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Verse
Context
The Song of Moses
38which ate the fat of their sacrifices and drank the wine of their drink offerings? Let them rise up and help you; let them give you shelter! 39See now that I am He; there is no God besides Me. I bring death and I give life; I wound and I heal, and there is no one who can deliver from My hand. 40For I lift up My hand to heaven and declare: As surely as I live forever,
Sermons
John Piper
Alistair Begg
Chuck Smith
Ronald Glass
From the Pulpit & Classic SermonsFrom the Pulpit & Classic SermonsJohn PiperSummary
Commentary
- John Gill
- Matthew Henry
John Gill Bible Commentary
For I lift up my hand to heaven,.... Which is a gesture used in swearing, Gen 14:22, and is ascribed to a divine Person, Eze 20:5; and particularly to Christ the angel, that is so wonderfully described, Rev 10:1; though sometimes it is used, as Aben Ezra observes, to excite the attention of hearers, but here it signifies swearing; and so the Targums of Jonathan and Jerusalem paraphrase it,"I have lift up my hands with an oath to heaven;''and to the same sense is the Septuagint version: and say, I live for ever; which is the form of an oath; when men swear, they are to swear, the Lord liveth, or to swear by the living God, and him only, Jer 4:2; and when the Lord swears in this manner, he swears by his life, by himself, because he can swear by no greater; and his form of swearing is, "as truly as I live, saith the Lord", Num 14:21; so the above angel is said to swear by him that liveth for ever and ever, Rev 10:6; and since Christ is the living God, without beginning of days, and end of life, and lives for evermore, he may be thought to swear by himself, by his own life, which is for ever; and as the oath of the Lord is used in condescension by him, to confirm the faith of his people in the immutability of his counsel and promises, and to ascertain unto them the sure performance of them; so it is also used to assure wicked men of the certain performance of his threatenings; and it is as if Christ here said, as sure as I am the living God, and do and shall live for ever, I will most certainly do the things which next follow.
Matthew Henry Bible Commentary
This conclusion of the song speaks three things: I. Glory to God, Deu 32:39. "See now upon the whole matter, that I, even I, am he. Learn this from the destruction of idolaters, and the inability of their idols to help them." The great God here demands the glory, 1. Of a self-existence: I, even I, am he. Thus Moses concludes with that name of God by which he was first made to know him (Exo 3:14), "I am that I am. I am he that I have been, that I will be, that I have promised to be, that I have threatened to be; all shall find me true to my word." The Targum of Uzzielides paraphrases it thus: When the Word of the Lord shall reveal himself to redeem his people, he shall say to all people, See that I now am what I am, and have been, and I am what I will be, which we know very well how to apply to him who said to John, I am he who is, and was, and is to come, Rev 1:8. These words, I even I, am he, we meet with often in those chapters of Isaiah where God is encouraging his people to hope for their deliverance out of Babylon, Isa 41:4; Isa 43:11, Isa 43:13, Isa 43:25, Isa 46:4. 2. Of a sole supremacy. "There is no god with me. None to help with me, none to cope with me." See Isa 43:10, Isa 43:11. 3. Of an absolute sovereignty, a universal agency: I kill, and I make alive; that is, all evil and all good come from his hand to providence; he forms both the light of life and the darkness of death, Isa 45:7; Lam 3:37, Lam 3:38. Or, He kills and wounds his enemies, but heals and makes alive his own people, kills and wounds with his judgments those that revolt from him and rebel against him; but, when they return and repent, he heals them, and makes them alive with his mercy and grace. Or it denotes his incontestable authority to dispose of all his creatures, and the beings he has given them, so as to serve his own purposes by them: Whom he will he slays, and whom he will he keeps alive, when his judgments are abroad. Or thus, Though he kill, yet he makes alive again: though he cause grief, yet will he have compassion, Lam 3:32. Though he have torn, he will heal us, Hos 6:1, Hos 6:2. The Jerusalem Targum reads it, I kill those that are alive in this world, and make those alive in the other world that are dead. And some of the Jewish doctors themselves have observed that death, and a life after it, that is, eternal life, is intimated in these words. 4. Of an irresistible power, which cannot be controlled: Neither is there any that can deliver out of my hand those that I have marked for destruction. As no exception can be made against the sentence of God's justice, so no escape can be made from the executions of his power. II. Terror to his enemies, Deu 32:40-42. Terror indeed to those that hate him, as all those do that serve other gods, that persist in wilful disobedience to the divine law, and that malign and persecute his faithful servants. These are those to whom God will render vengeance, those his enemies that will not have him to reign over them. In order to alarm such in time to repent and return to their allegiance, the wrath of God is here revealed from heaven against them. 1. The divine sentence is ratified with an oath (Deu 32:40): He lifts up his hand to heaven, the habitation of his holiness; this was an ancient and very significant sign used in swearing, Gen 14:22. And, since he could swear by no greater, he swears by himself and his own life. Those are miserable without remedy that have the word and oath of God against them. The Lord hath sworn, and will not repent, that the sin of sinners shall be their ruin if they go on in it. 2. Preparation is made for the execution: The glittering sword is whet. See Psa 7:12. It is a sword bathed in heaven, Isa 34:5. While the sword is in whetting, space is given to the sinner to repent and make his peace, which, if he neglects, will render the wound the deeper. And, as the sword is whet, so the hand that is to wield it takes hold on judgment with a resolution to go through with it. 3. The execution itself will be very terrible: The sword shall devour flesh in abundance, and the arrows be made drunk with blood, such vast quantities of it shall be shed, the blood of the slain in battle, and of the captives, to whom no quarter shall be given, but who shall be put under military execution. When he begins revenge he will make an end; for in this also his work is perfect. The critics are much perplexed with the last clause, From the beginning of revenges upon the enemy. The learned bishop Patrick (that great master) thinks it may admit this reading, From the king to the slave of the enemies, Jer 50:35-37. When the sword of God's wrath is drawn it will make bloody work, blood to the horse-bridles, Rev 14:20. III. Comfort to his own people (Deu 32:43): Rejoice, O you nations, with his people. He concludes the song with words of joy; for in God's Israel there is a remnant whose end will be peace. God's people will rejoice at last, will rejoice everlastingly. Three things are here mentioned as the matter of joy: - 1. The enlarging of the church's bounds. The apostle applies the first words of this verse to the conversion of the Gentiles. Rom 15:10, Rejoice you Gentiles with his people. See what the grace of God does in the conversion of souls, it brings them to rejoice with the people of God; for true religion brings us acquainted with true joy, so great a mistake are those under that think it tends to make men melancholy. 2. The avenging of the church's controversies upon her adversaries. He will make inquisition for the blood of his servants, and it shall appear how precious it is to him; for those that spilt it shall have blood given them to drink. 3. The mercy God has in store for his church, and for all that belong to it: He will be merciful to his land, and to his people, that is, to all every where that fear and serve him. Whatever judgments are brought upon sinners, it shall go well with the people of God; in this let Jews and Gentiles rejoice together.
The Song of Moses
38which ate the fat of their sacrifices and drank the wine of their drink offerings? Let them rise up and help you; let them give you shelter! 39See now that I am He; there is no God besides Me. I bring death and I give life; I wound and I heal, and there is no one who can deliver from My hand. 40For I lift up My hand to heaven and declare: As surely as I live forever,
- Scripture
- Sermons
- Commentary
Don't Waste Your Life
By John Piper2.0K42:35DEU 32:39JAS 4:13In this sermon, the speaker emphasizes the importance of treasuring and displaying the supreme value of Jesus in one's life. He explains that this can be achieved by finding satisfaction in Jesus above all other things and being willing to risk or sacrifice for Him. The speaker shares the story of the apostle Paul, who desired more of Christ even in the midst of suffering. He also highlights the danger of wasting one's life and urges listeners to prioritize their relationship with Jesus. The sermon concludes with a prayer for young people to be willing to lay down their lives to display the glory of Christ among unreached peoples.
(Judging - Part 1) Only One Judge
By Alistair Begg1.9K33:34JudgingDEU 32:39JAS 4:11In this sermon, Alistair Begg focuses on the importance of not slandering or judging one another. He begins by referencing the story of David and Goliath in 1 Samuel 17. Begg emphasizes the need for humility and self-awareness, acknowledging our own faults before criticizing others. He highlights the significance of knowing ourselves and learning to be silent in the face of others' faults. Begg concludes by reminding listeners that there is only one lawgiver and judge, and it is not our place to judge our neighbors.
(Through the Bible) Jeremiah 41-45
By Chuck Smith1.3K1:20:50DEU 32:39JER 36:4In this sermon, the speaker emphasizes the importance of trusting in God's timing rather than relying on our own limited perspective. He shares personal experiences of feeling like God had missed His chance, only to later realize that God was working according to His eternal clock. The speaker warns of the impending judgment of God, as described in the Bible, and encourages listeners to pray and commit their lives to God in order to be part of the faithful remnant. He also cautions against being consumed by worldly pleasures and distractions, as they can prevent us from being prepared for the coming judgment.
The Prodigal Church
By Ronald Glass74558:43RevivalDEU 32:39PSA 108:12ISA 59:2HOS 6:1HOS 14:4In this sermon, the preacher highlights the lack of appreciation for the majesty of God, the depth of our sin, and the urgency of spreading the gospel in today's society. He emphasizes the need for a united remorse over our alienation from God and a declaration of a united resolve to address this situation. The preacher also emphasizes the importance of developing a conviction about our condition before the Lord, recognizing the lack of faithfulness and knowledge of God in the land. Lastly, he encourages believers to seek a deeper knowledge of God through prayer, studying the Word, and sharing the gospel with the lost, while also assuring them of God's mercy and compassion.
Are You Wasting Your Life? - John Piper
By From the Pulpit & Classic Sermons42242:27RadioDEU 32:39PHP 1:21JAS 4:13In this sermon, John Piper reflects on the brevity of life and the importance of not wasting it. He emphasizes the tragedy of retirement, which he sees as a societal push for people to waste the rest of their lives. Piper prays for a life of significance and meaning, where every death counts for God's glory. He shares a powerful story told by his father about an old man who felt he had wasted his life, inspiring Piper to commit to not wasting his own. The sermon concludes with the message that life is meant to display the supreme value of Jesus, and this is achieved by treasuring Him above all else and being willing to risk and sacrifice for Him.
Compromising Christianity - Keith Daniel
By From the Pulpit & Classic Sermons34142:27RadioDEU 32:39PHP 1:21JAS 4:13In this sermon, John Piper reflects on the brevity of life and the importance of not wasting it. He emphasizes the tragedy of retirement, which he sees as a societal push for people to waste the rest of their lives. Piper prays for a life of significance and meaning, where every death counts for God's glory. He shares a powerful story told by his father about an old man who felt he had wasted his life, inspiring Piper to commit to not wasting his own. The sermon concludes with the message that life is meant to display the supreme value of Jesus, and this is achieved by treasuring Him above all else and being willing to risk and sacrifice for Him.
Christ and Cancer
By John Piper3DEU 32:39ROM 8:18ROM 8:262CO 4:16HEB 11:33HEB 12:5John Piper preaches on the theology of sickness, emphasizing that in this fallen age, all creation, including our bodies, is subjected to futility and corruption, awaiting a future redemption. He highlights that Jesus Christ purchased our redemption, demonstrating its spiritual and physical aspects, and that God controls who gets sick and who gets well for the good of His children. Piper encourages believers to pray for healing and faith, trusting in God's love and power even in the darkest hours of suffering.
Demonstration 17 (Of Christ the Son of God)
By Aphraates0EXO 6:1DEU 32:39ISA 9:6ISA 53:5DAN 9:26Aphraates addresses the Jews who blaspheme the Gentiles for worshiping Jesus as the Son of God, countering their argument by explaining that righteous men like Moses were also called 'God' by God Himself. He emphasizes that Jesus, as the Son of God, is the King, Light of light, Creator, and Redeemer, with various names that signify His divinity. Aphraates further explains how the prophets foretold the coming of Jesus as the Son of God, citing verses from David and Isaiah that point to His divine nature and role as the Prince of peace.
Viii. to John Kennedy, on His Deliverance From Shipwreck
By Samuel Rutherford0DEU 32:391SA 2:6HEB 12:7REV 1:18REV 3:19Samuel Rutherford preaches a heartfelt letter to a brother in Christ, expressing joy at his deliverance from a perilous sea journey and encouraging him to be steadfast in the face of trials. Rutherford reminds the brother of the constant spiritual battle against Satan's schemes and the need to cling to the Rock, Jesus Christ, for stability. He emphasizes the brevity of life and the importance of being prepared for the inevitable journey through death, urging the brother to fulfill his purpose with joy and a clear conscience. Rutherford encourages unwavering faith in Christ, who disciplines His children for their growth and eventual inheritance in heaven.
God's Wounding and Healing
By Octavius Winslow0SufferingHealingDEU 32:39PSA 147:3ISA 53:5JER 3:22MAT 11:28Octavius Winslow emphasizes the dual nature of God's work in our lives, where both wounding and healing come from the same divine Hand, a loving Father. He encourages believers to recognize that the wounds inflicted by life's trials are ultimately under God's sovereign control, and that these wounds can lead to spiritual healing and deeper intimacy with Christ. Winslow reassures the afflicted that even self-inflicted wounds can be brought to Jesus for healing, as His love and sacrifice provide the balm for our deepest sorrows. The sermon invites reflection on the nature of suffering and the assurance that God is both the source of our pain and our ultimate healer. It concludes with a call to trust in God's redemptive power, reminding us that no wound is too deep for His healing touch.
- John Gill
- Matthew Henry
John Gill Bible Commentary
For I lift up my hand to heaven,.... Which is a gesture used in swearing, Gen 14:22, and is ascribed to a divine Person, Eze 20:5; and particularly to Christ the angel, that is so wonderfully described, Rev 10:1; though sometimes it is used, as Aben Ezra observes, to excite the attention of hearers, but here it signifies swearing; and so the Targums of Jonathan and Jerusalem paraphrase it,"I have lift up my hands with an oath to heaven;''and to the same sense is the Septuagint version: and say, I live for ever; which is the form of an oath; when men swear, they are to swear, the Lord liveth, or to swear by the living God, and him only, Jer 4:2; and when the Lord swears in this manner, he swears by his life, by himself, because he can swear by no greater; and his form of swearing is, "as truly as I live, saith the Lord", Num 14:21; so the above angel is said to swear by him that liveth for ever and ever, Rev 10:6; and since Christ is the living God, without beginning of days, and end of life, and lives for evermore, he may be thought to swear by himself, by his own life, which is for ever; and as the oath of the Lord is used in condescension by him, to confirm the faith of his people in the immutability of his counsel and promises, and to ascertain unto them the sure performance of them; so it is also used to assure wicked men of the certain performance of his threatenings; and it is as if Christ here said, as sure as I am the living God, and do and shall live for ever, I will most certainly do the things which next follow.
Matthew Henry Bible Commentary
This conclusion of the song speaks three things: I. Glory to God, Deu 32:39. "See now upon the whole matter, that I, even I, am he. Learn this from the destruction of idolaters, and the inability of their idols to help them." The great God here demands the glory, 1. Of a self-existence: I, even I, am he. Thus Moses concludes with that name of God by which he was first made to know him (Exo 3:14), "I am that I am. I am he that I have been, that I will be, that I have promised to be, that I have threatened to be; all shall find me true to my word." The Targum of Uzzielides paraphrases it thus: When the Word of the Lord shall reveal himself to redeem his people, he shall say to all people, See that I now am what I am, and have been, and I am what I will be, which we know very well how to apply to him who said to John, I am he who is, and was, and is to come, Rev 1:8. These words, I even I, am he, we meet with often in those chapters of Isaiah where God is encouraging his people to hope for their deliverance out of Babylon, Isa 41:4; Isa 43:11, Isa 43:13, Isa 43:25, Isa 46:4. 2. Of a sole supremacy. "There is no god with me. None to help with me, none to cope with me." See Isa 43:10, Isa 43:11. 3. Of an absolute sovereignty, a universal agency: I kill, and I make alive; that is, all evil and all good come from his hand to providence; he forms both the light of life and the darkness of death, Isa 45:7; Lam 3:37, Lam 3:38. Or, He kills and wounds his enemies, but heals and makes alive his own people, kills and wounds with his judgments those that revolt from him and rebel against him; but, when they return and repent, he heals them, and makes them alive with his mercy and grace. Or it denotes his incontestable authority to dispose of all his creatures, and the beings he has given them, so as to serve his own purposes by them: Whom he will he slays, and whom he will he keeps alive, when his judgments are abroad. Or thus, Though he kill, yet he makes alive again: though he cause grief, yet will he have compassion, Lam 3:32. Though he have torn, he will heal us, Hos 6:1, Hos 6:2. The Jerusalem Targum reads it, I kill those that are alive in this world, and make those alive in the other world that are dead. And some of the Jewish doctors themselves have observed that death, and a life after it, that is, eternal life, is intimated in these words. 4. Of an irresistible power, which cannot be controlled: Neither is there any that can deliver out of my hand those that I have marked for destruction. As no exception can be made against the sentence of God's justice, so no escape can be made from the executions of his power. II. Terror to his enemies, Deu 32:40-42. Terror indeed to those that hate him, as all those do that serve other gods, that persist in wilful disobedience to the divine law, and that malign and persecute his faithful servants. These are those to whom God will render vengeance, those his enemies that will not have him to reign over them. In order to alarm such in time to repent and return to their allegiance, the wrath of God is here revealed from heaven against them. 1. The divine sentence is ratified with an oath (Deu 32:40): He lifts up his hand to heaven, the habitation of his holiness; this was an ancient and very significant sign used in swearing, Gen 14:22. And, since he could swear by no greater, he swears by himself and his own life. Those are miserable without remedy that have the word and oath of God against them. The Lord hath sworn, and will not repent, that the sin of sinners shall be their ruin if they go on in it. 2. Preparation is made for the execution: The glittering sword is whet. See Psa 7:12. It is a sword bathed in heaven, Isa 34:5. While the sword is in whetting, space is given to the sinner to repent and make his peace, which, if he neglects, will render the wound the deeper. And, as the sword is whet, so the hand that is to wield it takes hold on judgment with a resolution to go through with it. 3. The execution itself will be very terrible: The sword shall devour flesh in abundance, and the arrows be made drunk with blood, such vast quantities of it shall be shed, the blood of the slain in battle, and of the captives, to whom no quarter shall be given, but who shall be put under military execution. When he begins revenge he will make an end; for in this also his work is perfect. The critics are much perplexed with the last clause, From the beginning of revenges upon the enemy. The learned bishop Patrick (that great master) thinks it may admit this reading, From the king to the slave of the enemies, Jer 50:35-37. When the sword of God's wrath is drawn it will make bloody work, blood to the horse-bridles, Rev 14:20. III. Comfort to his own people (Deu 32:43): Rejoice, O you nations, with his people. He concludes the song with words of joy; for in God's Israel there is a remnant whose end will be peace. God's people will rejoice at last, will rejoice everlastingly. Three things are here mentioned as the matter of joy: - 1. The enlarging of the church's bounds. The apostle applies the first words of this verse to the conversion of the Gentiles. Rom 15:10, Rejoice you Gentiles with his people. See what the grace of God does in the conversion of souls, it brings them to rejoice with the people of God; for true religion brings us acquainted with true joy, so great a mistake are those under that think it tends to make men melancholy. 2. The avenging of the church's controversies upon her adversaries. He will make inquisition for the blood of his servants, and it shall appear how precious it is to him; for those that spilt it shall have blood given them to drink. 3. The mercy God has in store for his church, and for all that belong to it: He will be merciful to his land, and to his people, that is, to all every where that fear and serve him. Whatever judgments are brought upon sinners, it shall go well with the people of God; in this let Jews and Gentiles rejoice together.