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._ But Jeshurun waxed fat, and kicked х_ WAYIB`AAT_ (H1163)] - kicked as a full-fed, headstrong ox; figuratively, rebelled against God. х_ YªSHURUWN_ (H3484) - a poetical name for Israel, implying affection and endearment; from _ YAASHAR_ (H3474), straight, righteous. Dimin., Jeshurun, 'the good little people' (Gesenius). But Hengstenberg rejects this definition, denying the termination " - un" to be the Hebrew sign of a diminutive, and maintaining that Jeshurun is only a rare appellative, expressive of their covenanted relation to God. But their practice did not correspond to their privileges.] The metaphor here used

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....

15-18 Here are two instances of the wickedness of Israel, each was apostacy from God. 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. They indulged their appetites, as if they had nothing to do but to make provision for the flesh to fulfil the lusts of it. Those who make a god of themselves, and a god of their bellies, in pride and wantonness, and cannot bear to be told of it, thereby forsake God, and show they esteem him lightly. There is but one way of a sinner's acceptance and sanctification, however different modes of irreligion, or false religion, may show that favourable regard for other ways, which is often miscalled candid. How mad are idolaters, who forsake the Rock of salvation, to run themselves upon the rock of perdition!...

Verse Deuteronomy 32:15. _JESHURUN_] ישרון the _upright_. This appellative is here put for Israel, and as it comes from ישר _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 th...

SONG OF MOSES If Deuteronomy 32:1 be regarded as the introduction, and Deuteronomy 32:43 as the conclusion, the main contents of the song may be grouped under three heads, namely, (1) Deuteronomy 32:4, the faithfulness of God, the faithlessness of Israel; (2) Deuteronomy 32:19, the chastisement and the need of its infliction by God; (3) Deuteronomy 32:34, God’

EXPOSITION SONG OF MOSES AND ANNOUNCEMENT OF HIS DEATH. In accordance with the Divine injunction, Moses composed an ode, which he recited in the hearing of the people, and committed to writing, to remain with them as a witness for God against them. With this end in view, the ode is directed principally to a contrasting of the unchanging faithfulness of the Almighty with the anticipated perversity and unfaithfulness of his people. The poem may be divided into six parts. 1. An introduction (Deuteronomy 32:1), in which the importance of the doctrine to be delivered is announced. 2. The blamelessness and excellency of Jehovah are placed in contrast with the corruptness and perversity of

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 Deuteronomy 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 wat

2. THE SONG OF MOSES CHAPTER 32:1-43 _ 1. The introduction and the theme (Deuteronomy 32:1)_ 2. The foolish people (Deuteronomy 32:5) 3. How Jehovah loved them (Deuteronomy 32:7) 4. Their apostasy (Deuteronomy 32:15) 5. The results of the apostasy (Deuteronomy 32:19) 6. Jehovah's final dealing with Israel (Deuteronomy 32:34) 7. The glorious consummatio

Moses'song is a didactic poem, a theodicy in which Yahweh's ways are vindicated. In its sentiments and artistic form it is unsurpassed in the poetry of the OT. Its dominant theme is Yahweh's justice and lovingkindness to Israel notwithstanding the nation's sinfulness. It is impossible to fix the date of this poem with any confidence. But points of contact with Jer., Isaiah 40-55, Ezek., and the Wisdom literature suggest the closing years of the Exile (say 550 B.C.). Moses is certainly not the author, for to the latter the Exodus belongs to his distant past (Deuteronomy 32:7), and the Israelites are already in Canaan (Deuteronomy 32:13 f.). The words translated doctrine (Deuteronomy 32:2), abominations ...

JESHURUN. the Upright One. First occurrence. Put by Figure of speech _Metonymy_ (of Adjunct), App-6, for the ideal Israel (Compare Deuteronomy 33:5; Deuteronomy 33:26; Isaiah 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 Deuteronomy 32:13....