He is the Rock
The term "Rock" in Hebrew is "tsur," which signifies strength, stability, and permanence. In ancient Near Eastern cultures, rocks were often seen as symbols of protection and refuge. This metaphor emphasizes God's unchanging nature and His role as a reliable foundation for His people. In a world of shifting circumstances, God remains a steadfast anchor, providing security and support to those who trust in Him.

His work is perfect
The Hebrew word for "perfect" is "tamim," meaning complete, whole, or without blemish. This phrase underscores the flawless nature of God's actions and decisions. Unlike human endeavors, which are often marred by error and imperfection, God's work is executed with absolute precision and purpose. This perfection is evident in creation, providence, and redemption, reflecting His divine wisdom and sovereignty.

all His ways are just
The word "just" comes from the Hebrew "mishpat," which refers to judgment, justice, or ordinance. This phrase highlights God's commitment to fairness and righteousness in all His dealings. His ways are not arbitrary but are governed by His holy and just character. Throughout Scripture, God's justice is portrayed as a source of hope for the oppressed and a warning to the wicked, assuring believers that He will ultimately set all things right.

A God of faithfulness
The Hebrew term for "faithfulness" is "emunah," which conveys steadfastness, reliability, and trustworthiness. This attribute of God assures believers that He is consistent in His promises and actions. His faithfulness is a cornerstone of the covenant relationship with His people, providing assurance that He will fulfill His promises and remain true to His word, regardless of human unfaithfulness.

without injustice
The phrase "without injustice" is derived from the Hebrew "lo avlah," meaning no wrongdoing or iniquity. This emphasizes God's moral purity and integrity. Unlike human leaders who may act with partiality or corruption, God is entirely free from any form of injustice. His judgments are always fair, and His actions are always right, providing a model of ethical behavior for His followers.

righteous and upright is He
The words "righteous" and "upright" in Hebrew are "tsaddik" and "yashar," respectively. "Tsaddik" refers to being just or morally right, while "yashar" means straight or level. Together, these terms paint a picture of God's impeccable moral character. He embodies the highest standards of righteousness and integrity, serving as the ultimate example for His people to emulate. His uprightness assures believers that they can trust Him completely, as He will never deviate from His holy nature.

1. Moses
The author of Deuteronomy, who is delivering his final words to the Israelites before they enter the Promised Land. This verse is part of the "Song of Moses."

2. Israelites
The audience of Moses' song, who are reminded of God's character and faithfulness.

3. The Rock
A metaphor for God, emphasizing His strength, stability, and reliability.

4. Promised Land
The destination of the Israelites, representing God's faithfulness in fulfilling His promises.

5. The Song of Moses
A poetic passage in Deuteronomy 32, serving as a reminder of God's justice and faithfulness.God's Unchanging Nature
God is described as "the Rock," symbolizing His unchanging and reliable nature. In a world of uncertainty, believers can find stability and security in God's character.

Perfection in God's Work
The verse declares that God's work is perfect. This teaches us to trust in His plans and purposes, even when we do not understand them fully.

Justice and Righteousness
God's ways are just, and He is righteous and upright. This assures us that God will always act in accordance with His holy nature, and we can rely on His justice.

Faithfulness Without Injustice
God is faithful and without injustice. This encourages believers to reflect God's faithfulness in their own lives and to act justly in their dealings with others.

Living in Light of God's Character
Understanding God's attributes should lead us to worship Him and strive to emulate His character in our daily lives.(4) He is the rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he.--No such combination of all the words for uprightness, sincerity, equity, and reliability is to be found elsewhere in all Scripture. This is the character of the Rock. This name of God ( Tzur) is one of the characteristics of the song. The word occurs first in Exodus 17, where the Rock in Horeb was smitten; "and that Rock was Christ." From that time we find that the very names of the leaders in Israel embody this confession. Elizur, my God is a Rock; Zurishaddai, the Almighty is my Rock; and Pedahzur, redeemed by the Rock (Numbers 1:5-6; Numbers 1:10), are examples. So exclusively is the term in Hebrew (Tz-r or Selagh) used in this sense, that no man is ever described by it in the Old Testament. And the LXX., in this song and in many other places, do not translate it at all, but give it as God (????). In other places the word Petra (never Petros) is employed. This fact convinces me that the Petra of Matthew 16:18 could only have been understood by Jews as denoting Deity; and that it not only referred to Christ, but to Christ as God. No other interpretation will suit the language of Holy Scripture. This fourth verse, like the third, is a stanza of four lines. The first line is answered by the third, and the second line by the fourth.

Verses 4, 5. - He is the Rock, his work is perfect; rather, The Rock! his work is perfect, i.e. blameless, without fault. God is called "the Rock" (הַצוּר), as the unchangeable Refuge and Stronghold of his people, by which they are sustained, and to which they can resort for defense and protection at all times. The epithet is applied to God four times besides in this song (vers. 15, 18, 30, 31); it occurs also frequently in the Psalms (cf. Psalm 19:14; Psalm 28:1; Psalm 31:2, 3; Psalm 62:2, 7; etc.). The Hebrew word, tsur, gut, or zur, appears in several proper names of the Mosaic period, as e.g., Pedahzur, "Rock delivers" (Numbers 1:10), a name of the same import as Pedahel, "God delivers" (Numbers 34:28); Elizur, "God is a Rock" (Numbers 1:5); Zuriel (Numbers 3:35) and Zurishaddai, "the Almighty is Rock" (Numbers 1:6; Numbers 2:12). "Jehovah," says Baumgarten, "is here called Rock, without any qualification, the reason is that he is the only true rock, and all the strength and firmness of earth's stones is but an ectype of his unchangeable faithfulness and rectitude. If one cleaves to the dualism of spirit and nature, and regards the figure as a merely subjective, arbitrary union of the two, such an expression is simply unintelligible; but if we would understand Scripture and religious speech, we must with all earnestness accustom ourselves to recognize the spiritual ground in nature, and apprehend this in the Biblical expression (comp. Steffens' 'Religionsphilosophie,' 1. s. 101, 102)." It is remarkable that none of the ancient versions have retained this epithet here. The LXX. have Θεὸς: the Vulgate, Dens ("Dei opera"); the Targum of Onkelos, תַּקִיפָא, "Mighty;" while the Peshito has simply the pronoun "his" appended to "works," . For all his ways are judgment; i.e. accordant with rectitude (cf. Psalm 145:17). A God of truth; rather, of faithfulness (אְמֶוּנָת, from אָמַן, to stay, or be stayed, to be firm). They have corrupted themselves, their spot is not the spot of his children: they are a perverse and crooked generation. Of this difficult passage the following seems the best construction and rendering: - A perverse and crooked generation not his children, [but] their spot - has become corrupt towards him. The subject of the verb at the beginning of the verse is the "perverse and crooked generation," at the end of it, and between the verb and its subject there is interjected parenthetically the clause, "not his children, but their spot." Spot is here used in a moral sense, as in Job 11:15; Job 31:7; Proverbs 9:7. These corrupt persons claimed to be children of God, but they were not; they were rather a stain and a reproach to them (cf. 2 Peter 2:13; Isaiah 1:4). The rendering above given is substantially that of De Wette, Knobel, Keil, and Herxheimer, by all of whom the "perverse generation "is regarded as the subject of the sentence. This is the view adopted also in the 'Speaker's Commentary.' Some would make "God" the subject, and render, "He hath corrupted to him, or to himself" (margin, Authorized Version; Ibn Ezra, etc.). Others take "spot" as the subject, thus: "Their spot or blemish hath corrupted before him children not his" (Lowth, Dathe); but such renderings are forced, and proceed on constructions of the text which are illegitimate. Donaldson ('Jashar,' pp. 186, 223, edit. See.), following Lowth's construction, appeals to בָּנִים לא אֵמֻן בָּם (ver. 20) as a similar inversion. But the two cases are not parallel. To make them so, we must have here בָנָיו לא מוּם בָּם, "his children in whom is no spot." Ewald takes מוּמָה as the noun here, instead of מוּם, and tracing it to the Syriac , juravit, renders "to him they, his not sons, have corrupted their oath," i.e. have broken it; and this Furst approves. But the phrase, "to corrupt an oath" is unexampled in the Old Testament, and there is no ground for changing the noun. The ancient versions vary considerably here: LXX., ἡμάρτοσαν οὐκ αὐτῷ τέκνα μωμητά: Aq., διέφθειραν αὐτῷ οὐκ δι υἱοὶ αὐτου: Sym., διέφθειραν πρὸς αὔτον οὐχ οἱυἱοι τὸ σύνολον: Vulgate, peccaverunt ei et non filii ejus in sordibus; Ver. Itala., peeca verunt non ei filii maculati; Syriac, "They corrupted but not him, children of defilement." These various renderings indicate that probably the text is and has long been corrupt. Some of the older English versions are worth noting on this verse. Rogers [Matthew], "The frowarde and overthwart generation hath marred them selves to himward, and are not his sonnes for their deformitie's sake;" Bishop's Bible, "Frowardly have they done agaynst him by their vices, not being his own children, but a wicked and froward generation;" Geneva Version, "They have corrupted themselves towards him by their vice, not being his children, but a froward and crooked generation."

Parallel Commentaries ...


[He is] the Rock,
הַצּוּר֙ (haṣ·ṣūr)
Article | Noun - masculine singular
Strong's 6697: A cliff, a rock, boulder, a refuge, an edge

His work
פָּעֳל֔וֹ (pā·‘o·lōw)
Noun - masculine singular construct | third person masculine singular
Strong's 6467: Doing, deed, work

is perfect;
תָּמִ֣ים (tā·mîm)
Adjective - masculine singular
Strong's 8549: Entire, integrity, truth

all
כָל־ (ḵāl)
Noun - masculine singular construct
Strong's 3605: The whole, all, any, every

His ways
דְּרָכָ֖יו (də·rā·ḵāw)
Noun - common plural construct | third person masculine singular
Strong's 1870: A road, a course of life, mode of action

are just.
מִשְׁפָּ֑ט (miš·pāṭ)
Noun - masculine singular
Strong's 4941: A verdict, a sentence, formal decree, divine law, penalty, justice, privilege, style

A God
אֵ֤ל (’êl)
Noun - masculine singular construct
Strong's 410: Strength -- as adjective, mighty, the Almighty

of faithfulness
אֱמוּנָה֙ (’ĕ·mū·nāh)
Noun - feminine singular
Strong's 530: Firmness, steadfastness, fidelity

without
וְאֵ֣ין (wə·’ên)
Conjunctive waw | Adverb
Strong's 369: A non-entity, a negative particle

injustice,
עָ֔וֶל (‘ā·wel)
Noun - masculine singular
Strong's 5766: Injustice, unrighteousness

righteous
צַדִּ֥יק (ṣad·dîq)
Adjective - masculine singular
Strong's 6662: Just, righteous

and upright
וְיָשָׁ֖ר (wə·yā·šār)
Conjunctive waw | Adjective - masculine singular
Strong's 3477: Straight, right

[is] He.
הֽוּא׃ (hū)
Pronoun - third person masculine singular
Strong's 1931: He, self, the same, this, that, as, are


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OT Law: Deuteronomy 32:4 The Rock his work is perfect (Deut. De Du)