Estudo de Deuteronômio 32:30 – Comentado e Explicado

Como poderia um só homem perseguir mil, e dois pôr em fuga dois mil, se seu rochedo não estivesse vendido, se o Senhor não os tivesse entregado?
Deuteronômio 32:30

Comentário de Albert Barnes

A derrota de Israel seria devido ao fato de que Deus, sua força, os abandonara por causa de sua apostasia.

Comentário de Thomas Coke

Ver. 30-33. How should one chase a thousand — ie Would they but wisely reflect, and be moved by the terror of these punishments upon their posterity, to a different conduct, how flourishing should be their estate at home, how victorious their arms abroad! The sacred writer adds, how certainly should they do this, if their Rock had not sold them; ie entirely given them up, and quitted his protection of them! For their god is not as our God, &c. Their god, or rock, means here the idol gods, the dependance of the rebellious Israelites; (see ver. 37.) which idols, Moses asserts, even their very enemies being judges, were not to be compared with the God of Israel; for those enemies were often forced to acknowledge the over-ruling power of Jehovah, controuling all their designs, and all the efforts of their gods, though they considered him only as the local tutelary God of the Jews. See Êxodo 8:19 ; Êxodo 14:25 . Números 23:23 . 1 Samuel 4: 7-8 . Daniel 3:29 . Perhaps the reader will think this whole clause from ver. 28 not improperly connected thus: Having in ver. 28 declared them to be a nation void of counsel and understanding, the sacred writer, in the 29th verse, bursts forth into a pathetic wish, saying, “O that they were wise! then they would understand this: they would understand what would happen to them hereafter; how one should chase a thousand, and two put ten thousand to flight; if it was not because their Creator had sold them, and the Lord had shut them up. For, not as our God is their god, even our enemies being judges: for of the vine of Sodom is their vine, and of the fields of Gomorrah are their grapes; grapes of gall, their clusters are bitter.” So the 32nd verse should be translated. It is observed, that the soil about Sodom and Gomorrah produced nothing but blasted fruits of a black hue, without substance; and so dry and sapless, that when pressed they would crumble as it were into ashes! Acra & inania velut in cinerem vanescunt, says Tacitus, Hist. lib. 5: cap. 6. In allusion hereto, the vine of Sodom became a metaphorical expression for depraved works; and this allusion is carried on in the next clause, as well as in the 33rd verse; where, when it is said their grapes are grapes of gall, their clusters are bitter, it is meant, that their actions or fruits are most wicked and distasteful. See Isaías 5: 4 compared with the 7th verse; and so Josephus describes them before their last destruction, saying remarkably in the sixth Book of his Jewish War, that Apocalipse 17: 2 Jó 30:29 Miquéias 1: 8their city was so wicked, that if the Romans had not fallen upon them, he verily believes the earth would have opened its mouth and swallowed them up; or thunder and lightning from heaven must have destroyed them, as it did Sodom and Gomorrah; for they were a more atheistical nation than those who suffered such things. The corresponding clause to this in the 33rd verse, their wine is the poison of dragons, &c. is of the same import; signifying their fruits or works to be most pernicious and depraved, and so resembling the poison of dragons; . The Hebrew word ???? tanim, rendered dragons, signifies a kind of large serpents, which make a doleful and horrid noise and hissing. This property of theirs is observed by AElian; and to this Job alludes, chap. and . See Boch. vol. 3: p. 437. Lucan, lib. 9: ver. 727 and Parkhurst on the word. The poison of asps is called cruel, because it is accounted the subtilest of all, penetrating instantly into the vital parts. Hence the proverb d??µa asp?d??, the biting of asps, for an incurable wound. Veja Scheuchzer no local.

Comentário de Adam Clarke

Como alguém deveria perseguir mil – Se, portanto, eles não haviam esquecido sua Rocha, Deus, seu autor e defesa, não seria possível que mil deles fugissem diante de um de seus inimigos.

Comentário de John Wesley

Como perseguir mil, e dois colocar dez mil em fuga, a menos que sua rocha os tivesse vendido e o Senhor os tivesse calado?

Um – israelita.

A rocha deles – o Deus deles, que era seu refúgio e defesa.

Vendeu-os – ou seja, para escravos de escravos, haviam se entregado nas mãos de seus inimigos.

Cale-os – Como se estivessem na rede que seus inimigos lhes haviam posto.

Comentário de John Calvin

30. How should one chase a thousand. Of all the many tokens of God’s wrath, he selects one which was peculiarly striking; for as long as God was on their side, they had put to flight mighty armies, nor had they been supported by any multitude of forces. Now, when, though in great numbers, they are conquered by a few, this change plainly shows that they are deprived of God’s aid, especially when a thousand, who were wont before, with a little band, to rout the greatest armies, gave way before ten men. Moses, therefore, condemns the stupidity of the people, in that it does not occur to their minds that they are rejected by God, when they are so easily overcome by a few enemies, whom they far exceed in numbers. Moses, however, goes still further, and says, that they were sold and betrayed ; (279) inasmuch as God, having so often found them to be unworthy of His aid, not only deserted them, but made them subject to heathen nations, and, as it were, sold them to be their slaves. This threat is often repeated by the prophets: and Isaiah, desiring to awake in them a hope of deliverance, tells them that God would redeem the people whom He had sold. (280) But, in case any should object that it was no matter of wonder, if the uncertain chance of war should confer on others the victory which often, as a profane poet says,

“Hovers between the two on doubtful wings,” (281)

Moses anticipates the objection by declaring that, unless the people should be deprived of God’s aid, they could not be otherwise than successful. A comparison is therefore instituted between the true God and false gods: as though Moses had said that, where the God of hosts presides, the issue of war can never be doubtful. Hence it follows, that God’s elect and peculiar people are exempted from the ordinary condition of nations, except in so far as it deserves to be rejected on the score of its ingratitude. He calls the unbelievers themselves to be the arbiters and witnesses of this, inasmuch as they had often experienced the formidable power of God, and knew assuredly that the God of Israel was unlike their idols. It is, then, just as if he had said, that this was conspicuous even to the blind, or were to cite as witnesses those who are blessed with no light from on high. In thus inviting unbelievers to be judges, it is not as if he supposed that they would pronounce what was true, and thoroughly understood by them, but because they must needs be convinced by experience: for, if any one had asked the heathen whether the supreme government and power of heaven and earth were in the hands of the One God of Israel, they never would have confessed that their idols were mere vanity. Still, however malignantly they might detract from God’s glory, Moses does not hesitate to boast, even themselves being judges, that God had magnificently exerted His unconquered might; although he refers rather to the experience of facts themselves, than to their feelings. Other commentators extract a different meaning, viz., that although unbelievers might be victorious, still God remained unaffected by it: neither was his arm broken, because he permitted them to afflict the apostate Israelites: (282) the former exposition, however, is the more appropriate one.

diuque
Inter utrumque volat dubiis Victoria pennis.
Ovid, Metam. viii. 11, 12.

Comentário de E.W. Bullinger

uma perseguição, etc. Compare Levítico 26: 8 . Josué 23:10 . 2 Crônicas 24:24 . Isaías 30:17 .