Exegetical and Hermeneutical Commentary of Deuteronomy 32:15
But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered [with fatness]; then he forsook God [which] made him, and lightly esteemed the Rock of his salvation.
15. The line ( And) Jacob ate and was full is added by Sam. to the previous v., but by the LXX to this one to which it is more suitable; cp. Deu 31:20, Neh 9:25.
Jeshurun ] Deu 33:5; Deu 33:26, Isa 44:2, a name for the people (cp. Jashar, Jos 10:13, 2Sa 1:18) with a play upon the name Israel; and, as it means honest or upright, it is used here sarcastically of so delinquent and perverse a race.
Thou wast waxen fat plump sleek ] Note the change to the 2nd pers. and the fact that if the additional line from the Sam. and LXX be prefixed to the v. this line forms an odd one among its couplets; which may be taken as an argument against either its originality or that of the line added by the LXX. Sleek, perhaps we should read the same vb. as in Jer 5:28 (Grtz); the Heb. vb. here means thou art gorged.
God ] Heb. ’Elo a h, ‘probably only a secondary form obtained inferentially from ‘Elohm,’ only in late writings, chiefly poetry.
lightly esteemed ] Rather held, or treated, as a fool, Mic 7:6. How often in their superstition men act as if God could be tricked, and in their immorality as if He were senseless. Yet God is sensitive, as the next v. declares, and as Isaiah says is wise. On Rock see Deu 32:4.
Fuente: The Cambridge Bible for Schools and Colleges
15 18. The Fulness and Apostasy of Israel
15 Jacob ate and was full,
Fat waxed Jeshurun and kicked,
Thou wast fat, thou wast plump, thou wast sleek!
He forsook the God who had made him,
And befooled the Rock of his succour.
16 With strangers they moved Him to jealousy,
With abominations provoked Him,
17 They sacrificed to demons not God,
Gods whom they never had known,
New ones, lately come in,
Your sires never trembled at them.
18 Of the Rock that thee bare thou wast mindless,
And forgattest the God that had travailed with thee.
Fuente: The Cambridge Bible for Schools and Colleges
Deu 32:15
Jeshurun waxed fat, and kicked.
Worldly prosperity
I. A community realising worldly prosperity. Worldly prosperity sometimes comes to a man–
1. Irrespective of his efforts.
2. By his honest efforts.
3. By his dishonest efforts.
II. A community abusing worldly prosperity.
1. In sympathy they withdrew from God.
2. In life they disregarded God.
(1) A great wrong.
(2) A common wrong. (Homilist.)
On the dangers of prosperity
Two main themes run through this song, strongly contrasted, like a cord of bright gold and a black cord twined together. The one which takes the lead is the gracious kindness of the Lord to Israel in the wonderful works wrought for their deliverance and exaltation, and the benefits of all kinds bestowed upon them. Then over against this stands Israels gross misimprovement of these blessings, Israels ingratitude and apostasy, with the judgments which naturally followed their unfaithfulness. The text is the turning point of this wonderful composition. Up to this verse the strain has been (in the main) exultant and cheering, celebrating the lofty distinction to which Israel had been raised; now it becomes sad, threatening, and bewailing an unparalleled declension. How did this come about? It is all contained in these few words, which have a solemn warning for ourselves: Jeshurun waxed fat, and kicked. Jeshurun, the upright one, the people who had been called and set apart to be a holy nation, aiming at righteousness, and who hitherto had been distinguished by a measure of integrity, became corrupted through prosperity.
I. Let us regard men in their social capacity, and with respect to their general worldly interests, and observe how they are commonly affected by abundant prosperity. History is full of instances to show how national character has deteriorated as the wealth and power of a nation have increased. A people, while struggling for existence and contending for liberty, have displayed all the virtues of industry and frugality, of energy and courage, of public spirit and self-denying regard for the common good. Thus they establish their commonwealth and grow strong and powerful. Then riches flow in; luxury follows in their train; the sons soon forget the virtues of their fathers, or despise them; then parties are formed; each class, each individual, is ambitious to cope with or outshine the other. All the petty passions of our nature soon spring up into rank activity. Selfishness reigns, the general good is forgotten, and principles which once were held in honour are derided and spurned.
II. Turn from those aspects of the subject which are national and social to those that concern our churches. Here it is that such an evil is most perilous, and most to be condemned. Nations, societies, even classes of men, undoubtedly have relations to God; they stand indebted to Him for the rich benefits of His providence; and they are verily guilty when they abuse these by self-indulgence and forgetfulness of Him. But their guilt is far less than that of Churches, societies of professing Christians, who decline from the love and allegiance they owe to their Lord. Now, that is the aggravation that is here insisted on by the very use of the title Jeshurun–the Upright. What a base part for those who should be distinguished by this excellence to turn the abundance of the ministries of grace into the occasion of pride, self-confidence, and carelessness! Yet this has happened again and again. In various forms this wanton temper, this self-satisfied, self-indulgent spirit shows itself. Sixty or seventy years ago it came out in Anti-nomianism, which made the Gospel all privilege and no duty, under the pretence of zeal for the freeness of Divine grace. This delusion, which ruined many souls and grievously weakened the energies of the Churches, has vanished to a large extent; but the spirit of it–the spirit of carnal indolence and complacency–lingers still. Self-flattery can assume many shapes, slipping its neck out of the gentle yoke of Christ. But the besetting temptation now is the pride of enlightenment, the conceited notion that we have attained to larger and more liberal views of Christianity; and so the great doctrines of grace are explained away, or so diluted as to be robbed of their strength.
III. Having thus shown the injurious influence of continued prosperity, let me now indicate how this injurious tendency may be corrected.
1. By a constant and grateful recollection of the Source and Giver of our prosperity. This will keep us in our proper place as lowly recipients and debtors, dependents on His bounty.
2. Let us use our resources and advantages as God intends they should be used, and as He Himself sets us an example. God is constantly bestowing. He keeps nothing to Himself.
3. Let us not desire prosperity for itself. (A. Thompson, M. A.)
The danger of being worse by mercies
First, prove it to you, that even the best men are in danger to become the worse for mercies: for outward mercies, even for spiritual mercies. Secondly, give some grounds and reasons to demonstrate the truth thereof, how it comes to pass that there should be so much danger that a people should become the worse for mercies.
I. For the proof, that you may understand the more distinctly, let me lay it down in a double distinction of mercy. Mercies are either privative or positive: privative, that is deliverances, preservations from varieties of evils and dangers, which otherwise we were liable unto; our privative mercies are greater and more than our positive mercies are, though we perceive them not: the dangers that we are delivered from are more than the present mercies we do enjoy. Now let us see whether privative mercies make men the worse; when men are delivered, do they grow the worse for their deliverance? Look to this (Deu 32:26), the Lord speaks of a great privative mercy. What good, now, did this deliverance do this people? In the thirty-second verse. Their vine is the vine of Sodom, and their grapes are the grapes of Gomorrah. Here is the fruit now that these men brought forth of their privative mercies, that the Lord did not give them into their enemies hands, for all that the people grew more wicked under these, and their grapes were, etc. In this manner they improved their corruptions. In Psa 78:38, many a time he turned His wrath away, and would not suffer His whole displeasure to arise. Were the people the better for it afterwards? No, they grew so much the more rebellious. Thus privative mercies may make men grow the worse. And men may be delivered, and a nation delivered, and they growing worse for it, the Lord may reserve them to further plagues. Secondly, there are positive mercies, and they are of two sorts, and men are in danger of growing worse by both of them. Either temporal or spiritual mercies, as if the Lord give men the Scriptures, they are in danger to wrest them to their own destruction (2Pe 3:6); if God give them His Gospel, they are in danger to turn His grace into wantonness (Jud 1:4). Not the word of grace, but the privileges of grace; if God give men the ordinances, they say, The temple of the Lord, the temple of the Lord. And we are delivered to commit all this abomination (Jer 7:8-9), and so in Heb 6:7-8, There is the ground that drinks in the rain of ordinances and influences, and yet brings forth briars and thorns. So if men receive spiritual privileges, they may be the worse for them (Mat 3:9). Nay, spiritual divination, and be in danger to be the worse for it: Paul was so (2Co 3:7). Nay, spiritual motions and operations (Heb 6:5-6).
II. But you will say, What is the reason? are the mercies of God of such a malignant nature that they make men grow the worse? A man would think, if anything would make men the better, mercies would; it is true, had men ingenuous natures as grace brings. But there are four great reasons why it is a dangerous thing for a person or people to enjoy mercy, and not be the worse for mercy.
1. First, is from the corruption that is in the heart of man; it is true, the mercy of God is not a cause why men grow the worse: for it infuses no malignant disposition into the soul of man. But the mercy of God is an occasion, though it be not the cause; as it is said of the law of God (Rom 7:11).
2. Secondly, from the general curse that by reason of sin is come upon all the creatures, and all Gods providential dispensations.
3. Thirdly, from the especial malice of the devil against mercy. It is true, he is an enemy to all the creatures, and he would destroy them all as creatures out of his enmity to God. But in a more especial manner the devil is an enemy to the mercy of God more than to any other creature of God. Why? because the devils sin is direct enmity, and malice and revenge. God looks for most glory from His mercy, and therefore of all other things the devil hath the greatest envy to that, that God may be dishonoured by them.
4. Fourthly, there are some mercies that God hath given to persons and people out of a particular displeasure; you heard of the general curse that came upon all the creatures before. But now I say, there are some mercies that God gives out of peculiar displeasure, and they prove a more peculiar curse. I conceive that will appear plain to you in Zec 5:3. No wonder these men grow the worse for mercies, because it is out of a peculiar displeasure that the Lord gives them, as Austin saith of Gods hearing prayers, He hears wicked mens prayers and gives them things they ask, though not properly as an answer to prayer. God hears prayers with revenge. Gives the things prayed for, but out of a peculiar displeasure. God doth as much rain snares on men in mercy, as in any other of His dispensations whatsoever, and therefore look to it; it is a dangerous thing for a people to receive mercy if they do not improve it.
III. I shall now speak a few words of application; there are two uses that I would make of it. First, of examination. Look back upon all the mercies that you have received from God–temporal and spiritual mercies; privative, positive mercies. Indeed, it is your duty (Psa 68:26). Not only for late mercies received, but look to the Fountain from whence all mercies did first flow (Mic 6:5), it is from the first beginning of mercy to the latter end of them, ask but the question now of your own hearts, look to your own personal mercies everyone in private family mercies, and the public mercies that God hath afforded the nation, and tell me, are you the better or the worse for them, have you brought forth fruit answerable to the mercy? There are six things that are the ordinary ways by which men do appear to be the worse for mercy. And pray let us see whether all these be not to be found amongst us; this is a day wherein you should lay yourselves naked before God. First, the ordinary abuse of mercy is forgetfulness of God (Deu 6:14). Secondly, when they are settled upon them, and satisfied with them. Let them but keep this mercy, and it will be well with them. Let us enjoy this, and all is well. Thirdly, when men grow refractory unto duty, and oppose the things of godliness with a higher hand. Fourthly, when a people do begin to dote upon their own beauty, God sets them in a good condition, and they begin to rest in it, that evil was the fruit of their mercy (Eze 16:15). Fifthly, when men ascribe mercy to themselves, and would take the glory from God (Hab 1:16). Lastly, when men employ all to their own use, when all mens mercies do but serve their lusts; one man saith, we have obtained this mercy, therefore I will be rich; now I must sit at the stern, saith another; the management of all the negotiations of the State is in my hands; as much as to say, God hath given all these mercies to serve me: remember that place in Isa 29:1. There is a second use of caution and admonition; do you take heed seeing it is so dangerous a thing, that the same thing be not justly said of you, and charged on you as was here upon Jeshurun: that they were the worse for their mercies; the mercies they received did but ripen their sins and hasten their ruin; take heed you bring forth fruits worthy of the mercy you receive. First, the proper fruit of mercy is an humble acknowledgment of our own unworthiness. Secondly, the proper fruit of mercy by which a man may be said to be the better for it is when they ascribe all mercy to God. Thirdly, when mercies do bring a mans sins to remembrance, the soul stoops under the apprehension of mercy: what, will God show mercy to me one so rebellious and disobedient as I! and then the soul reads over the guilt of his sin with new remorse. Fourthly, when mercies lay upon the man the stronger obligations, and a man makes this use of it; looks upon himself as more firmly bound to God; that is the use they make of mercy in Ezr 9:13. Fifthly, when the soul studies what he shall return to God for all His mercies: you know that God not only expects returns, but proportionable returns. And I desire you would take notice of it (2Ch 32:26). Lastly, that soul is the better for mercy when it loves God the more for it (Psa 18:1). But how shall I know that I am the better for mercies? Pray observe these four rules. First, thy mercies will never make thee the better, unless they be mercies that proceed from a covenant right and interest. Secondly, when a man, as he receives all from God, doth direct all to God. Thirdly, consider, this is the mercy that doth you good, when it makes thy soul prosperous. Lastly, wherein your prayers to God are drawn forth more for a sanctified use of the mercy than for the mercy itself. (Wm. Strong.)
Unsanctified prosperity
I. That everyone is under the most solemn obligations to love and obey God.
1. He is our Creator and absolute Proprietor.
2. He is the Author of our salvation.
II. That, notwithstanding these obligations, many persons forsake God.
1. By mere forgetfulness.
2. By neglecting the ordinances of religion.
3. By inattention to relative duties.
III. That unsanctified prosperity is very often the cause of these evils. It is quite possible to be very prosperous, and very religious too–but, though possible, it is very difficult (Jer 20:21 Jer 5:7 ?).
Conclusion–
1. One way of preventing these evils is to remember the uncertainty of earthly things.
2. Another way is to be earnest in prayer to God for His upholding grace. (W. G. Barrett.)
Enervated by prosperity
Amid the luxurious ease of the valley men degenerate, but among the mountains we find a brave and hard race, for there the dangers of the crags and the cold of winter brace nerve and muscle till each becomes vigorous, and men are fit for acts of valour and deeds of heroism. It is in battle and service that veteran soldiers are bred. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 15. Jeshurun] the upright. This appellative is here put for Israel, and as it comes from yashar, he was right, straight, may be intended to show that the people who once not only promised fair, but were really upright, walking in the paths of righteousness, should, in the time signified by the prophet, not only revolt from God, but actually fight against him; like a full fed horse, who not only will not bear the harness, but breaks away from his master, and endeavours to kick him as he struggles to get loose. All this is spoken prophetically, and is intended as a warning, that the evil might not take place. For were the transgression unavoidable, it must be the effect of some necessitating cause, which would destroy the turpitude of the action, as it referred to Israel; for if the evil were absolutely unavoidable, no blame could attach to the unfortunate agent, who could only consider himself the miserable instrument of a dire necessity. See a case in point, 1Sa 23:11-12, where the prediction appears in the most absolute form, and yet the evil was prevented by the person receiving the prediction as a warning. The case is the following: –
The Philistines attacked Keilah and robbed the threshing-floors; David, being informed of it, asked counsel of God whether he should go and relieve it; he is ordered to go, and is assured of success; he goes, routs the Philistines, and delivers Keilah. Saul, hearing that David was in Keilah, determines to besiege the place. David, finding that Saul meditated his destruction, asked counsel of the Lord, thus: “O Lord God of Israel, thy servant hath certainly heard that Saul seeketh to come to Keilah, to destroy the city for my sake. Will the men of Keilah deliver me up into his hand? Will Saul come down, as thy servant hath heard? And the Lord said, He will come down. Then said David, Will the men of Keilah deliver me and my men into the hand of Saul? And the Lord said, They will deliver thee up. Then David and his men (about six hundred) arose and departed out of Keilah, and went whithersoever they could go: and it was told Saul that David was escaped from Keilah, and he forbore to go forth.” Here was the most positive prediction that Saul would come to Keilah, and that the men of Keilah would deliver David into his hands; yet neither of these events took place, because David departed from Keilah. But had he continued there, Saul would have come down, and the men of Keilah would have betrayed their deliverer. Thus the prediction was totally conditional; and so were all these prophecies relative to the apostasy of Israel. They were only fulfilled in those who did not receive them as warnings. See Jer 18:8-10.
The Rock of his salvation.] He ceased to depend on the fountain whence his salvation issued; and thinking highly of himself, he lightly esteemed his God; and having ceased to depend on him, his fall became inevitable. The figure is admirably well supported through the whole verse. We see, first, a miserable, lean steed, taken under the care and into the keeping of a master who provides him with an abundance of provender. We see, secondly, this horse waxing fat under this keeping. We see him, thirdly, breaking away from his master, leaving his rich pasturage, and running to the wilderness, unwilling to bear the yoke or harness, or to make any returns for his master’s care and attention. We see, fourthly, whence this conduct proceeds – from a want of consciousness that his strength depends upon his master’s care and keeping; and a lack of consideration that leanness and wretchedness must be the consequence of his leaving his master’s service, and running off from his master’s pasturage. How easy to apply all these points to the case of the Israelites! and how illustrative of their former and latter state! And how powerfully do they apply to the case of many called Christians, who, having increased in riches, forget that God from whose hand alone those mercies flowed!
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Joshurun, i.e. Israel, as is agreed by Christian and Jewish interpreters, whom he calls right, or upright, or righteous, (as the word signifies,) not that they were so indeed, but partly by way of instruction, to mind them what they professed, and promised, and ought to be; and partly by way of exprobration, to show them how unlike they were to the people of God, which they pretended to be, and what a shame it was to them to degenerate so much from their their name and profession.
Waxed fat, and kicked, as well-fed and wanton cattle used to do; he grew insolent and rebellious against God, and against his word and Spirit.
Thou art covered with fatness; which is here rightly understood and supplied, by comparing this place with Job 15:27; Psa 17:10.
Fuente: English Annotations on the Holy Bible by Matthew Poole
15. But Jeshurun waxed fat, andkickedThis is a poetical name for Israel. The metaphor hereused is derived from a pampered animal, which, instead of being tameand gentle, becomes mischievous and vicious, in consequence of goodliving and kind treatment. So did the Israelites conduct themselvesby their various acts of rebellion, murmuring, and idolatrousapostasy.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But Jeshurun waxed fat, and kicked,…. This is undoubtedly a name of the people of Israel; it is to be met with only in three places more, in De 33:5; it is generally thought to come from a word d which signifies upright and righteous, such these people ought to have been, and some among them were; and they generally professed themselves, and outwardly appeared to be upright, just, and righteous persons, and were desirous of being reckoned so; which was their character in the times of Christ, when they rejected him: others derive it from a word e which signifies to behold, to see, and so describes them as seeing ones; and such they had been in the times of Moses, saw extraordinary sights and wonders in Egypt, the great salvation at the Red sea, the Lord going before them in a pillar of cloud and life; the manna every day falling about their tents; twice rocks smitten, and waters flowing from them, and had often very uncommon sights of the glory of God: and in the times of Christ, to which this song refers, they saw him in the flesh, preaching in their synagogues, doing miracles, riding on an ass to Jerusalem, according to one of their prophecies, and expiring on the cross, and yet rejected him. They are said to “wax fat”, enjoy great outward prosperity, to abound in temporal good things, as they also did in spiritual, privileges; enjoying, or they might have enjoyed, such a ministry of the word, as never was before or since, the ministry of John the Baptist, the forerunner of Christ, of Christ himself, and of his apostles, yet they “kicked”; which may denote their disobedience to the laws of God, moral and ceremonial, see 1Sa 2:29; and particularly the introduction of idolatry among them, which was kicking against God, and his worship; first among the ten tribes, in the times of Jeroboam, and among the two tribes, more especially in the times of Manasseh; and this kicking was particularly verified in Judas’s lifting up his heel against Christ, and betraying him; which was not merely the sin of him only, but what the whole body of the people were involved in, see Ps 41:9:
thou art waxen fat, thou art grown thick, thou art covered [with fatness]; which is repeated and expressed by different words, both for the certainty of it, and to denote their great affluence of good things, and so the more to aggravate their impiety and ingratitude, next observed:
then he forsook God [which] made him; the worship of God, as the Targum of Jonathan, giving into idolatry in times past; and the written word of God, by giving heed to the traditions of the elders, to the making void and of none effect the word of God; or Christ, the essential Word of God; so the Targum of Jonathan,
“and left the Word of God, who created them;”
that Word of God which was in the beginning of all things, and by whom all things were made, and they also; who in the fulness of time was made flesh, and dwelt among men, Joh 1:1;
and lightly esteemed the rock of his salvation; the same divine Person, described in De 32:4; and there called “the Rock”,
[See comments on De 32:4]; here “the rock of salvation”; because salvation flows from him: he is the author of it, and it is to be had of him, and no other; and this epithet shows not only his ability and strength to effect it, but the security of it in him, which being wrought out is an everlasting one. He is said to be the rock of “his” salvation, Jeshurun or Israel, he being of the Jews, raised up among them, and sent unto them, and was the Saviour of some of them actually, even of the lost sheep of the house of Israel, and on account of his salvation deserving of universal esteem. But the Jews “lightly esteemed” him, had no value for him, set this rock and stone at nought; he was refused and rejected by the builders, who is now the head of the corner; they despised him, mocked at him, and treated him with the utmost contempt and disdain, yea, with abhorrence; all which, and more, is signified by the word here used: they traduced him as a vile and wicked person, and charged and, treated him as such, so some render the word f; and, as others g, they made a dead carcass of him, they crucified and slew him; this is the crime of ingratitude hinted at in De 32:6; and all between is an enumeration of instances of divine goodness to this people, mentioned with a view to aggravate this unheard of sin.
d “rectum esse”. e “cernere, intueri”, Cocceius, Van Till. f “pro scelerato tractavit”, Cocceius. g “Cadaver fecit”, Van Till.
Fuente: John Gill’s Exposition of the Entire Bible
15 But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered with fatness; then he forsook God which made him, and lightly esteemed the Rock of his salvation. 16 They provoked him to jealousy with strange gods, with abominations provoked they him to anger. 17 They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. 18 Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee.
We have here a description of the apostasy of Israel from God, which would shortly come to pass, and to which already they had a disposition. One would have thought that a people under so many obligations to their God, in duty, gratitude, and interest, would never have turned from him; but, alas! they turned aside quickly. Here are two great instances of their wickedness, and each of them amounted to an apostasy from God:–
I. Security and sensuality, pride and insolence, and the other common abuses of plenty and prosperity, v. 15. These people were called Jeshurun–an upright people (so some), a seeing people, so others: but they soon lost the reputation both of their knowledge and of their righteousness; for, being well-fed, 1. They waxed fat, and grew thick, that is, they indulged themselves in all manner of luxury and gratifications of their appetites, as if they had nothing to do but to make provision for the flesh, to fulfil the lusts of it. They grew fat, that is, they grew big and unwieldy, unmindful of business, and unfit for it; dull and stupid, careless and senseless; and this was the effect of their plenty. Thus the prosperity of fools destroys them, Prov. i. 32. Yet this was not the worst of it. 2. They kicked; they grew proud and insolent, and lifted up the heel even against God himself. If God rebuked them, either by his prophets or by his providence, they kicked against the goad, as an untamed heifer, or a bullock unaccustomed to the yoke, and in their rage persecuted the prophets, and flew in the face of providence itself. And thus he forsook God that made him (not paying due respect to his creator, nor answering the ends of his creation), and put an intolerable contempt upon the rock of his salvation, as if he were not indebted to him for any past favours, nor had any dependence upon him for the future. Those that make a god of themselves and a god of their bellies, in pride and wantonness, and cannot bear to be told of it, certainly thereby forsake God and show how lightly they esteem him.
II. Idolatry was the great instance of their apostasy, and which the former led them to, as it made them sick of their religion, self-willed, and fond of changes. Observe,
1. What sort of gods they chose and offered sacrifice to, when they forsook the God that made them, Deu 32:16; Deu 32:17. This aggravated their sin that those very services which they should have done to the true God they did, (1.) To strange gods, that could not pretend to have done them any kindness, or laid them under any obligation to them, gods that they had no knowledge of, nor could expect any benefit by, for they were strangers. Or they are called strange gods, because they were other than the one only true God, to whom they were betrothed and ought to have been faithful. (2.) To new gods, that came newly up; for even in religion, the antiquity of which is one of its honours, vain minds have strangely affected novelty, and, in contempt of the Ancient of days, have been fond of new gods. A new god! can there be a more monstrous absurdity? Would we find the right way to rest, we must ask for the good old way, Jer. vi. 16. It was true their fathers had worshipped other gods (Josh. xxiv. 2), and perhaps it had been some little excuse if the children had returned to them; but to serve new gods whom their fathers feared not, and to like them the better for being new, was to open a door to endless idolatries. (3.) They were such as were no gods at all, but mere counterfeits and pretenders; their names the invention of men’s fancies, and their images the work of men’s hands. Nay, (4.) They were devils. So far from being gods, fathers and benefactors to mankind, they really were destroyers (so the word signifies), such as aimed to do mischief. If there were any spirits or invisible powers that possessed their idol-temples and images, they were evil spirits and malignant powers, whom yet they did not need to worship for fear they should hurt them, as they say the Indians do; for those that faithfully worship God are out of the devil’s reach: nay, the devil can destroy those only that sacrifice to him. How mad are idolaters, who forsake the rock of salvation to run themselves upon the rock of perdition!
2. What a great affront this was to Jehovah their God. (1.) It was justly interpreted a forgetting of him (v. 18): Of the Rock that begat thee thou art unmindful. Mindfulness of God would prevent sin, but, when the world is served and the flesh indulged, God is forgotten; and can any thing be more base and unworthy than to forget the God that is the author of our being, by whom we subsist, and in whom we live and move? And see what comes of it, Isa 17:10; Isa 17:11, Because thou hast forgotten the God of thy salvation, and hast not been mindful of the Rock of thy strength, though the strange slips be pleasant plants at first, yet the harvest at last will be a heap in the day of grief and of desperate sorrow. There is nothing got by forgetting God. (2.) It was justly resented as an inexcusable offence: They provoked him to jealousy and to anger (v. 16), for their idols were abominations to him. See here God’s displeasure against idols, whether they be set up in the heart or in the sanctuary. [1.] He is jealous of them, as rivals with him for the throne in the heart. [2.] He hates them, as enemies to his crown and government. [3.] He is, and will be, very angry with those that have any respect or affection for them. Those consider not what they do that provoke God; for who knows the power of his anger?
Fuente: Matthew Henry’s Whole Bible Commentary
Verses 15-18:
“Jeshurun,” meaning “the darling upright,” a poetical appellation of Israel. The term is used in three other instances: Deu 33:5; Deu 33:26; Isa 44:2. The root term is yashar, “righteous,” and it denotes that God chose Israel to be a righteous (upright) nation, beloved of Himself.
Moses’ use of the term “Jeshurun” is in sharp reproach to Israel, for their conduct was the very opposite of righteous.
“Waxen fat,” an allusion to a well-fed, fattened ox which becomes unmanageable and kicks at his master. Compare verse 15 with Deu 6:10-12; Deu 8:10-17; Deu 31:20.
“Lightly esteemed,” lit. “treated as a fool.”
God had entered into a marriage relationship with Israel at Sinai, Jer 31:32. But Israel’s unfaithfulness to Jehovah by her repeated affairs with heathen gods provoked Him to jealousy, Deu 31:16; Exo 34:15; Jer 2:25; Jer 3:14; Hosea 5.
“Devils,” shedim, “spoilers, destroyers,” (LXX, diamonia), demons. Compare verse 18 with verse 4.
Fuente: Garner-Howes Baptist Commentary
15 But Jeshurun (264) waxed fat. Moses here severely censures the ingratitude of the people, because when filled with delicacies, they began to wax wanton against God; for, according to the vulgar proverb, satiety breeds violence; but this arises from men’s detestable depravity, who ought rather to be inclined to humility and gentleness by the loving-kindness of God, since the more abundantly He supplies us with food, the more does He invite us to show forth the affection that becomes children, inasmuch as He thus more closely and familiarly declares Himself to be our Father. Intolerable, then, is the impiety of profane persons, who increase in insolence against Him, when they have gorged themselves with an abundance of all good things. They are here compared to restive horses, which, if they are well fed, without exercise, kick under their rider, and are rendered almost intractable. By using the word “upright” for Israel, he ironically taunts them with having departed from rectitude, and, reminding them of the high dignity conferred upon them, more severely reproves their sin of unfaithfulness. For elsewhere (265) Israel is honored with the same title without any evil imputation in respect to their calling; but here Moses reproachfully shows them how far they had departed from the pursuit of that piety, to the cultivation of which they had been called.
(264) Lat., “Rectus.” See next note.
(265) This word ישרון, yeshurun occurs only here, and in Deu 33:5, and Isa 44:2. Commentators appear to be by no means agreed as to its derivation or meaning, — variously rendering it, the upright; the beloved; the fortunate; the abounding; the seer of God, etc. Singularly enough, C. himself, in his Commentary on Isaiah, ( E Soc. Edit. vol. 3., p. 359,) gives the following contradictory opinion: “This designation is also bestowed upon that nation by Moses in his song: for although some render it in that passage Upright, and in this passage also, the old rendering is more suitable, “My beloved is grown fat.” (Deu 32:15.)
Fuente: Calvin’s Complete Commentary
(15) Jeshurun is a diminutivea term of endearment. Either the child of the upright, or the beloved Israel. The letters of the diminutive of Israel, if slightly abbreviated, would make Jeshurun. It is peculiar to Deuteronomy (here and in Deu. 33:5; Deu. 33:26) and Isaiah (Isa. 44:2). Two of the Targums render the word by Israel here. The third retains the word itself. The LXX. translate it the beloved one.
Kicked.Only in 1Sa. 2:29 : Wherefore kick ye at my sacrifice and mine offering . . . to make yourselves fat?”
Grown thick.As Rehoboam said, My little finger shall be thicker than my fathers loins. Both these parallels illustrate the spirit of the verse.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
15. Jeshurun This word is found elsewhere only in Deu 33:5; Deu 33:26, and Isa 44:2. It is considered by some a term of endearment. The Seventy render it “the beloved one.” But from its derivation we infer it was an honourable name given to Israel. This righteous nation becomes prosperous, and in its prosperity rebels against Jehovah. “The epithet righteous nation, as we may render Jeshurun, was intended to remind Israel of its calling, and involved the severest proof of its apostasy.” Keil.
The Treacherous Nature of Their Behaviour Is Described ( Deu 32:15-18 ).
Deu 32:15-16
‘But Jeshurun waxed fat, and kicked,
You are waxed fat, you are grown thick, you are become sleek,
Then he forsook God who made him,
And lightly esteemed the Rock of his salvation.
They moved him to jealousy with what was strange,
With abominations they provoked him to anger.’
But His ‘righteous one’ (Jeshurun) grew fat, and kicked out, they got fatter and fatter and grew sleek and well groomed and untrustworthy. Thus they forgot the One to Whom they owed it all. They ceased to be His righteous one. They forsook the God Who made them, they esteemed lightly the Rock on Whom their deliverance was built, the Rock which was their security. They made Him jealous (compare Deu 4:24; Deu 6:15; Exo 20:5; Exo 34:14) with what was foreign, seeking to false gods and false religion, they provoked Him to anger with their idolatrous ways and behaviour.
For ‘abominations’ see Deu 7:25; Deu 27:15; 2Ki 23:13.
It is a sad fact that when God prospers men they soon forget Him. It only takes a little wealth and the opportunity for pleasure for our consecration to go out of the window.
Deu 32:17-18
They sacrificed unto demons, which were no God,
To gods that they knew not,
To new gods that came up of late,
Which your fathers dreaded not.
Of the Rock which begat you (thee) you are unmindful,
And have forgotten God that gave you (thee) birth in pain.’
In preference to God they turned to demons (compare Psa 106:37; 1Co 10:20) which were no god, they sacrificed to them, and to gods that they had never had anything to do with, to new fangled gods who were not even ancient, gods that their fathers had never feared, and they forgot their God from of old Who had brought them into being, Who had begotten them and Who had borne them in pain (He had been both father and mother). They dallied with novelties and with the occult. The begetting and bringing forth in pain may refer to the deliverance from Egypt.
We may not dally with these. But we dally with our idols in music and sport, in travel and entertainment, and we forget our responsibility towards the One Who was crucified for us.
Ver. 15. But Jeshurun waxed fat, and kicked See the note on ver. 5. Israel is called Jeshurun both here and in chap. Deu 33:5; Deu 33:26 and Isa 15:2. The word may be derived either from jeshur, righteousness, because they were a people professing righteousness, or governed by righteous laws; or from shur to see, because they were favoured with divine manifestations. See Ainsworth. Vitringa and Venema prefer the first sense. The metaphor is taken from a pampered horse, which grows wanton and vicious with kindness and good keeping. The reader is to consider Moses as here speaking, as a prophet, of things future as if they were past; which Venema thinks have a particular reference to the rebellion and ingratitude of the Israelites from the time of Solomon down to the coming of our Saviour. Concerning the word rock, see on ver. 4. Vitringa well observes, that the Jews never so much dishonoured the rock of their salvation, as when rejecting Jesus Christ.
Jeshurun, means the upright. But alas! how changed!
Deu 32:15 But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered [with fatness]; then he forsook God [which] made him, and lightly esteemed the Rock of his salvation.
Ver. 15. But Jeshurun waxed fat, and kicked. ] Jeshurun, hoc est Integellus, saith one, as Shimshon, or Samson, Solilus, a little sun, but a type of the Sun of Righteousness that hath health in his wings – that is, in his beams. Israel should have been Jeshurun – that is, righteous, or upright before the Lord, Israelites indeed; but were nothing less. If ever they had been better in the time of “their espousals, when they went after God in the wilderness, in a land that was not sown,” Jer 2:2 yet now that they were full fed, they kicked as young mules when they have sucked, matrem calcibus petunt, kick the dams’ dugs. Fulness breeds forgetfulness, and the best are but too prone to surfeit of things of this life, which by our corruption ofttimes prove a snare to our souls. “I will lay a stumbling block.” Eze 3:20 Vatablus’s note there is, Faciam, ut omnia habeant prospera; calamitatibus eum a peccato non revocabo; I will prosper him in all things, and not by affliction restrain him from sin. The most poisonous flies are bred in the sweetest fruit trees. How apt are the holiest to be proud and secure! even as worms and wasps eat the sweetest apples and fruits, Repugnante contra temet ipsam tua faelicitate, saith Salvian: a to the Church in his time; thy prosperity is thy bane. And Cum ipsis opibus lascivere coepit ecclesia, saith Platina; b The Church began to be rich and wanton at once. Religio peperit divitias, et filia devoravit matrem: Religion brought forth riches, and the daughter soon devoured the mother, saith Augustine. The much wool on the sheep’s back is ofttimes his ruin, he is caught in the thorns and famished. The fatter the ox, the sooner to the slaughter. When the Protestants of France began to grow wanton of their prosperity, and to affect a vain frothy way of preaching, then came the cruel massacre upon them. Should we with the fed hawk forget our master? Or being full with God’s benefits, like the full moon, then get farthest off from the sun, and by an interposition of earthly desires become dark? The cords of love are called “the cords of a man.” Hos 11:4 To sin against mercy is to sin against humanity; it is bestial, nay, it is worse. To render good for evil is divine; to render good for good is humane; to render evil for evil is brutish; but to render evil for good is devilish; as a reverend man hath well observed.
Then he forsook God. a Salvian, lib. i, /@ad Eccles. Catholic./@
b In Benedict. 4.
c Livy
NASB (UPDATED) TEXT: Deu 32:15-18
15But Jeshurun grew fat and kicked-
You are grown fat, thick, and sleek-
Then he forsook God who made him,
And scorned the Rock of his salvation.
16They made Him jealous with strange gods;
With abominations they provoked Him to anger.
17They sacrificed to demons who were not God,
To gods whom they have not known,
New gods who came lately,
Whom your fathers did not dread.
18You neglected the Rock who begot you,
And forgot the God who gave you birth.
Deu 32:15 Jeshurun This word means the upright one (BDB 449), and is a poetic name for Israel (cf. Deu 33:5; Deu 33:26; Isa 44:2, see Special Topic: Israel the Name .) This is a touch of sarcasm (i.e., Deu 32:15-16).
kicked This VERB (BDB 127, KB 142, Qal IMPERFECT) is used only twice in the OT and seems to be a metaphor of rejection (cf. 1Sa 2:29). As cattle kick at their owners so Israel kicks at her God!
Deu 32:15-18 fat When Israel was blessed (cf. Deu 31:20) she rejected YHWH:
1. forsook God who made him (cf. Deu 32:6) – BDB 643, KB 695, Qal IMPERFECT, cf. Deu 31:16-17; Jdg 10:6
2. scorned the Rock of his salvation (cf. Deu 32:4) – BDB 614, KB 663, Piel IMPERFECT, this is the VERB form of the ADJECTIVE foolish, found in Deu 32:6 (cf. Psa 74:18)
How did Israel forsake and scorn YHWH?
1. they made Him jealous with strange gods, Deu 32:16
2. the made Him jealous with abominations, Deu 32:16
3. they sacrificed to demons, Deu 32:17
a. who were not known
b. new gods
c. unknown to their fathers
4. they neglected the Rock, Deu 32:18 – BDB 1009, KB 1477, Qal JUSSIVE but in an IMPERFECT sense (only here)
5. they forgot their God, Deu 32:18 – BDB 1013, KB 1489, Qal IMPERFECT, cf. Deu 4:23, forgetting the covenant is forgetting YHWH
Deu 32:17 They sacrificed to demons who were not God This concept is also used in Psa 106:37. The OT talks very little about the demonic. Paul alludes to this verse in 1Co 10:20.
SPECIAL TOPIC: THE DEMONIC IN THE OLD TESTAMENT
SPECIAL TOPIC: PERSONAL EVIL
Jeshurun = the Upright One. First occurrence. Put by Figure of speech Metonymy (of Adjunct), App-6, for the ideal Israel (Compare Deu 33:5, Deu 33:26. Isa 44:2) as chosen by God.
kicked = trampled under foot. Hence, to contemn. Hebrew. ba’at. First occurrence.
Thou. Note the Figure of speech Anaphora in this verse (App-6). GOD = Eloah. The God in respect of worship. First occurrence. App-4.
Rock. Hebrew. zur, as in Deu 32:13.
Moses Song: Israels Response
Deu 32:15-35
Jeshurun is a pet name for Israel, implying affection and endearment. The metaphor employed is derived from a pampered animal which, in consequence of rich and plentiful feeding, becomes mischievous and vicious.
Let us be warned by these denunciations against backsliding and willful sin. The greatness of our privileges will be the measure of the anguish of our doom. They who are exalted to Heaven by privilege must be cast down to Hades if they refuse and reject. The most fervent love becomes the hottest fire when it turns to jealousy. O my soul, it becomes thee to fear God as well as love Him. Remember Heb 10:26.
But what privileges await those who obey! When we abide in God, no enemy can stand against us. Five, strong in His miraculous fellowship, can chase a hundred, and a hundred, ten thousand. See Lev 26:8; also 1Sa 14:1, etc. God shows Himself strong in the behalf of them whose heart is perfect toward Him. See 2Ch 16:9.
Jeshurun: Deu 33:5, Deu 33:26, Isa 44:2
kicked: 1Sa 2:29, Act 9:5
waxen fat: Deu 31:20, Job 15:27, Psa 17:10, Psa 73:7, Psa 119:70, Isa 6:10, Act 28:27, Rom 2:4, Rom 2:5
then he: Deu 6:10-12, Deu 8:10-14, Deu 31:16, Deu 31:20, Neh 9:25, Isa 1:4, Jer 2:5, Jer 5:7, Jer 5:28, Hos 13:6
the Rock: Deu 32:4, 2Sa 22:47, Psa 18:46, Psa 89:26, Psa 95:1
Reciprocal: Deu 6:11 – when thou Deu 8:12 – Lest when Deu 32:18 – the Rock Jdg 2:12 – forsook Jdg 3:29 – lusty Jdg 10:13 – General 1Sa 12:25 – But if 2Ki 13:6 – departed 2Ki 17:7 – sinned 2Ki 21:22 – General 2Ki 22:16 – all the words 2Ki 22:17 – have forsaken 2Ch 12:1 – he forsook 2Ch 24:7 – did they bestow 2Ch 34:21 – great 2Ch 36:17 – who slew Ezr 9:7 – for our iniquities Neh 9:16 – dealt Psa 22:12 – strong Psa 41:9 – which Psa 73:6 – Therefore Psa 78:35 – God was Psa 78:56 – General Psa 81:11 – would none Psa 119:67 – Before Pro 1:32 – and the Pro 30:9 – I be full Isa 5:17 – the waste Isa 17:4 – the fatness Isa 17:10 – the rock Isa 24:5 – because Isa 26:4 – everlasting strength Isa 26:10 – favour Isa 53:3 – we hid as it were our faces from him Jer 2:31 – We are lords Jer 19:4 – they have Jer 22:21 – This Jer 26:4 – If Jer 28:8 – prophesied Jer 46:21 – the day Jer 50:11 – ye are Lam 1:5 – for Lam 2:17 – done Eze 5:6 – she hath Eze 9:9 – The iniquity Eze 14:5 – estranged Eze 16:15 – thou didst Eze 16:49 – fulness Eze 34:16 – but I Eze 39:26 – when they Hos 7:12 – as their Amo 2:4 – For Amo 4:1 – ye kine Luk 6:48 – rock 1Ti 5:11 – to wax Jam 5:1 – ye
Deu 32:15. Jeshurun Israel is called Jeshurun, both here and chap. Deu 33:5; Deu 33:26; as also Isa 44:2. Some consider the word as being derived from , shur, to see, and think the appellation was given them because they were so highly favoured with divine manifestations. But it is much more probable that it is derived from , jashar, to be right, upright, or righteous, and that they are called Jeshurun, because they were a people professing righteousness, and were governed by righteous laws. Moses might also give them this name by way of instruction, to remind them what they ought to be, and by way of reproof, to show them what a shame it was that they should degenerate so far from their name and profession. Waxed fat and kicked As well-fed cattle were wont to do: he grew insolent and rebellious against God, and against his word and Spirit. Moses here, transported in his mind to future scenes, speaks in the prophetic style, which often represents future events as actually present, or already past, to denote the certainty of the things foretold. The meaning is, that Israel, in the days of their prosperity, would make a very bad use of the blessings bestowed on them, would spurn at the yoke of Gods law, and become wanton and ungovernable, like pampered horses. And lightly esteemed the Rock of his salvation That is, his mighty Saviour and Deliverer; as if he had said, I see the time approaching when they shall notoriously abuse the goodness of God, and behave with the utmost ingratitude toward the Author of all their mercies. The Hebrew word jenabel, which we render, He lightly esteemed, signifies, He rejected with the greatest contempt. Thus the Jews, in after ages, rejected their Messiah, who was in the most eminent sense the Rock of their salvation, and thereby again most awfully fulfilled this prophecy, after they had fulfilled it several times before. But prosperity is but too apt to make men forget and forsake God, and lightly to esteem both him and his salvation.
32:15 {i} But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered [with fatness]; then he forsook God [which] made him, and lightly esteemed the Rock of his salvation.
(i) He shows what is the principal end of our vocation.
Israel’s rebellion against her Father stands in stark contrast to God’s gracious care. "Jeshurun" (Deu 32:5; cf. Deu 33:26; Num 23:10) means "upright one" or "righteous nation." This pet name reminded Israel of her holy calling. As an ox, Jeshurun had become unresponsive due to the fatness she had gained as a result of God’s blessings.
"The chiastic structure by which Deu 32:4-14 match Deu 32:15-18 in reverse suggests the reversal of Israel’s pledges of covenant commitment to the Lord." [Note: Merrill, Deuteronomy, p. 416.]
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)