Deuteronomy 32:5
His people have acted corruptly toward Him; the spot on them is not that of His children, but of a perverse and crooked generation.
Sermons
Man Corrupting His WayH. Binning.Deuteronomy 32:5
The Children and the SpotsJohn Hyatt.Deuteronomy 32:5
The Secret SpotDeuteronomy 32:5
The Spot of God's ChildrenJ. Burdsall.Deuteronomy 32:5
God's Vicegerent as PoetD. Davies Deuteronomy 32:1-6
The Fatherhood of GodR.M. Edgar Deuteronomy 32:1-14
God's Righteousness and Man's IniquityJ. Orr Deuteronomy 32:4-7














(Cf. vers. 15, 18, 31, 37.) This name for God occurs chiefly in this song of Moses, and in the compositions of David and of later psalmists. It was a name full of significance to those familiar with the desert. Rock - rock - rock - Israel had seen little else during the thirty-eight years of wandering. The older men could remember the seclusion and granitic sublimity of the rock sanctuary of Sinai. The congregation had mourned for Aaron under the shadow of Mount Hor, "rising high aloft into the blue sky, like a huge, grand, but shattered rock-city, with vast cliffs, perpendicular walls of stone, pinnacles, and naked peaks of every shape." They had witnessed the security of Edom in the hills in which now stand the wondrous rock-hewn ruin of Petra. They had traversed the defiles of the terrible and precipitous Arabah. When David was hunted in the wilderness, he, too, was often led to think of God, his Rock (Psalm 18:2; Psalm 61:2; Psalm 62:2, 7, etc.). It is wilderness experience which still makes the name so precious.

I. ROCK A NATURAL IMAGE OF DIVINE ATTRIBUTES. The image is not an arbitrary one. Nature abounds in shadows of the spiritual. It is what the mind puts into the objects of its survey which makes them what they are. "The Alps and Andes are but millions of atoms till thought combines them, and stamps on them the conception of the everlasting hills. Niagara is a gush of water-drops till the soul puts into it that sweep of resistless power which the beholder feels. The ocean, wave behind wave, is only great when the spirit has breathed into it the idea of immensity. If we analyze our feelings, we shall find that thought meets us wherever we turn. The real grandeur of the world is in the soul which looks on it, which sees some conception of its own reflected from the mirror around it; for mind is not only living, but life-giving, and has received from its Maker a portion of his own creative power" (Dr. John Ker). Rock is thus more than rock - its awfulness, grandeur, immovability, everlastingness, strength, are born of spiritual conceptions. These attributes do not in reality belong to it. Rock is not everlasting, moveless, abiding, etc. Old rocks are being worn away, new rocks are being formed; the whole system had a beginning and will have an end (Psalm 90:2). It is not that these attributes belong to rock, and are thence by metaphor attributed to God; but these attributes of God, being dimly present in the mind, are by metaphor attributed to rock. We clothe the natural object with shadowy attributes of Deity. God is the true Rock, the other is the image. God is rock, in virtue of:

1. The eternity of his existence (Psalm 90:2).

2. The omnipotence of his might (Daniel 4:35).

3. The wisdom of his counsel (Isaiah 40:13).

4. The immutability of his purpose (Psalm 33:11; Isaiah 46:10).

5. The faithfulness of his Word (Psalm 119:89, 90).

6. The rectitude of his government (Psalm 145:17). Whence:

7. The perfection of his work. Christ is like the Father, eternal (Revelation 1:11), unchangeable (Hebrews 13:8), all-powerful (Matthew 28:18), faithful (John 13:1; John 14:18-20), righteous (Revelation 19:11), wise (Isaiah 9:6).

II. ROCK A NATURAL IMAGE OF WHAT, IN VIRTUE OF HIS ATTRIBUTES, GOD IS TO HIS PEOPLE.

1. A shelter (Psalm 61:3).

2. A defense (Psalm 18:2; Psalm 62:6).

3. A dwelling-place (Psalm 90:1).

4. A shadow from the heat (cf. Isaiah 32:2).

5. A move-less standing-ground (Psalm 40:2).

6. A foundation (cf. Matthew 7:24). The rock smitten in the wilderness furnishes the additional idea of:

7. A source of spiritual refreshment.

Apply throughout to Christ, the Rock on which his Church is built (Matthew 16:18; 1 Corinthians 2:11), the smitten Savior (1 Corinthians 10:4; 1 John 5:6), the spiritual Refuge and Salvation of his people (Romans 8:1, 34-39). Toplady's hymn, "Rock of Ages." - J.O.

They have corrupted themselves.
If we consider what this people seemed once to be, and thought themselves to be, we may easily know how they corrupted themselves. If ye look on them at one time (Exodus 19:8; Deuteronomy 5:27) ye would call them children. There was never a fairer undertaking of obedience. But compare all this people's practice with this profession, and you shall find it exceeding contrary; they indeed corrupted themselves, though they got warning to take heed of it (Deuteronomy 4:15). But, alas! it was within them that destroyed them; there was not such a heart in them as to hear and obey; but they undertake, being ignorant of their own deceitful hearts, which were desperately wicked. And therefore behold what corruption followed upon such a professed resolution: they never sooner promised obedience but they disobeyed; they did abominable works and did no good, and this is to corrupt their way (Psalm 14:1). We may make this song our own. We have corrupted ourselves. Once we had a fair show of zeal for God, of love and desire of reformation of life, many solemn undertakings were that we should amend our doings. But what is the fruit of all? Alas! we have corrupted ourselves more than Israel promised, but we vowed to the most High amendment of life. Lay this rule to our practices, and are we not a perverse generation? Oh! that we were more affected with our corruptions, and were more sensible of them; then we could not choose but mourn for our own and the land's departing from God. There is a great noise of a public reformation of ordinances and worship; but, alas! the deformation of life and practice outcries all that noise. Every man useth to impute his faults to something beside himself. Ere men take with their own iniquity, they will charge God that gave no more grace. But if men knew themselves, they would deduce their corruption and destruction both from one fountain, that is, from themselves. What was the fountain of this people's corruptions and apostatising from their professions? The Lord hints at it (Deuteronomy 5:25). Oh, that they had such a heart! Alas! poor people, ye know not yourselves that speak so well; I know thee better than thou dost thyself. I will declare unto thee thy own thought: thou hast not such a heart as to do what thou sayest. If thou knewest this fountain of original corruption thou wouldst despair of doing, and say, I cannot serve the Lord. Why is our way corrupted? Because our hearts within were not cleansed, and because they were not known. If we had dried up the fountain, the streams had ceased; but we did only dam it up, and cut off some streams for a season. We set up our resolutions and purposes as an hedge to hold it in, but the sea of the heart's iniquity, that is above all things, hath overflowed it, and defiled our way more than in former times. Times do not bring evils along with them, they do but discover what was hid before. All the evils and corruptions you now see among us, where were they in the day of our first love, when we were as a beloved child? Have all these risen up of late? No, certainly; all that you have seen and found were before, though they did not appear. Before they were in the root, now you see the fruit. Now, so it is with us; we have corrupted ourselves still more. Backsliding cometh on as grey hairs, here and there, and is not perceived by beholders. No man becometh worst at first. There are many steps between that and good. Corruption comes on men's way as in fruits; some one part beginneth to alter, and then it groweth worse, and putrifieth and corrupteth the rest of the parts. An apple rots not all at once, so it is with us. Men begin at leisure, but they run post or all be done.

(H. Binning.)

Not the spot of His children
There are frequently great difficulties in identifying the persons of men, even when they have been distinctly seen. Our police courts have given us most serious evidence that men may be utterly deceived as to the identity of individuals. Turning to the moral universe, identity there is far more difficult to be made out, for both the moral and religious world swarm with pretenders. You cannot know to a certainty who among your acquaintances is a Christian and who is not. You see the text talks about certain secret spots. These are tokens in which men cannot so readily deceive as to their identity. The mother will be able to tell whether this is her child or not by the spot which is known to none but herself. The pretender may be very like her child: the voice may be the voice of Jacob, and the hands may not be dissimilar, and he may be able to relate many things concerning his youth which it would seem that none but the real child could know; but the mother recollects that there was a secret spot, and if that be not there, she turns aside the pretender; but ii she discovers that private token, she knows the claimant to be her child. There are secret marks upon every Christian, and if we have not the spot of God's child too, it will little avail us how fairly in our outward garb and manner we may conform ourselves to the members of the heavenly family.

I. First, then, at the mention of private spots which are to be the insignia of the regenerate, there are thousands who say, "We do not shirk that examination. Truly, the signs of saints are in us also! Are others Israelites? so are we: we challenge an investigation." Be it so, then! LET US COMMENCE A MINUTE EXAMINATION. I am not now to deal with anything that is public. We are not speaking now about actions or words, but concerning those secret things which men have judged to be infallible marks of their being saved. Here is a friend before us, and as he lays bare his heart he indicates to us the spot which he thinks proclaims him to be a child of God. I will describe it. The man has embraced sound doctrine. Wherever he goes, his whole talk is of his favourite Shibboleth, "The truth! The truth!" Not that the aforesaid truth has ever renewed his nature; not that it has at all made him a better husband or a kinder father; not that it influences him in trade. Now, sir, we do not hesitate to say concerning you, although you will not be best pleased with us for it, that Four spot is not the spot of the children of God. No form of doctrine, however Scriptural, can ever save the soul if it be only received by the head, and does not work in its mighty energy upon the heart. "Ye must be born again," is the Saviour's word; and unless ye be born again, your carnal nature may hold the truth in the letter without discerning the spirit; and while the truth shall be dishonoured by being so held, you yourself shall not be benefited thereby.

II. WHAT IS THE TRUE SECRET SPOT WHICH INFALLIBLY BETOKENS THE CHILD OF GOD? "As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name." Here it is, then: if I have received Christ Jesus into my heart, then I am a child of God. That reception is described in the second clause as a believing on the name of Jesus Christ. If, then, I believe on Jesus Christ's name, I am a member of the family of the Most High.

III. THE DISCRIMINATION OF DEFILING SPOTS. The term "spot" as used in the text will not be read usually as we have read it. It will, no doubt, to most readers suggest the idea of sin, and very properly so — then the text would run thus: the sin of the people mentioned here is not the sin of God's people. There is a difference between their guilt and the offences of the Lord's chosen. There is a discrimination to be made, even as to sinful spots. God forbid that you should imagine that I wish to excuse the sins of believers. In some views, when a believer sins, his sin is worse than that of other men, because he offends against greater light; he revolts against greater love and mercy; he flies in the teeth of his profession; he does despite to the Cross of Christ, and he brings dishonour upon the name of Jesus. Believers cannot sin cheaply. The very least speck on a Christian is more plainly seen than the foulest blot on the ungodly, just as a white dress shows the dirt the sooner. Sin is a horrible thing, and, it is above all things detestable when it lurks in a child of God; yet the sins of God's people do differ from the sins of other men in many important respects: they do not sin with cool determination, meaning to sin and sinning for its own sake. A sinner in his sins is a bird in the air, but the believer in sin is like the fish that leaps for a while into the air, but must be back again or die. Sin cannot be satisfactory to an immortal spirit regenerated by the Holy Ghost. If you sin, you "have an advocate with the Father, Jesus Christ the righteous"; but if you sin and love sin, then you are the servant of sin, and not the child of God. Again, the child of God cannot look back upon sin with any kind of complacency. The ungodly man has this spot, that after the sin he even boasts of it,; he will tell to others that he enjoyed himself greatly in his wicked sport. "Ah," saith he, "how sweet it is!" But no man of God ever sins without smarting.

IV. AN EXHORTATION. To make sure work for eternity, and to make it clear to your own consciences that you are the children of God. A famous case is now pending, in which a person claims to be the son of a deceased baronet. Whether he be or not I suppose will ere long be decided by the highest authorities; meanwhile the case is pending, a very weighty case for him, for upon the decision will hang his possession or non-possession of vast estates and enormous property. Now, in your case you, many of you, profess to be the children of God, and heaven hangs upon the question of the truthfulness of your profession. A child of God! Then your portion is eternal life. An heir of wrath, even as others! Then your heritage will be eternal death. Is it uncertain now whether you are a child of God or not? Is it uncertain now whether your spot is the spot of God's children? Then let not an hour pass over your head till you have said, "Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting!"

( C. H. Spurgeon.)

I. GOD'S CHILDREN HAVE THEIR SPOTS IN THIS LIFE. How many spots does the holy eye of God observe upon us every day!

II. THERE IS AN ESSENTIAL DIFFERENCE BETWEEN THE SPOTS OF GOD'S CHILDREN AND THE SPOTS OF THE UNREGENERATE. Certainly ill the sight of God there is no difference in sin. Its nature is the same. And sin upon one of God's children, abstractedly considered, is hateful.

1. Unregenerate men sin deliberately and habitually. When did you find a good man that was an habitual sinner?

2. Unregenerate men sin freely: there is no principle in their heart which stands opposed to sin.

3. In unregenerate minds there is always a love to some particular sin; but in the regenerate there is no one sin but he desires the death of it.

4. How different are the feelings of the regenerate and unregenerate, after having committed the same sin, both alike in the sight of men! An unregenerate man may weep bitterly: what is the cause? Shame! Men know it; he is afraid of punishment. But what produces the grief which a believer feels? Because he has given blasphemy among men; because he has offended his God, and has built up a wall between God and his soul. If a child of God has fallen, it will render him watchful and prayerful: if a wicked ,man gain peace, he will go his way, and sin on.

(John Hyatt.)

I. GOD'S PEOPLE HAVE THEIR SPOT OR DISTINCTIVE SYMBOL. The term spot is here plainly employed in allusion to the distinctive badge which idolaters were wont to receive upon their foreheads, faces or hands, to show what God they worshipped (Revelation 20:4). Now, the Lord's worshippers have their distinct mark, impressed not upon their persons, but upon their spirit, temper, principles, conversation, and behaviour, which is holiness unto the Lord (Jeremiah 2:3). This has been the mark of God's people from the beginning, and is so still (Zechariah 14:20).

II. THE DISHONOUR OF THOSE WHO HAVE "NOT THE SPOT OF HIS CHILDREN." The marginal reading gives a remarkably important turn to the meaning of the text. "They are not His children, this is their blot." That all are not His children who are so accounted, will be readily admitted, seeing the visible Church embraces many who do not exhibit the distinguishing mark. And, if within the pale of the Church are found those who are not God's children, what estimate shall we form of those who are without? And if all who are not God's children might be if they would, what a fearful blot is this upon their character!

1. What a reflection on any man's understanding to think lightly of so great a benefit:

2. Again, what must be his peril who is living in this state? What his misery who is without hope and God in the world? Shall such a blot remain long upon any of us?

(J. Burdsall.)

People
Aaron, Adam, Hoshea, Israelites, Jacob, Joshua, Moses, Nun
Places
Abarim, Bashan, Canaan, Gomorrah, Jericho, Jordan River, Meribah-kadesh, Moab, Mount Hor, Mount Nebo, Sodom, Zin
Topics
FALSE, Blemish, Children's, Corrupted, Corruption, Corruptly, Crooked, Dealt, Defect, Evil, Generation, Hard-hearted, Longer, Mark, Perverse, Perverted, Shame, Sin, Sons, Spot, Themselves, Warped
Outline
1. Moses' song, which sets forth God's mercy and vengeance
46. He exhorts them to set their hearts upon it
48. God sends him up to mount Nebo to see the land, and to die

Dictionary of Bible Themes
Deuteronomy 32:5

     5694   generation
     6021   sin, nature of
     6130   corruption
     7115   children of God
     8739   evil, examples of

Deuteronomy 32:3-14

     4450   fruit

Library
The Eagle and Its Brood
'As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings.'--DEUT. xxxii. 11. This is an incomplete sentence in the Authorised Version, but really it should be rendered as a complete one; the description of the eagle's action including only the two first clauses, and (the figure being still retained) the person spoken of in the last clauses being God Himself. That is to say, it should read thus, 'As an eagle stirreth up his nest,
Alexander Maclaren—Expositions of Holy Scripture

Their Rock and Our Rock
'Their rock is not as our Rock, even our enemies themselves being Judges.' DEUT. xxxii. 31. Moses is about to leave the people whom he had led so long, and his last words are words of solemn warning. He exhorts them to cleave to God. The words of the text simply mean that the history of the nation had sufficiently proved that God, their God, was 'above all gods.' The Canaanites and all the enemies whom Israel had fought had been beaten, and in their awe of this warrior people acknowledged that their
Alexander Maclaren—Expositions of Holy Scripture

Memento Mori
I propose this morning, as God shall help me, to lead you to consider your latter end. May the Holy Spirit bend your thoughts downward to the tomb. May he guide you to the grave, that you may there see the end of all earthly hopes, of all worldly pomp and show. In doing this, I shall thus divide my subject. First, let us consider Death, secondly, let us push on the consideration by considering the warnings which Death has given us already; and then, further, let us picture ourselves as dying,--bringing
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

Religion --A Reality
Now we will grant you this morning that much of the religion which is abroad in the world is a vain thing. The religion of ceremonies is vain. If a man shall trust in the gorgeous pomp of uncommanded mysteries, if he shall consider that there resides some mystic efficacy in a priest, and that by uttering certain words a blessing is infallibly received, we tell him that his religion is a vain thing. You might as well go to the Witch of Endor for grace as to a priest; and if you rely upon words, the
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

At a Public Fast in July, First Sabbath, 1650. (257)
At A Public Fast In July, First Sabbath, 1650.(257) Deut. xxxii. 4-7.--"He is the Rock, his work is perfect, for all his ways are judgment," &c. There are two things which may comprehend all religion,--the knowledge of God and of ourselves. These are the principles of religion, and are so nearly conjoined together, that the one cannot be truly without the other, much less savingly. It is no wonder that Moses craved attention, and that, to the end he may attain it from an hard hearted deaf people,
Hugh Binning—The Works of the Rev. Hugh Binning

Jeremy Taylor -- Christ's Advent to Judgment
Jeremy Taylor, born in Cambridge, England, in 1613, was the son of a barber. By his talents he obtained an entrance into Caius College, where his exceptional progress obtained for him admission to the ministry in his twenty-first year, two years before the canonical age. He was appointed in succession fellow of All Souls, Oxford, through the influence of Laud, chaplain to the King, and rector of Uppingham. During the Commonwealth he was expelled from his living and opened a school in Wales, employing
Various—The World's Great Sermons, Vol. 2

a survey of the third and closing discourse of the prophet
We shall now, in conclusion, give a survey of the third and closing discourse of the prophet. After an introduction in vi. 1, 2, where the mountains serve only to give greater solemnity to the scene (in the fundamental passages Deut. xxxii. 1, and in Is. 1, 2, "heaven and earth" are mentioned for the same purposes, inasmuch as they are the most venerable parts of creation; "contend with the mountains" by taking them in and applying to [Pg 522] them as hearers), the prophet reminds the people of
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Appendix xvi. On the Jewish views About Demons' and the Demonised,' Together with Some Notes on the Intercourse Between Jews and Jewish Christians in the First Centuries.
IT is not, of course, our purpose here to attempt an exhaustive account of the Jewish views on demons' and the demonised.' A few preliminary strictures were, however, necessary on a work upon which writers on this subject have too implictly relied. I refer to Gfrörer's Jahrhundert des Heils (especially vol. i. pp. 378-424). Gfrörer sets out by quoting a passage in the Book of Enoch on which he lays great stress, but which critical inquiries of Dillmann and other scholars have shown to be
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Justice of God
The next attribute is God's justice. All God's attributes are identical, and are the same with his essence. Though he has several attributes whereby he is made known to us, yet he has but one essence. A cedar tree may have several branches, yet it is but one cedar. So there are several attributes of God whereby we conceive of him, but only one entire essence. Well, then, concerning God's justice. Deut 32:4. Just and right is he.' Job 37:23. Touching the Almighty, we cannot find him out: he is excellent
Thomas Watson—A Body of Divinity

The Truth of God
The next attribute is God's truth. A God of truth and without iniquity; just and right is he.' Deut 32:4. For thy mercy is great unto the heavens, and thy truth unto the clouds.' Psa 57:10. Plenteous in truth.' Psa 86:15. I. God is the truth. He is true in a physical sense; true in his being: he has a real subsistence, and gives a being to others. He is true in a moral sense; he is true sine errore, without errors; et sine fallacia, without deceit. God is prima veritas, the pattern and prototype
Thomas Watson—A Body of Divinity

The Finding
Heinrich Suso Deut. xxxii. 10 Now have I seen Thee and found Thee, For Thou hast found Thy sheep; I fled, but Thy love would follow-- I strayed, but Thy grace would keep. Thou hast granted my heart's desire-- Most blest of the blessed is he Who findeth no rest and no sweetness Till he rests, O Lord, in Thee. O Lord, Thou seest, Thou knowest, That to none my heart can tell The joy and the love and the sorrow, The tale that my heart knows well. But to Thee, O my God, I can tell it-- To Thee, and
Frances Bevan—Hymns of Ter Steegen, Suso, and Others

viii
We have not treated the Latin Church after that fashion. There is not a hymn of real merit in the Latin which has not been translated, and in not a few cases oftener than once, with the result that the gems of Latin hymnody are the valued possession of the Christian Church in all English-speaking lands. One does not proceed far without making some discoveries which may account, to a certain extent, for the neglect of Greek hymnody by those men who are best qualified to pursue the study of it. The
John Brownlie—Hymns of the Holy Eastern Church

The Call of Moses
There is a great deal more room given in Scripture to the call of men to God's work than there is to their end. For instance, we don't know where Isaiah died, or how he died, but we know a great deal about the call God gave him, when he saw God on high and lifted up on His throne. I suppose that it is true to-day that hundreds of young men and women who are listening for a call and really want to know what their life's mission is, perhaps find it the greatest problem they ever had. Some don't
Dwight L. Moody—Men of the Bible

Perhaps There is no Book Within the Whole Canon of Scripture So Perplexing and Anomalous...
Perhaps there is no book within the whole canon of Scripture so perplexing and anomalous, at first sight, as that entitled "Ecclesiastes." Its terrible hopelessness, its bold expression of those difficulties with which man is surrounded on every side, the apparent fruitlessness of its quest after good, the unsatisfactory character, from a Christian standpoint, of its conclusion: all these points have made it, at one and the same time, an enigma to the superficial student of the Word, and the arsenal
F. C. Jennings—Old Groans and New Songs

Epistle cxxvii. From S. Columbanus to Pope Gregory .
From S. Columbanus to Pope Gregory [89] . To the holy lord, and father in Christ, the Roman [pope], most fair ornament of the Church, a certain most august flower, as it were, of the whole of withering Europe, distinguished speculator, as enjoying a divine contemplation of purity (?) [90] . I, Bargoma [91] , poor dove in Christ, send greeting. Grace to thee and peace from God the Father [and] our [Lord] Jesus Christ. I am pleased to think, O holy pope, that it will seem to thee nothing extravagant
Saint Gregory the Great—the Epistles of Saint Gregory the Great

God's True Treasure in Man
'The Lord's portion is His people; Jacob is the lot of His inheritance.'--DEUT, xxxii.9. 'Jesus Christ (Who) gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people.'--TITUS ii. 14. I choose these two texts because they together present us with the other side of the thought to that which I have elsewhere considered, that man's true treasure is in God. That great axiom of the religious consciousness, which pervades the whole of Scripture, is rapturously
Alexander Maclaren—Expositions of Holy Scripture

The Gospel Feast
"When Jesus then lifted up His eyes, and saw a great company come unto Him, He saith unto Philip, Whence shall we buy bread that these may eat?"--John vi. 5. After these words the Evangelist adds, "And this He said to prove him, for He Himself knew what He would do." Thus, you see, our Lord had secret meanings when He spoke, and did not bring forth openly all His divine sense at once. He knew what He was about to do from the first, but He wished to lead forward His disciples, and to arrest and
John Henry Newman—Parochial and Plain Sermons, Vol. VII

The Necessity of Regeneration, Argued from the Immutable Constitution of God.
John III. 3. John III. 3. Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. WHILE the ministers of Christ are discoursing of such a subject, as I have before me in the course of these Lectures, and particularly in this branch of them which I am now entering upon, we may surely, with the utmost reason, address our hearers in those words of Moses to Israel, in the conclusion of his dying discourse: Set your hearts unto all
Philip Doddridge—Practical Discourses on Regeneration

Lix. The Preacher and his Hearers.
22nd Sunday after Trinity. S. Matthew xviii. 23. "The kingdom of Heaven is likened unto a certain king, which would take account of his servants." INTRODUCTION.--I have been a good deal abroad, over the Continent of Europe, and whenever I am in a little country inn, I make a point of going into the room where the men are smoking and drinking wine or beer, and hearing their opinions on the politics of the day, and of their country. Now, my experience tells me that in country taverns in France, and
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

The Prophet Micah.
PRELIMINARY REMARKS. Micah signifies: "Who is like Jehovah;" and by this name, the prophet is consecrated to the incomparable God, just as Hosea was to the helping God, and Nahum to the comforting God. He prophesied, according to the inscription, under Jotham, Ahaz, and Hezekiah. We are not, however, entitled, on this account, to dissever his prophecies, and to assign particular discourses to the reign of each of these kings. On the contrary, the entire collection forms only one whole. At
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Jewish Dispersion in the West - the Hellenists - Origin of Hellenist Literature in the Greek Translation of the Bible - Character of the Septuagint.
When we turn from the Jewish dispersion' in the East to that in the West, we seem to breathe quite a different atmosphere. Despite their intense nationalism, all unconsciously to themselves, their mental characteristics and tendencies were in the opposite direction from those of their brethren. With those of the East rested the future of Judaism; with them of the West, in a sense, that of the world. The one represented old Israel, stretching forth its hands to where the dawn of a new day was about
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Early Life of Malachy. Having Been Admitted to Holy Orders He Associates with Malchus
[Sidenote: 1095.] 1. Our Malachy, born in Ireland,[134] of a barbarous people, was brought up there, and there received his education. But from the barbarism of his birth he contracted no taint, any more than the fishes of the sea from their native salt. But how delightful to reflect, that uncultured barbarism should have produced for us so worthy[135] a fellow-citizen with the saints and member of the household of God.[136] He who brings honey out of the rock and oil out of the flinty rock[137]
H. J. Lawlor—St. Bernard of Clairvaux's Life of St. Malachy of Armagh

The Christian's God
Scripture References: Genesis 1:1; 17:1; Exodus 34:6,7; 20:3-7; Deuteronomy 32:4; 33:27; Isaiah 40:28; 45:21; Psalm 90:2; 145:17; 139:1-12; John 1:1-5; 1:18; 4:23,24; 14:6-11; Matthew 28:19,20; Revelation 4:11; 22:13. WHO IS GOD? How Shall We Think of God?--"Upon the conception that is entertained of God will depend the nature and quality of the religion of any soul or race; and in accordance with the view that is held of God, His nature, His character and His relation to other beings, the spirit
Henry T. Sell—Studies in the Life of the Christian

How those are to be Admonished who Decline the Office of Preaching Out of Too Great Humility, and those who Seize on it with Precipitate Haste.
(Admonition 26.) Differently to be admonished are those who, though able to preach worthily, are afraid by reason of excessive humility, and those whom imperfection or age forbids to preach, and yet precipitancy impells. For those who, though able to preach with profit, still shrink back through excessive humility are to be admonished to gather from consideration of a lesser matter how faulty they are in a greater one. For, if they were to hide from their indigent neighbours money which they possessed
Leo the Great—Writings of Leo the Great

Links
Deuteronomy 32:5 NIV
Deuteronomy 32:5 NLT
Deuteronomy 32:5 ESV
Deuteronomy 32:5 NASB
Deuteronomy 32:5 KJV

Deuteronomy 32:5 Bible Apps
Deuteronomy 32:5 Parallel
Deuteronomy 32:5 Biblia Paralela
Deuteronomy 32:5 Chinese Bible
Deuteronomy 32:5 French Bible
Deuteronomy 32:5 German Bible

Deuteronomy 32:5 Commentaries

Bible Hub
Deuteronomy 32:4
Top of Page
Top of Page