7<\/strong>. Remember<\/em> ] Heb. Sg.; Sam., LXX Pl.<\/p>\n days of old generations<\/em> ] One of many signs of the distance of the generation to which the Song is addressed from the time of the Wilderness and the entrance to the Promised Land.<\/p>\n that he shew thee that they tell thee<\/strong> ] So the Heb.<\/p>\n 7 14. Origin and Progress of Israel<\/p>\n 7 Remember the days of old,<\/p>\n Scan the years, age upon age;<\/p>\n Ask of thy sire that he shew thee,<\/p>\n Thine elders, that they may tell thee.<\/p>\n 8 When the Highest gave nations their heritage,<\/p>\n When He sundered the children of men,<\/p>\n He set the bounds of the peoples<\/p>\n By the tale of Israel’s sons (?)<\/p>\n 9 For the Lord’s own lot is Jacob,<\/p>\n Israel the scale of His heritage.<\/p>\n Deu 32:7-8<\/span><\/p>\n Remember the days of old.<\/em><\/p>\n<\/p>\n Particular instances of Gods kindness<\/strong><\/p>\n 1. <\/strong>Some were ancient; and for proof of them he appeals to the records. The authentic histories of ancient times are of singular use, especially the history of the Church in its infancy.<\/p>\n 2. <\/strong>Others were more modern; and for proof of them he appeals to their fathers and elders that were now alive and with them. Parents must diligently teach their children not only the Word of God, His laws (Deu 6:7<\/span>), and the meaning of His ordinances (Exo 12:26<\/span>), but His works also, and the methods of His providence (Psa 87:3-4<\/span>; Psa 87:6-7<\/span>). And children should desire the knowledge of those things which will be of use to engage them to their duty, and to direct them in it.<\/p>\n 3. <\/strong>Three things are here enlarged upon as instances of Gods kindness to His people, and strong obligations upon them never to forsake Him.<\/p>\n (1)<\/strong> The early designation of the land of Canaan for their inheritance; for herein it was a type and figure of an heavenly inheritance, that it was of old ordained and prepared in the Divine counsels.<\/p>\n (a) <\/strong>The wisdom of God has appointed the bounds of mans habitation, and determined both the place and time of our living in the world (Act 17:26<\/span>).<\/p>\n (b) <\/strong>Infinite wisdom has a vast reach, and designs beforehand what is brought to pass long after (Act 15:18<\/span>).<\/p>\n (c) <\/strong>The great God, in governing the world and ordering the affairs of states and kingdoms, has a special regard to His Church and people, and consults their good in all (2Ch 16:9<\/span>; Isa 45:4<\/span>).<\/p>\n (2)<\/strong> The forming of them into a people, that they might be fit to enter upon this inheritance, like an heir of age, at the time appointed. Herein also Canaan was a figure of the heavenly inheritance; for as it was from eternity proposed and designed for all Gods spiritual Israel, so they are in time (and it is a work of time) fitted and made meet for it (Col 1:12<\/span>).<\/p>\n (3)<\/strong> The settling of them in a good land.<\/p>\n (a) <\/strong>Glorious victories over their enemies.<\/p>\n (b) <\/strong>Plenty of good things. (Matthew Henry, D. D.<\/em>)<\/p>\n<\/p>\n Ask thy father, and he will shew thee; thy elders, and they will tell thee<\/strong>.<\/em><\/strong><\/p>\n<\/p>\n Advantages of inquiry<\/strong><\/p>\n There is much truth in the proverb, He that will learn of none but himself is sure to have a fool for his master. The way to advance in knowledge is to be sensible of our own deficiencies, and willing to avail ourselves of assistance. If any of you lack wisdom, let him ask of God, etc. There are ethers that may be subordinately consulted; they possess, and can impart a little of His judgment: for in His light they see light. The priests lips should keep knowledge; and they should seek the law at his mouth: for he is the messenger of the Lord of Hosts. And not only ministers, but private Christians may be useful. We were designed to live in a state of connection with, and dependence upon each other: and while the old need the strength and activeness of the young, the young need the prudence and counsel of the old. But what advantage do we derive from writing and printing! The birds and beasts are no wiser now than when they went to Noah for shelter, and to Adam for names. It is nearly the same with savage life: knowledge is not preserved, transmitted, and increased, for want of books. But in consequence of these helps, the improvements of one age flow into another, and the stream is continually enlarging by the influx of additional discoveries. (H. Jay.<\/em>)<\/p>\n<\/p>\n When the Most High divided to the nations their inheritance.–<\/strong><\/p>\n The nations divided<\/strong><\/p>\n 1<\/strong>. <\/em><\/strong>God originally divided the nations their inheritance. When, after the deluge, He gave the new earth to the children of men, He did not throw it in among them, so to speak, for a kind of scramble, that each might seize what he could: but He assigned them their several portions, that the discontented might not invade the peaceful, nor the mighty prey upon the weak. God permits what He does not approve: but nothing can be more contrary to His design and pleasure than for powerful states to invade and incorporate little ones. And the crime generally punishes itself. Such unjust and forced accessions become sources of uneasiness, corruption, and revolt.<\/p>\n 2. <\/strong>In the arrangement of the limits and conditions of mankind He had an especial reference to the future commonwealth of Israel. For they were by far the most important detachment of the human race. They were the depositaries of revealed religion–the heirs of the righteousness which is by faith, etc. One thing is to be observed. They were not intended to engross the Divine favour, but to be the diffusers of it. They were not only to be blessed, but to be blessings.<\/p>\n 3. <\/strong>While we here see that there is nothing like chance in the government of the world, there is what may be called a peculiar providence in particular instances. And we cannot help thinking of our own country. No country on earth bears such a comparison with Judea, in privilege and design.<\/p>\n 4. <\/strong>The economies of heaven on earth have always been regulated by one end–the cause of the Messiah: and could we view things as God does, we should perceive how all the revolutions of the world; the changes of empire have affected this cause–immediately or–remotely–in a way–of achievement–or preparation–of purification or–increase–of solidity or–diffusion: and that all things are going on, not only consistently with it, but conducively to it. (H. Jay.<\/em>)<\/p>\n The days of old, <\/B>i.e. the history and events of ancient days or former ages, and thou wilt find that I had a respect unto thee, not only in Abrahams time, but long before it. Compare Jer 2:20<\/span>. <\/P> <\/p>\n Remember the days of old, consider the years of many generations<\/strong>,…. That went before the times of Christ, and the Jews’ rejection of him, and observe the instances of divine goodness to them; as in the time of the Maccabees, whom God raised up as deliverers of them, when oppressed by the Syrians and others; and in the time of the Babylonish captivity, how they were delivered out of it; in the times of David and Solomon, when they enjoyed great prosperity; and in the times of the judges, by whom they were often saved out of the hands of their enemies; and in the times of Moses and Joshua, how they were led, by the one out of Egypt and through the wilderness, and by the other into the land of Canaan; and thus might they be led on higher, to the provision and reservation of the good land for them in the times of Noah and his sons, which they are referred to in De 32:8<\/span>: and in all these times, days, years, and generations, they might consider what notices were given of the Messiah, the rock of salvation, rejected by them; not only by the prophets since the captivity of Babylon and in it; but before it by Isaiah and others, and before them by David, and Solomon his son, by Moses and by all the prophets, from the beginning of the world; all which would serve to aggravate their sin in refusing him: Jarchi’s note on the passage is,<\/p>\n “”remember”–“consider”–to know what is to come; for it is in his hand (or power) to do you good, and cause you to inherit the days of the Messiah, and the world to come:”<\/p>\n ask thy father, and he will show thee<\/strong>; either their immediate parents, father for fathers, or such as were their seniors, or rather Abraham, their father, is meant; whom they might inquire of, not by personal application to him, but by consulting the writings of Moses, and observe what is there related of him; how he was called out of Chaldea to go into the land of Canaan, his seed was after to inherit; and how he had an express grant of that land to his posterity, and where they might be shown and see the prophecy delivered to him of their being in Egypt, and coming out from thence; and what he knew of the Messiah, whose day he saw, and rejoiced at, now rejected by them his offspring:<\/p>\n thy elders, and they will tell thee<\/strong>; not their present elders who rejected the Messiah, but those in ages past; the elders of Israel, who saw the glory of the God of Israel, and were present at the covenant made at Horeb, Ex 24:9<\/span>; or rather the sons of Noah, by whom the earth was divided, to which De 32:8<\/span> refers; or the ancient writers, the writers of the Scriptures: Jarchi, by “father”, understands the prophets, and by “elders”, the wise men: the Targum of Jonathan is,<\/p>\n “read in the books of the law and they will teach you, and in the books of the prophets and they will tell you.”<\/p>\n 7 Remember the days of old, consider the years of many generations: ask thy father, and he will show thee; thy elders, and they will tell thee. 8 When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. 9 For the LORD<\/B>‘s portion is<\/I> his people; Jacob is<\/I> the lot of his inheritance. 10 He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye. 11 As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: 12 So<\/I> the LORD<\/B> alone did lead him, and there was<\/I> no strange god with him. 13 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; 14 Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape.<\/P> Moses, having in general represented God to them as their great benefactor, whom they were bound in gratitude to observe and obey, in these verses gives particular instances of God’s kindness to them and concern for them. 1. Some instances were ancient, and for proof of them he appeals to the records (v.<\/I><\/span> 7<\/span>): Remember the days of old;<\/I> that is, “Keep in remembrance the history of those days, and of the wonderful providences of God concerning the old world, and concerning your ancestors Abraham, Isaac, and Jacob; you will find a constant series of mercies attending them, and how long since things were working towards that which has now come to pass.” Note, The authentic histories of ancient times are of singular use, and especially the history of the church in its infancy, both the Old-Testament and the New-Testament church. 2. Others were more modern, and for proof of them he appeals to their fathers and elders that were now alive and with them. Parents must diligently teach their children, not only the word of God, his laws (ch.<\/I><\/span> vi. 7<\/span>), and the meaning of his ordinances (Exo 12:26<\/span>; Exo 12:27<\/span>), but his works also, and the methods of his providence. See Psa 78:3<\/span>; Psa 78:4<\/span>; Psa 78:6<\/span>; Psa 78:7<\/span>. And children should desire the knowledge of those things which will be of use to engage them to their duty and to direct them in it.<\/P> Three things are here enlarged upon as instances of God’s kindness to his people Israel, and strong obligations upon them never to forsake him:–<\/P> I. The early designation of the land of Canaan for their inheritance; for herein it was a type and figure of our heavenly inheritance, that it was of old ordained and prepared in the divine counsels, v.<\/I><\/span> 8<\/span>. Observe,<\/P> 1. When the earth was divided among the sons of men, in the days of Peleg, after the flood, and each family had its lot, in which it must settle, and by degrees grow up into a nation, then God had Israel in his thoughts and in his eye; for, designing this good land into which they were now going to be in due time an inheritance for them, he ordered that the posterity of Canaan, rather than any other of the families then in being, should be planted there in the mean time, to keep possession, as it were, till Israel was ready for it, because those families were under the curse of Noah, by which they were condemned to servitude and ruin (Gen. ix. 25<\/span>), and therefore would be the more justly, honourably, easily, and effectually, rooted out, when the fulness of time should come that Israel should take possession. Thus he set the bounds of that people with an eye to the designed number of the children of Israel, that they might have just as much as would serve their turn. And some observe that Canaan himself, and his eleven sons (Gen. x. 15<\/span>, c.), make up just the number of the twelve tribes of Israel. Note, (1.) The wisdom of God has appointed the bounds of men’s habitation, and determined both the place and time of our living in the world, Acts xvii. 26<\/span>. When he gave the earth to the children of men<\/I> (Ps. cxv. 16<\/span>), it was not that every man might catch as he could no, he divides to nations their inheritance, and will have every one to know his own, and not to invade another’s property. (2.) Infinite wisdom has a vast reach, and designs beforehand what is brought to pass long after. Known unto God are all his works<\/I> from the beginning to the end (Acts xv. 18<\/span>), but they are not so to us, Eccl. iii. 11<\/span>. (3.) The great God, in governing the world, and ordering the affairs of states and kingdoms, has a special regard to his church and people, and consults their good in all. See 2Ch 16:9<\/span>; Isa 45:4<\/span>. The Canaanites thought they had as good and sure a title to their land as any of their neighbours had to theirs; but God intended that they should only be tenants, till the Israelites, their landlords, came. Thus God serves his own purposes of kindness to his people, by those that neither know him nor love him, who mean not so, neither doth their heart think so,<\/I>Isa 10:7<\/span>; Mic 4:12<\/span>.<\/P> 2. The reason given for the particular care God took for this people, so long before they were either born or thought of (as I may say), in our world, does yet more magnify the kindness, and make it obliging beyond expression (v.<\/I><\/span> 9<\/span>): For the Lord’s portion is his people.<\/I> All the world is his. He is owner and possessor of heaven and earth, but his church is his in a peculiar manner. It is his demesne, his vineyard, his garden enclosed. He has a particular delight in it: it is the beloved of his soul, in it he walks, he dwells, it is his rest for ever. He has a particular concern for it, keeps it as the apple of his eye. He has particular expectations from it, as a man has from his portion, has a much greater rent of honour, glory, and worship, from that distinguished remnant, than from all the world besides. That God should be his people’s portion is easy to be accounted for, for he is their joy and felicity; but how they should be his portion, who neither needs them nor can be benefited by them, must be resolved into the wondrous condescensions of free grace. Even so, Father, because it seemed good in thy eyes<\/I> so to call and to account them.<\/P> II. The forming of them into a people, that they might be fit to enter upon this inheritance, like an heir of age, at the time appointed of the Father. And herein also Canaan was a figure of the heavenly inheritance; for, as it was from eternity proposed and designed for all God’s spiritual Israel, so they are, in time (and it is a work of time), fitted and made meet for it, Col. i. 12<\/span>. The deliverance of Israel out of slavery, by the destruction of their oppressors, was attended with so many wonders obvious to sense, and had been so often spoken of, that it needed not to be mentioned in this song; but the gracious works God wrought upon them would be less taken notice of than the glorious works he had wrought for them, and therefore he chooses rather to advert to them. A great deal was done to model this people, to cast them into some shape, and to fit them for the great things designed for them in the land of promise; and it is here most elegantly described.<\/P> 1. He found him in a desert land,<\/I> v.<\/span> 10<\/span><\/U><\/I><\/span>. This refers, no doubt, to the wilderness through which God brought them to Canaan, and in which he took so much pains with them; it is called the church in the wilderness,<\/I> Acts vii. 38<\/I><\/span>. There it was born, and nursed, and educated, that all might appear to be divine and from heaven, since they had there no communication with any part of this earth either for food or learning. But, because he is said to find<\/I> them there, it seems designed also to represent both the bad state and the bad character of that people when God began first to appear for them. (1.) Their condition was forlorn. Egypt was to them a desert land, and a waste howling wilderness, for they were bond-slaves in it, and cried by reason of their oppression, and were perfectly bewildered and at a loss for relief; there God found them, and thence he fetched them. And, (2.) Their disposition was very unpromising. So ignorant were the generality of them in divine things, so stupid and unapt to receive the impressions of them, so peevish and humoursome, so froward and quarrelsome, and withal so strangely addicted to the idolatries of Egypt, that they might well be said to be found in a desert land; for one might as reasonably expect a crop of corn from a barren wilderness as any good fruit of service to God from a people of such a character. Those that are renewed and sanctified by grace should often remember what they were by nature.<\/P> 2. He led him about and instructed him.<\/I> When God had them in the wilderness he did not bring them directly to Canaan, but made them go a great way about, and so he instructed them; that is, (1.) by this means he took time to instruct them, and gave them commandments as they were able to receive them. Those whose business it is to instruct others must not expect it will be done of a sudden; learners must have time to learn. (2.) By this means he tried their faith, and patience, and dependence upon God, and inured them to the hardships of the wilderness, and so instructed them. Every stage had something in it that was instructive; even when he chastened them, he thereby taught them out of his law.<\/I> It is said (Ps. cvii. 7<\/span>) that he led them forth by the right way;.<\/I> and yet here that he led them about;<\/I> for God always leads his people the right way, however to us it may seem circuitous: so that the furthest way about proves, if not the nearest way, yet the best way home to Canaan. How God instructed them is explained long after (Neh. ix. 13<\/span>), Thou gavest them right judgments and true laws, good statutes, and commandments;<\/I> and especially (v.<\/I><\/span> 20<\/span>), Thou gavest them also thy good Spirit to instruct them;<\/I> and he instructs effectually. We may well imagine how unfit that people would have been for Canaan had they not first gone through the discipline of the wilderness.<\/P> 3. He kept him as the apple of his eye,<\/I> with all the care and tenderness that could be, from the malignant influences of an open sky and air, and all the perils of an inhospitable desert. The pillar of cloud and fire was both a guide and a guard to them.<\/P> 4. He did that for them which the eagle does for her nest of young ones, Deu 32:11<\/span>; Deu 32:12<\/span>. The similitude was touched, Exod. xix. 4<\/span>, I bore you on eagles’ wings;<\/I> here it is enlarged upon. The eagle is observed to have a strong affection for her young, and to show it, not only as other creatures by protecting them and making provision for them, but by educating them and teaching them to fly. For this purpose she stirs them out of the nest where they lie dozing, flutters over them, to show them how they must use their wings, and then accustoms them to fly upon her wings till they have learnt to fly upon their own. This, by the way, is an example to parents to train up their children to business, and not to indulge them in idleness and the love of ease. God did thus by Israel; when they were in love with their slavery, and loth to leave it, God, by Moses, stirred them up to aspire after liberty, and many a time kept them from returning to the house of bondage. He carried them out of Egypt, led them into the wilderness, and now at length had led them through it. The Lord alone did lead him,<\/I> he needed not any assistance, nor did he take any to be partner with him in the achievement, which was a good reason why they should serve the Lord only and no other, so much as in partnership, much less in rivalship with him. There was no strange god with him to contribute to Israel’s salvation, and therefore there should be none to share in Israel’s homage and adoration, Ps. lxxxi. 9<\/span>.<\/P> III. The settling of them in a good land. This was done in part already, in the happy planting of the two tribes and a half, an earnest of what would speedily and certainly be done for the rest of the tribes. 1. They were blessed with glorious victories over their enemies (v.<\/I><\/span> 13<\/span>): He made him ride on the high places of the earth,<\/I> that is, he brought him on with conquest, and brought him home with triumph. he rode over the high places or strong holds that were kept against him, sat in ease and honour upon the fruitful hills of Canaan. In Egypt they looked mean, and were so, in poverty and disgrace; but in Canaan they looked great, and were so, advanced and enriched; they rode in state, as a people whom the King of kings delighted to honour. 2. With great plenty of all good things. Not only the ordinary increase of the field, but, which was uncommon, Honey out of the rock, and oil out of the flinty rock,<\/I> which may refer either, (1.) To their miraculous supply of fresh water out of the rock that followed them in the wilderness, which is called honey and oil,<\/I> because the necessity they were reduced to made it as sweet and acceptable as honey and oil at another time. Or, (2.) To the great abundance of honey and oil they should find in Canaan, even in those parts that were least fertile. The rocks in Canaan should yield a better increase than the fields and meadows of other countries. Other productions of Canaan are mentioned, v.<\/I><\/span> 14<\/span>. Such abundance and such variety of wholesome food (and every thing the best in its kind) that every meal might be a feast if they pleased: excellent bread made of the best corn, here called the kidneys of the wheat<\/I> (for a grain of wheat is not unlike a kidney), butter and milk in abundance, the flesh of cattle well fed, and for their drink, no worse than the pure blood of the grape;<\/I> so indulgent a Father was God to them, and so kind a benefactor. Ainsworth makes the plenty of good things in Canaan to be a figure of the fruitfulness of Christ’s kingdom, and the heavenly comforts of his word and Spirit: for the children of his kingdom he has butter and milk, the sincere milk of the word; and strong meat for strong men, with the wine that makes glad the heart.<\/P> <\/p>\n Verses 7-14:<\/strong><\/p>\n “Most High,” eylon, <\/strong>“uppermost, high,” see Gen 14:18-22<\/span>; Num 24:16<\/span>; Psa 7:17<\/span>; Dan 7:18-27<\/span>, et.al. This term denotes the sovereign God who alone has authority to decide the affairs of men and nations.<\/p>\n When the “Most High” allotted the nations their place and heritage, He reserved for Israel an inheritance proportioned to their numbers. Israel is the “lot” or “portion” of Jehovah, cp. Exo 15:16-17<\/span>; Exo 19:5-6<\/span>.<\/p>\n “Lot,” chebel, <\/strong>“cord, portion,” an allusion to the cord used in determining land measurements and boundaries. ‘<\/p>\n Verse 10: <\/strong>God’s fatherly care of Israel. He found him in the land of the desert, in the “waste,” tohu, <\/strong>“without form,” cf. Gen 1:2<\/span>.<\/p>\n “Apple of his eye,” ishon ayin, <\/strong>“the little man of the eye,” or the pupil of the eye, see also Psa 17:8<\/span>; Pro 7:2<\/span>.<\/p>\n Verses 11-14: <\/strong>as the eagle cares for her young, so Jehovah cared for Israel:<\/p>\n (1) Preparing the nest, using appropriate materials.<\/p>\n (2)’Fluttering, hovering over the young, to protect.<\/p>\n (3) Spreading the wings, to teach by example how to fly.<\/p>\n (4) Bearing them on her wings, to hold the young aloft as they learn for themselves how to fly.<\/p>\n (5) Eat of the choice produce of the earth; honey, olive oil, butter, milk, fat, grain, and pure wine.<\/p>\n <\/strong><\/p>\n 7 Remember the days of old. This is an explanation of the preceding verse, for Moses again shows how God had acquired this people, viz., because he had chosen to separate them from other nations according to His own good pleasure. But, since the Israelites might be inflated by their present superiority, they are reminded of their origin, and Moses commands them not to consider what they now are, but also from whence they had been taken, and with this view he says, Remember the old times; ask the elders, etc. For we know how men, when they do not reflect that whatever they have, proceeded from God, and is held, as it were, at will, are blinded by their dignity, so as not only to despise others, but also to exalt themselves against, the Author of all good things. Moses, in order to subdue this arrogance, says that all peoples were alike under the hand and power of God, and thus that their diversity was not in their original nature, but derived from elsewhere, i.e., from God’s free choice. In the word בהנחל, behanchel, there is some ambiguity: for some translate it, When the Most High divided the earth to the nations; and, though I do not reject this, still I have preferred the meaning more in accordance with the context; (256) for Moses says the same thing twice over, and the second clause is the explanation of the first. He says, therefore, that God distributed the nations, as an inheritance is divided; and then this is more clearly repeated, when he mentions the separation of the sons of Adam. When, in the latter part of the verse, it is said, that He set bounds to the nations according to the number of the children of Israel, it is commonly explained that He set bounds to the nations in such sort, that the habitation of the sons of Abraham was secured to them. Some of the Hebrews take it in a more restricted sense, viz., that in the distribution of the world, so much was given to the seven nations of Canaan as should be sufficient for the children of Israel. In my opinion, however, his meaning is, that in the whole arrangement of the world, the object which God had in view was to provide for His elect people: for, although His bounty extended to all, still He had such regard for His own, that, chiefly on their account, His care also extended to others. The word number is expressly employed; as if Moses had said, that, however small a portion of the human race the posterity, of Abraham might be, nevertheless that number was before God’s eyes, when He ordered the state of the whole world; unless it be preferred to take the word מספר, misphar, (257) for a ratio; but it will not be unsuitable to the passage to understand it that this small body was so precious to God, that he arranged the whole distribution of the world with a view to their welfare. Some refer it to the calling of the Gentiles, as if Moses had said that the empire of the whole world was destined to the seed of Abraham, because it was to be propagated through all the regions of the world; but this is altogether erroneous, for nothing is here indicated but the distinction, formerly conferred upon one nation. (258) <\/p>\n (256) Ver. 8. C. ’s application of this expression, בהנחל, can scarcely be deemed admissible; for כחל does not mean to divide, unless with reference to an inheritance, or, at least, to property. — W <\/p>\n (257) A noun heemantic: like our word tale, as used in Milton’s time, and account, as still used, it may either mean a narrative, or an enumeration, or a number, which is the result of an enumeration. — W. I have not ventured to translate C.’s very ambiguous word ratio. In the Fr. it is “Facon ou regle.” <\/p>\n (258) “La distinction du peuple eleu d’avec les autres nations, du temps qu’ils estoyent comme retranchez de l’Eglise;” the distinction of the elect people from the other nations, from the time when these last were, as it were, cut off from the Church.” — Fr. <\/p>\n (7) The fourfold division of this verse is manifest.<\/p>\n 7<\/strong>. <\/strong> Remember the days of old <\/strong> In thought the speaker places himself in the midst of the moral degeneracy and apostasy of the people. He would have them from that point look back to their earliest history, and remember what Jehovah had done for them.<\/p>\n The Beneficence Towards Them of Their Overlord Is Outlined ( Deu 32:7-14<\/strong><\/span><\/strong> ).<\/strong> <\/p>\n Deu 32:7-9<\/strong><\/span> <\/p>\n <\/strong><\/p>\n “Remember the days of old, <\/p>\n Consider the years of many generations, <\/p>\n Ask your (thy) father, and he will show you (thee),<\/p>\n Your (thy) elders, and they will tell you (thee).<\/p>\n “When the Most High gave to the nations their inheritance, <\/p>\n When he separated the children of men, <\/p>\n He set the bounds of the peoples, <\/p>\n According to the number of the sons of Israel. <\/p>\n ‘For Yahweh’s portion is his people, <\/p>\n Jacob is the lot of his inheritance.”<\/p>\n So he now tells them to consider what Yahweh has done for them. Let them look back over the generations and remember what Yahweh did from the beginning. They only have to ask their fathers, or their elders to discover it. Because they were Yahweh’s inheritance and His people, when He divided up the world He remembered them, and how many of them there would be, so that he allocated portions to other nations accordingly. He ensured that a broad and wide land was available for them which would be more than sufficient to accommodate their numbers. Other nations were thus restricted accordingly. <\/p>\n “The Most High.”<\/strong> (Elyon). Compare Gen 14:18<\/span>; Num 24:16<\/span>, both cases where connection with Gentile nations is emphasised. Israel appear to have taken the title over, assimilating it to Yahweh as Abraham had himself done (Gen 14:22<\/span>) for use when speaking of His dealings with Gentile nations. <\/p>\n “According to the number of the sons of Israel.”<\/strong> Some have seen here a connection between the seventy members of Jacob’s household who went down into Egypt and the seventy nations in Genesis 10<\/span>, but in view of the lack of mention of seventy here and in Genesis 10<\/span> that seems a little far fetched. LXX and a Hebrew fragment at Qumran have ‘sons of God’ instead of ‘sons of Israel’. That might signify that the numbers of the nations were determined by the number of angelic powers who could have charge of them, but that seems to be irrelevant to the context. But it would appear to have arisen from the belief in guardian angels for different nations. As MT makes excellent sense in context we would suggest its retention. It simply mans that when allocating land to the nations He remembered how many Israelites there would be and allocated accordingly. <\/p>\n Deu 32:10<\/strong><\/span> <\/p>\n <\/strong><\/p>\n “He found him in a desert land, <\/p>\n And in the waste, a howling wilderness, <\/p>\n He surrounded him, he cared for him, <\/p>\n He kept him as the little one (ishon, diminutive of ish = man) of his eye.” <\/p>\n He had found Israel in the desert land, in the waste land, in the howling wilderness, (the threefoldness emphasising its wild nature). The idea is of someone who has been found wandering in the desert almost near death, helpless and hopeless, saved by the skin of their teeth. We can compare for this picture of being ‘found’ Hos 9:10<\/span>, where we have the same picture indicating that they were ‘found’. Hosea makes it clear that this was after they left Egypt following God’s call (Hos 2:15<\/span>; Hos 11:1<\/span>). Israel had left Egypt but had then turned away from Him (e.g. Exo 16:3<\/span>). They were thus helpless until He found them again. Then Yahweh had surrounded them with His love, caring for them and protecting them as His babes over whom He kept watch. <\/p>\n The purpose of this picture is to bring out their helplessness. The point here is that they were not then to be seen as the people of the covenant, safe in their Overlord’s hand, for they had forfeited that (Exo 32:10<\/span>; Exo 32:30-35<\/span>; Num 14:11-12<\/span>; Num 14:35<\/span>), and had become ‘lost’, a whole generation dying in the wilderness (Num 14:35<\/span>). They had become like a party of people who had wandered in the desert and were lost and thirsty, and terrified of the howling creatures around. But Yahweh had found them and taken them under His protection. <\/p>\n In view of the redemption mentioned in Deu 31:6<\/span>, and this mention of being preserved in the wilderness, there is a clear connection with the Exodus, confirmed by the references in Hosea, but with a recognising of how much they had forfeited of Yahweh’s favour. They had been finally delivered as an undeserving people lost in the wilderness. <\/p>\n All of us without exception have at some time or other to travel ‘in the wilderness’. But the value of that experience will be determined by how we respond. If we look off to Him in confidence and trust it will be the making of us. But if we murmur and grumble and complain it will do us no good. <\/p>\n Deu 32:11-12<\/strong><\/span><\/p>\n <\/strong> ‘As an eagle which stirs up her nest, <\/p>\n Who flutters over her young, <\/p>\n He spread abroad his wings, he took them,<\/p>\n He bore them on his pinions. <\/p>\n Yahweh alone did lead him, <\/p>\n And there was no foreign god with him.’ <\/p>\n Like the mother eagle He alone cared for them. None other was with Him. Like her he took them on his wings and bore them safely. The picture is that of an eagle teaching her eaglets to fly and ensuring their safety. In the same way Yahweh alone led His people. No foreign god was concerned. There was little competition to Yahweh in the wilderness. <\/p>\n This illustration aptly pictures the children of those who had failed and been doomed to die in the wilderness, being taken up by a gracious God so that he could teach them to ‘fly’. He did not forsake them but tenderly took note of their needs (compare Isa 40:11<\/span>). <\/p>\n Deu 32:13<\/strong><\/span> <\/p>\n <\/strong><\/p>\n “He made him ride on the high places of the earth, <\/p>\n And he did eat the increase of the field, <\/p>\n And he made him to suck honey out of the rock, <\/p>\n And oil out of the flinty rock,” <\/p>\n The poem now moves on into the future. He will make them ride on the high places of the earth (having taught them to fly like the eagle), like some great all-conquering potentate (compare Isa 58:14<\/span>). The one who conquers the heights, conquers the land. Or the thought may be of their settlement on the mountains of Canaan having conquered all enemies, something now seen in the poem as accomplished. They will eat the ample increase of the fields, they will suck honey from a rock, they will even obtain oil from a flinty rock. Honey and oil were symbols of luxury and plenty. Obtaining honey and oil from a flinty rock is a considerable step up from obtaining water. The wild bees would nest in the rocks producing their honey, and their olive trees would flourish in rocky soil, seeming to come from the flinty rock. Even the barren places would be fruitful. <\/p>\n Deu 32:14<\/strong><\/span><\/p>\n <\/strong> “Butter of the herd, and milk of the flock, <\/p>\n With fat of lambs,<\/p>\n And rams of the breed of Bashan,<\/p>\n And he-goats, <\/p>\n With the finest of the wheat; <\/p>\n And of the blood of the grape you (thou) drank wine.”<\/p>\n They would have the best of everything, butter from the herd and milk from the flock, fat and strong rams from Bashan (compare Amo 4:1<\/span>), similarly fat he-goats, the finest of the wheat and abundance of wine from the red grape juice which flows like blood. They would never have had it so good before. <\/p>\n No subject more affecting than the remembrance of past mercies. It is the sweetest of all subjects, the most improving of all plans of education, when a father can take his children by the hand and recount unto them the mercies of his GOD and their GOD, to him and to them, and to their father’s before them. And especially when a parent can speak of mercies in grace, as well as providence: of redemption, as well as preservation. Oh! the joy of an awakened parent, thus to relate the LORD’S dealings with his soul. The church doth this, after recounting a long series of mercies. Psa 107:43<\/span> . Reader, can you say anything of the like in your own experience? If so, you will not need my advice to tell it to your children, and your children’s children. Psa 103:17<\/span> .<\/p>\n Deu 32:7 Remember the days of old, consider the years of many generations: ask thy father, and he will shew thee; thy elders, and they will tell thee.<\/p>\n Ver. 7. And they will tell thee.<\/strong> ] And so they did. Jdg 6:13 <\/em> Psa 44:1-2 <\/p>\n of old, or, the days of long ago. Compare Psa 77:5. <\/p>\n Remember: Psa 44:1, Psa 77:5, Psa 119:52, Isa 63:11 <\/p>\n many generations: Heb. generation and generation, Psa 10:6, Psa 77:8, *marg. <\/p>\n ask: Deu 4:32, Exo 13:14, Jdg 6:13, Job 8:8-10, Psa 44:1, Psa 77:5, Psa 77:6, Psa 77:11, Psa 77:12, Psa 78:3, Psa 78:4, Isa 46:9 <\/p>\n Reciprocal: Exo 12:26 – your children Job 15:10 – the grayheaded Psa 105:5 – Remember Isa 41:4 – calling Jer 6:16 – Stand Joe 2:2 – many generations Act 17:26 – hath determined<\/p>\n Deu 32:7. The days of old The events of ancient days or former ages, and thou wilt find that I had a respect unto thee not only in Abrahams time, but long before it.<\/p>\n The writer graphically described God’s choice and care of Israel in these verses. [Note: See David E. Stevens, "Does Deuteronomy 32:8 Refer to ’Sons of God’ or ’Sons of Israel’?" Bibliotheca Sacra 154:614 (April-June 1997):131-41, for a discussion of this textual problem. He concluded that "sons of Israel" is the preferred reading. Michael S. Heiser argued for "Sons of God" in "Deuteronomy 32:8 and the Sons of God," Bibliotheca Sacra 158:629 (January-March 2001):52-74. I prefer the "Sons of Israel" reading.] <\/span> Of all the nations of the earth Israel had experienced the greatest blessing. This is the last of 16 times Moses challenged the Israelites to remember in Deuteronomy, beginning in Deu 4:10. The desert place where Yahweh found Israel was Egypt (Deu 32:10). The pupil of the eye (lit. the little man of the eye, Deu 32:10) is the part a person protects most carefully (cf. Psa 17:8; Pro 7:2). The "apple of the eye" is an English idiom meaning anything that one holds very dear or cherishes greatly.<\/p>\n Remember the days of old, consider the years of many generations: ask thy father, and he will show thee; thy elders, and they will tell thee. 7. Remember ] Heb. Sg.; Sam., LXX Pl. days of old generations ] One of many signs of the distance of the generation to which the Song is addressed … Continue reading “Exegetical and Hermeneutical Commentary of Deuteronomy 32:7”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-5774","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5774","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=5774"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/5774\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=5774"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=5774"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=5774"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"