Deuteronomy 32:28

O that they were wise,.... These are not the words of God, and so no instances of mere velleities, and unsuccessful wishes in him, and as arguing a power in man to make himself wise if he would; but of Moses, under a spirit of prophecy, foreseeing the ignorance and stupidity of the above persons; or as representing a true believer in Christ, in the times in which such men should live; for the person speaking is one that had faith in Christ, the rock of salvation, and built upon him alone for it; and who had enemies on that account, as appears from Deu 32:31, and these words are spoken not of the Jews, with whom this song has no more concern, unless it be in what respects, their conversion in the latter day; but of false Christians, Pelagians, Arians, &c. whose language and character are expressed in Deu 32:28, and contain a pathetic wish that they might have wisdom to see their follies, errors, and mistakes, and renounce them: or, "if they were wise" (k); as they are not, and their tenets show it:

that they would understand this; namely what follows:

that they would consider their latter end; either the latter end of the Jews; had they wisdom, they would understand and observe that the displeasure of God against them, and his destruction of them, was for their lightly esteeming the rock of salvation, as Arians do; and for setting up their own righteousness, in opposition to the righteousness of Christ, as do Pelagians and Arminians; and were they wise, they would be hereby cautioned against such notions; and though imbibed by them, would relinquish them; as they may justly fear some such like end will be theirs: for if God does not give them repentance to the acknowledging of the truth their end must be miserable; since the errors they embrace and profess are what the apostle calls "damnable heresies"; who, denying the Lord that bought them, bring on themselves swift destruction; and whose judgment, he says, lingers not, and their damnation slumbers not, Pe2 2:1.

(k) "o si sapcrent", Tigurine version; "si sapuissent", Vatablus; "si saperent", Cocceius.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Deu 32:28 For they [are] a nation void of counsel, neither [is there any] understanding in them.

Ver. 28. For they are a nation.] {See Trapp on "Deu 4:6"} was Chrysippus that offered that strict and tetrical division to the world, Aut mentem aut restim comparandum.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

(28) Void of counsel.—Literally, perishing in counsels, or, perhaps, spoiling the plans of Jehovah. Yet they said, “Come, and let us devise devices against Jeremiah; for the law shall not perish from the priest, nor counsel from the wise, nor the word from the prophet” (Jer_18:18).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

28. void] More exactly forlorn, Heb. ’obed, cp. Deu_22:3, Deu_26:5.

28–33. It is doubtful whether these vv. relate to Israel or its arrogant foes. The latter I deem the more probable. So already Geddes.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Wisdom. Interpreters generally explain this and the eight following verses, of those nations whom God employed to scourge his people, though some understand it all of the Israelites. (Calmet) --- The words may be applied to all who transgress the law of God, as this is a sure mark of folly and impiety, and the Lord earnestly wishes that all should be converted, ver. 29. True wisdom reflects on the past, present, and future, (Worthington) in order to make provision for the last great conflict. (Haydock)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

They; either,

1. The enemies last mentioned, who are foolish people, and therefore make so false and foolish a judgment upon things. Or rather,

2. The Israelites themselves, of whom he speaks both in the foregoing Deu 32:26, and in the whole foregoing chapter, and in the next verse Deu 32:29, and afterwards.

Void of counsel; that have not wisdom to direct themselves, nor discretion to desire and receive counsel from others, but rashly and madly go on in those courses which will certainly ruin them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers 28-33. The cause of Israel"s rejection was that they were a people utterly destitute of counsel and without understanding. Had they been wise, they would have looked to the end, and acted in a way conducive to their own welfare, instead of rushing upon ruin.

Vers. 28, 29The true wisdom.

Consider

I IN WHAT WISDOM CONSISTS.

1. The choice of right ends.

2. Of right means to secure these ends.

3. In harmony with a just and proportioned view of all the circumstances of our situation.

When essential circumstances are omitted in the calculation, when the horizon is unduly narrowed, when all-important factors of the situation are left wholly out of account, it is vain to speak of wisdom. Absolutely, and as regards our standing as moral beings, wisdom embraces:

1. The choice of a true end, i.e. the choice, as our end in life, of that end for which we were created.

2. The practical sharing of conduct with a view to that end, and in the way best calculated to attain it. And this:

3. In view of all the circumstances of the case, i.e. with right apprehensions of God, of the issues of moral conduct, of eternity. What wisdom is more to be desired than this? What efforts ought to be put forth to attain it! What incalculable value ought to be set upon it!

II SIN IS THE ABSOLUTE UNWISDOM.

1. For the true end of life it substitutes a false one. The end for which we were made was holiness the service of God with all our powers of soul, body, and spirit. In this consists our life, our happiness, our well-being. In pursuit of this end, our nature works harmoniously with itself, and With the general constitution of the world. But sin substitutes for this an end which violates, disturbs, perverts the harmony of every sphere of our existence. It asserts a false independence of the creature. It bids us use our powers for self, and not for God. It holds up as an end a shadowy good which is never realized. It cheats with insincere promises. By perverting the nature, it gives to fleshly lusts a tyrannical predominance, and degrades the spirit to the position of a bondservant. For unity there is thus established anarchy each lust, as its own master, seeking an independent gratification. Life in this way falls asunder it has a proper end no longer and the strife continues till a new equilibrium is established by one lust or passion usurping the mastery over the rest.

2. For the true conduct of life it substitutes a course of conduct resting on false bases. The false end yields its natural fruit in false principles of life. The sinner"s whole career, whatever he may think of it himself, is one tissue of errors and illogicalities. If measured by the end he ought to set before him, it is seen to be a course leading him wildly and hopelessly astray. The more skillfully and assiduously he applies himself to his ends, only the more conspicuously does he convict himself of folly.

3. Instead of taking all the factors of the case into account, it usually leaves God and eternity out of it. This is that which most convincingly brands the sinner"s course as folly. If God exist, and if he have the power to bless or blast our schemes, and if in the end we have to meet him as our Judge, it surely cannot be wisdom to leave this fact unnoticed. So, if we are beings made for eternity, destined to exist forever, he must be a fool who makes preparations for everything but for eternity. If, again, the issues of obedience and sin are on the one hand life, and on the other death, he must be insane who deliberately makes a preference of the latter. Even if the choice is not deliberately made, but the eyes are kept closed to the issues, this does not alter the unwisdom of the choice itself. We can see, therefore, how a man may be most wise as regards this world, and yet the veriest fool as regards the whole scope of his existence. He may be gifted, talented, energetic, a shrewd man of the world, sagacious in pursuit of earthly ends, yet totally blind to his eternal interests. He may be neglecting the "one thing needful," making no preparation for a hereafter, missing the end of his existence, treasuring up wrath and sorrow for himself at the end. "Thou fool!" was the stern word of Heaven to a man who, in earthly respects, was probably deemed very wise. (Luk_12:20) Men are fools who neglect the voice of religion. J.O.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Void of counsel - Their enemies are foolish people, and therefore make so false and foolish a judgment upon things.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

General Information:

Moses speaks a poetic song to the people of Israel. He continues to quote Yahweh's words. (See: Parallelism)

Oh, that they were wise, that they understood this, that they would consider their coming fate

Moses states something that he wishes were true, but he knows that they are not wise and do not understand that their disobedience will cause Yahweh to bring this disaster on them. (See: Hypothetical Situations)

their coming fate

The abstract noun "fate" can be translated as a verb. AT: "what is going to happen to them" (See: Abstract Nouns)

translationWords

Israel

nation

wise

understand

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

כי FOR that nation גוי אבד עצות המה ואין בהם תבונה IS A NATION OF ERRING COUNSEL, NEITHER IS THERE ANY UNDERSTANDING IN THEM — for if they were wise (לו חכמו),‎ ישכילו זאת THEY WOULD UNDERSTAND THIS viz., איכה ירדף וגו׳ HOW COULD ONE PURSUE [A THOUSAND] etc.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

FOR THEY ARE A NATION VOID OF COUNSEL. [This verse and] the entire section [further on] refers to the aforementioned enemy, according to the words of Rabbi Nechemyah. 322. And, so too, the verse, For their Rock is not as our rock is to be understood as the words of the enemy. Scripture thus states, the enemy should have considered and understood that what was done with Israel had been brought about by G-d because of their sin, and from it they should have realized their own ultimate punishment, for He would do the same to all the nations since they rebel against G-d more than does Israel. They should have been wise and said: “How should one pursue a thousand from Israel except their Rock had given them over. For their Rock is powerful and possesses the capability to help and save more than does our rock, and our enemies [i.e., the Israelites] were ‘pelilim’ (judges) over us originally to execute judgments upon us as they wished. And now, why do a thousand [of the Israelites] flee from before us at the shout of one man, except that their mighty Rock gave them over and sent a faintness into their heart and they fell when there was no pursuer.”, Verse 37. The term ‘pelilim’ (judges) is associated with the expressions: that ‘pilalt’ (thou hast given judgment) for thy sisters; Then stood up Phinehas ‘vayephaleil’ (and wrought judgment).

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.