For I will proclaim the name of Jehovah:

Ascribe the greatness to our God."

What an amazing coincidence is it that the exodus both begins and ends with a Song of Moses. See Exodus 15:1-18; also "Psalms 90 is attributed to Moses."[11] The calling of heaven and earth to witness is somewhat similar to the extravagant language often used in the introduction to ancient lawsuits; and we find echoes of this in Hosea. The meaning here is that the words to follow are of the utmost importance to all people everywhere.

"My doctrine ..." Unger was correct in finding here a type of the doctrine of Christ to be revealed in the future. "This looks forward to the doctrine and the word of Christ."[12] The figure of the rain and the dew here should be understood not so much as a reference to the reviving influence they had, but as symbolizing "the effective force of these agents as sent from heaven to produce results."[13] See Isaiah 55:10,11.