:
1 Give ear, O ye heavens, and I will speak; and hear, O earth, the words of my mouth. 2 My doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: 3 Because I will publish the name of the LORD: ascribe ye greatness unto our God. 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. 5 They have corrupted themselves, their spot is not the spot of his children: they are a perverse and crooked generation. 6 Do ye thus requite the LORD, O foolish people and unwise? is not he thy father that hath bought thee? hath he not made thee, and established thee? 7 Remember the days of old, consider the years of many generations: ask thy father, and he will shew thee; thy elders, and they will tell thee. 8 When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel. 9 For the LORD's portion is his people; Jacob is the lot of his inheritance. 10 He found him in a desert land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye. 11 As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: 12 So the LORD alone did lead him, and there was no strange god with him. 13 He made him ride on the high places of the earth, that he might eat the increase of the fields; and he made him to suck honey out of the rock, and oil out of the flinty rock; 14 Butter of kine, and milk of sheep, with fat of lambs, and rams of the breed of Bashan, and goats, with the fat of kidneys of wheat; and thou didst drink the pure blood of the grape. 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. 16 They provoked him to jealousy with strange gods, with abominations provoked they him to anger. 17 They sacrificed unto devils, not to God; to gods whom they knew not, to new gods that came newly up, whom your fathers feared not. 18 Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee. 19 And when the LORD saw it, he abhorred them, because of the provoking of his sons, and of his daughters. 20 And he said, I will hide my face from them, I will see what their end shall be: for they are a very froward generation, children in whom is no faith. 21 They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. 22 For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. 23 I will heap mischiefs upon them; I will spend mine arrows upon them. 24 They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust. 25 The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of gray hairs. 26 I said, I would scatter them into corners, I would make the remembrance of them to cease from among men: 27 Were it not that I feared the wrath of the enemy, lest their adversaries should behave themselves strangely, and lest they should say, Our hand is high, and the LORD hath not done all this. 28 For they are a nation void of counsel, neither is there any understanding in them. 29 O that they were wise, that they understood this, that they would consider their latter end! 30 How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the LORD had shut them up? 31 For their rock is not as our Rock, even our enemies themselves being judges. 32 For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: 33 Their wine is the poison of dragons, and the cruel venom of asps. 34 Is not this laid up in store with me, and sealed up among my treasures? 35 To me belongeth vengeance, and recompence; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. 36 For the LORD shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. 37 And he shall say, Where are their gods, their rock in whom they trusted, 38 Which did eat the fat of their sacrifices, and drank the wine of their drink offerings? let them rise up and help you, and be your protection. 39 See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand. 40 For I lift up my hand to heaven, and say, I live for ever. 41 If I whet my glittering sword, and mine hand take hold on judgment; I will render vengeance to mine enemies, and will reward them that hate me. 42 I will make mine arrows drunk with blood, and my sword shall devour flesh; and that with the blood of the slain and of the captives, from the beginning of revenges upon the enemy. 43 Rejoice, O ye nations, with his people: for he will avenge the blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, and to his people. 44 And Moses came and spake all the words of this song in the ears of the people, he, and Hoshea the son of Nun. 45 And Moses made an end of speaking all these words to all Israel: 46 And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law. 47 For it is not a vain thing for you; because it is your life: and through this thing ye shall prolong your days in the land, whither ye go over Jordan to possess it. 48 And the LORD spake unto Moses that selfsame day, saying, 49 Get thee up into this mountain Abarim, unto mount Nebo, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession: 50 And die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people: 51 Because ye trespassed against me among the children of Israel at the waters of Meribah-Kadesh, in the wilderness of Zin; because ye sanctified me not in the midst of the children of Israel. 52 Yet thou shalt see the land before thee; but thou shalt not go thither unto the land which I give the children of Israel.
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[AD 606] Paterius on Deuteronomy 32:1
By heavens he means the order of the clergy and by earth the people subject to them. For “Listen, O heavens, and I shall speak” was addressed not to insensible but to rational creation.

Source: EXPOSITION OF THE OLD AND NEW TESTAMENT, DEUTERONOMY 19
[AD 253] Origen of Alexandria on Deuteronomy 32:2
Therefore let us seek in the Scriptures what is “the rain” which is given only to the saints and concerning which “it is commanded to the clouds that they do not pour their rain” upon the unjust. Therefore Moses and the Lawgiver himself teach us what this rain is. For he himself says in Deuteronomy, “Consider, O heaven, and I will speak, and let the earth hear the words from my mouth; let my speech be awaited like rain.” Are these words my speech? Do we pervert violently the meaning of divine law by arguments of rhetoric? Is it not Moses who says that it is “rain” of which he speaks? He says, “Let my speech be awaited like rain and my words descend as dew, as a storm upon the grass and as snow upon the hay.”

Source: HOMILIES ON LEVITICUS 16.2.3.See also AMBROSE ON DEUTERONOMY 28:12
[AD 542] Caesarius of Arles on Deuteronomy 32:2
Behold the nature of the rain which is given only to the just and denied to sinners. Therefore the rain is the Word of God. Only the just are prepared to receive it. Lovers of the world, however, who are proud, dissolute or avaricious are unwilling to receive the rain of God’s Word even if it is forced upon them. Why is this? Because they are unwilling to hunger or thirst after justice. Those who are saturated with the filth of dissipation do not deserve to be refreshed with the rain of God’s Word.

Source: SERMON 105.2
[AD 542] Caesarius of Arles on Deuteronomy 32:2
All of us wish to have refreshing waters in our gardens. If there are no waters in them, we draw them from the sea with great effort in order to provide vegetables for our bodies. If so how much more solicitous should we be for the Lord’s garden, that is, the church of God, that the dry places be watered and the hard places softened by the rivers of sacred Scripture and the spiritual streams or fountains of the ancient Fathers, so that afterwards what is harmful may be uprooted and what is useful planted?

Source: SERMON 1.15
[AD 253] Origen of Alexandria on Deuteronomy 32:4
But he who is on the white horse is called “faithful,” not so much because he trusts as because he is trustworthy, that is, he is worthy of being trusted. According to Moses, the Lord is faithful and true. For he is also true in contradistinction to a shadow and a type and an image, since the Word that powers from heaven is true. For the Word on earth is not like the Word in heaven, inasmuch as he has become flesh and is expressed by means of a shadow and types and images.

Source: COMMENTARY ON THE GOSPEL OF JOHN 2.49
[AD 253] Origen of Alexandria on Deuteronomy 32:6
But if the Lord himself is Creator of all things, we must consider in what manner he is said “to have acquired” what is without doubt his own. It is said also in another song in Deuteronomy: “Is not he himself your God who made you and created you and acquired you?” For each one appears to acquire that which was not his own. Indeed, on this basis the heretics also say of the Savior that he “acquired” those who were not his; for with the price which was paid he purchased men whom the Creator had made. And it is certain, they say, that everyone buys that which is not his own; indeed, the apostle says, “You have been bought with a price.”

Source: HOMILIES ON EXODUS 6:9
[AD 435] John Cassian on Deuteronomy 32:7
Who then would be so presumptuous and blind as to dare to trust in his own judgment and discretion when the vessel of election testifies that he needed to confer with his fellow apostles? From this it is clearly proven that the Lord shows the way of perfection to no one who has the means of being educated but who disdains the teaching and the instruction of the elders and who considers as insignificant that saying which ought to be diligently observed: “Ask your father, and he will declare it to you, your elders, and they will tell you.”

Source: CONFERENCE 2.15.3
[AD 215] Clement of Alexandria on Deuteronomy 32:8
This is he who bestows on the Greeks also their philosophy through the inferior angels. For by an ancient and divine ordinance angels are assigned to the different nations. But to be the Lord’s portion is the glory of believers.

Source: STROMATEIS 7.2.6.4
[AD 258] Novatian on Deuteronomy 32:8
Moses represents God as descending to the tower that the sons of men were building, seeking to inspect it and saying, “Come, let us go down quickly, and there confuse their language, so that they may not understand one another’s speech.” Who do the heretics think was the God that descended to the tower in this passage and then sought to visit these men? Was he God the Father? In that case, God is enclosed in a place. If so, how then does he embrace all things? Or is it possible that he speaks of an angel descending with other angels and saying, “Come, let us go down quickly, and there confuse their language”? On the contrary, we note in Deuteronomy that it was God who recounted these things and God who spoke, where it is written: “When he scattered abroad the sons of Adam, he set up the boundaries of the people according to the number of the angels of God.” Therefore the Father did not descend, nor did an angel command these things, as the narrative clearly indicates. Accordingly, the only remaining conclusion is that he descended of whom the apostle Paul says, “He who descended, he it is who ascended also above all heavens, that he might fill all things,” that is, the Son of God, the Word of God.

Source: ON THE TRINITY 17.7
[AD 420] Jerome on Deuteronomy 32:8
[Daniel 7:2-3] "And during the night I saw in my vision, and behold, the four winds of heaven strove upon the great sea, and four great beasts were coming up out of the sea, differing from one another." The four winds of heaven I suppose to have been angelic powers to whom the principalities have been committed, in accordance with what we read in Deuteronomy: "When the Most High divided the nations and when He separated the children of Adam, He established the bounds of the peoples according to the number of the angels. For the Lord's portion is His people; Jacob is the line of His inheritance (Deuteronomy 32:8). But the sea signifies this world and the present age, overwhelmed with salty and bitter waves, in accordance with the Lord's own interpretation of the dragnet cast into the sea (Matthew 13:47-50). Hence also the sovereign of all creatures that inhabit the waters is described as a dragon, and his heads, according to David, are smitten in the sea (Psalm 74:13). And in Amos we read: "If he descends to the very depth of the sea, there will I give him over to the dragon and he shall bite him" (Amos 9:3). But as for the four beasts who came up out of the sea and were differentiated from one another, we may identify them from the angel's discourse. "These four great beasts," he says, "are four kingdoms which shall rise up from the earth." And as for the four winds which strove in the great sea, they are called winds of heaven because each one of the angels does for his realm the duty entrusted to him. This too should be noted, that the fierceness and cruelty of the kingdoms concerned are indicated by the term "beasts."

Source: St. Jerome, Commentary on Daniel, CHAPTER SEVEN
[AD 420] Jerome on Deuteronomy 32:8
[Daniel 10:13] "But the prince of the kingdom of Persia withstood me for twenty-one days." In my opinion this was the angel to whose charge Persia was committed, in accordance with what we read in Deuteronomy: "When the Most High divided the nations and distributed the children of Adam abroad, then He established the bounds of the nations according to the number of the angels of God" (Deuteronomy 32:8). These are the princes of whom Paul also says: "We speak forth among the perfect a wisdom which none of the princes of this world knew. For if they had known it, they would never have crucified the Lord of Glory" (1 Corinthians 2:6-8). And so the prince or angel of the Persians offered resistance, acting on behalf of the province entrusted to him, in order that the entire captive nation might not be released. And it may well be that although the prophet was graciously heard by God from the day when he set his heart to understand, the angel was nevertheless not sent to proclaim to him God's gracious decision, for the reason that the prince of Persia opposed him for twenty-one days, enumerating the sins of the Jewish people as a ground for their justly being kept in captivity and as proof that they ought not to be released.

"And behold, Michael, one of the chief princes, came to my assistance." That is, while the angel of the Persians was resisting thy petitions and my representations on thy behalf as I presented thy prayers to God, then there came to my assistance the angel Michael, who has oversight of the people of Israel. By chief princes we are of course to understand archangels.

"And I remained there close by the king of the Persians." He designates the angel or prince by the term "king of the Persians," and shows that he had tarried with Michael for a little as he spoke in opposition to the prince of the Persians.

Source: St. Jerome, Commentary on Daniel, CHAPTER TEN
[AD 215] Clement of Alexandria on Deuteronomy 32:10
As far as I can see, Scripture is undoubtedly presenting a picture of the educator of children and describing the guidance he imparts.

Source: CHRIST THE EDUCATOR 1.7.56
[AD 397] Ambrose of Milan on Deuteronomy 32:11
He supported them like the eagle, which was accustomed to examine its progeny, so as to keep and to bring up those whom it observed to possess the qualities of a true offspring and the gift of an undamaged constitution and to reject those in whom it detected weakness of a degenerate origin even at that tender age.

Source: THE PRAYER OF JOB AND DAVID 4.5.21
[AD 420] Jerome on Deuteronomy 32:11
Like an eagle, the Lord spreads his wings over us, his nestlings. There the Lord is compared with the eagle guarding its young. The simile therefore is appropriate that God protects us as a father and as a hen guarding her chicks lest they be snatched away by a hawk. Nevertheless a different interpretation is also permissible. “With his pinions he will cover you”: he will be lifted up on the cross; he will stretch forth his hands to shelter us. “And under his wings you shall take refuge.”

Source: HOMILIES ON THE PSALMS 20
[AD 420] Jerome on Deuteronomy 32:11
The song in Deuteronomy says that he bore the people of Israel upon his shoulders and like the eagle guarded them. This same versicle may be interpreted also of the Savior because on the cross he gave us the shelter of his wings. “Under his wings you shall take refuge.” “All the day long I stretched out my hand to a people unbelieving and contradicting.” The hands of the Lord lifted up to heaven were not begging for help but were sheltering us, his miserable creatures.

Source: Homily 68
[AD 606] Paterius on Deuteronomy 32:11
The Lord protects us, his little ones. He nourishes us and restores us—not in a heavy and burdensome way but with gentle and kind protection. He shows his mercies toward us, as if extending his wings over us as a bird does.

Source: EXPOSITION OF THE OLD AND NEW TESTAMENT, DEUTERONOMY 20
[AD 606] Paterius on Deuteronomy 32:13
Nothing like this is ever found in Scripture in the literal sense, even if one reviews the whole body of the Old Testament. People never sucked honey or oil from a rock. But since, according to Paul, the rock was Christ, they did suck honey from a rock, because they beheld the deeds and miracles of that same Redeemer of ours. They did suck oil from a solid rock, because after his resurrection they deserved to be anointed with the outpouring of the Holy Spirit. Thus the Lord gave them honey in the solid rock when he, still subject to death, showed his disciples the sweetness of his miracles. And the solid rock poured forth oil, because after his resurrection, when he became impassible, he founded the house of holy anointing by the outpouring of the Spirit. The prophet says of this oil, “The yoke will fall from before the oil.” We were held under the yoke of demonic domination, but we have been anointed with the oil of the Holy Spirit. And because the grace of liberty has anointed us, the yoke of demonic domination has fallen.

Source: EXPOSITION OF THE OLD AND NEW TESTAMENT, DEUTERONOMY 21
[AD 99] Clement of Rome on Deuteronomy 32:15
Every kind of honour and happiness was bestowed upon you, and then was fulfilled that which is written, "My beloved ate and drank, and was enlarged and became fat, and kicked." [Deuteronomy 32:15] Hence flowed emulation and envy, strife and sedition, persecution and disorder, war and captivity. So the worthless rose up against the honoured, those of no reputation against such as were renowned, the foolish against the wise, the young against those advanced in years. For this reason righteousness and peace are now far departed from you, inasmuch as every one abandons the fear of God, and has become blind in His faith, neither walks in the ordinances of His appointment, nor acts a part becoming a Christian, but walks after his own wicked lusts, resuming the practice of an unrighteous and ungodly envy, by which death itself entered into the world. [Wisdom 2:24]

For thus it is written: "And it came to pass after certain days, that Cain brought of the fruits of the earth a sacrifice unto God; and Abel also brought of the firstlings of his sheep, and of the fat thereof. And God had respect to Abel and to his offerings, but Cain and his sacrifices He did not regard. And Cain was deeply grieved, and his countenance fell. And God said to Cain, Why are you grieved, and why is your countenance fallen? If you offer rightly, but do not divide rightly, have you not sinned? Be at peace: your offering returns to yourself, and you shall again possess it. And Cain said to Abel his brother, Let us go into the field. And it came to pass, while they were in the field, that Cain rose up against Abel his brother, and slew him." [Genesis 4:3-8] You see, brethren, how envy and jealousy led to the murder of a brother. Through envy, also, our father Jacob fled from the face of Esau his brother [Genesis 27:41-45]. Envy made Joseph be persecuted unto death, and to come into bondage. [Genesis 37:18-28] Envy compelled Moses to flee from the face of Pharaoh king of Egypt, when he heard these words from his fellow-countryman, "Who made you a judge or a ruler over us? Will you kill me, as you killed the Egyptian yesterday?" [Exodus 2:14] On account of envy, Aaron and Miriam had to make their abode without the camp. [Numbers 12:14-15] Envy brought down Dathan and Abiram alive to Hades, through the sedition which they excited against God's servant Moses. [Numbers 16:33] Through envy, David not only underwent the hatred of foreigners, but was also persecuted by Saul king of Israel. [1 Samuel 21:10-15]

Source: Clement's First Letter to the Corinthians, Chapters 3-4
[AD 407] John Chrysostom on Deuteronomy 32:15
One must not so much admire those saints who in the height of sorrow were so pious and lovers of wisdom as those who, even when the turbulence subsided and tranquility ensued, remained in the same goodness and earnestness.

Source: HOMILIES ON REPENTANCE AND ALMSGIVING 4.8
[AD 407] John Chrysostom on Deuteronomy 32:15
For we have continuous need for a curb to keep us walking straight on the path, since even the Jews wandered from the path and drew down upon themselves the anger of heaven. When they enjoyed considerable ease and had become free after their harsh bondage in Egypt, they should have given greater thanks and been more eager to offer their praise to the Master. They should have been better disposed toward him who had bestowed such benefits upon them. But they did quite the opposite and were ruined by the ease which was theirs in abundance. On this account the Holy Scripture accuses them and says, “Jacob ate his fill; the darling became fat and frisky.”

Source: BAPTISMAL INSTRUCTIONS 5.16
[AD 407] John Chrysostom on Deuteronomy 32:15
“They ate” and drank “and kicked.” When fed with their manna, they ought not to have asked for luxury, seeing they had known the evils which proceed from it. And they acted precisely as if a free child, when sent to school, should ask to be reckoned with the slaves and to wait on them. So did these people also in seeking Egypt. While receiving all needful sustenance, such as becomes a free person, and already sitting at his father’s table, he still has a longing for the ill-savored and noisy one of the servants.

Source: HOMILIES ON COLOSSIANS 4
[AD 215] Clement of Alexandria on Deuteronomy 32:20
There is peace and joy in the hearts of those upon whom the face of the Lord looks. But for those from whom he turns away there is an accumulation of evils. He does not desire to look upon evil, because he is good. But if he deliberately looks toward evil, then wickedness takes root, because of humankind’s infidelity.

Source: CHRIST THE EDUCATOR 1.8.70
[AD 56] Romans on Deuteronomy 32:21
How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things! But they have not all obeyed the gospel. For Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the word of God. But I say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. [Deuteronomy 32:21] But Esaias is very bold, and saith, I was found of them that sought me not; I was made manifest unto them that asked not after me. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people.
[AD 215] Clement of Alexandria on Deuteronomy 32:23
The Divinity is not angry, as some suppose, but when he makes so many threats he is only making an appeal and showing humankind the things that are to be accomplished. Such a procedure is surely good, for it instills fear to keep us away from sin.

Source: CHRIST THE EDUCATOR 1.8.68
[AD 253] Origen of Alexandria on Deuteronomy 32:32
It was the work of the good God, indeed, to destroy the land of the Sodomites and to dry up all its remaining moisture, so that there might no longer be a vineyard of the Sodomites, or a vine branch of Gomorrah, or grapes of gall, or a cluster of bitterness, or wine, the wrath of dragons and the incurable wrath of asps.

Source: COMMENTARY ON THE GOSPEL OF JOHN 20.28
[AD 56] Romans on Deuteronomy 32:35
Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. [Deuteronomy 32:35] Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good.
[AD 69] Hebrews on Deuteronomy 32:35
Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God; Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. [Deuteronomy 32:35] It is a fearful thing to fall into the hands of the living God. But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. Cast not away therefore your confidence, which hath great recompence of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.
[AD 397] Ambrose of Milan on Deuteronomy 32:35
Since God said in the Old Testament, “Vengeance is mine, I shall repay,” he says in the Gospel that we should pray for those who harm us, in order that he who promised vengeance might not seek revenge against them. For [God] wants to forgive by your will, which is fitting according to his promise. But if you seek revenge, you have it, since the unjust man is punished more by his thoughts than by judicial severity.

Source: LETTER 14 EXTRA COLL. (63).84
[AD 500] Desert Fathers on Deuteronomy 32:35
A brother who was hurt by another brother went to the Theban Sisois and said, ‘I want to get back at a brother who has hurt me.’ The hermit begged him, ‘Don’t do that, my son, leave vengeance in the hands of God.’ But he said, ‘I can’t rest till I get my own back.’ The hermit said, ‘My brother, let us pray.’ He stood and said, ‘O God, we have no further need of you, for we can take vengeance by ourselves.’ The brother heard it and fell at the hermit’s feet, saying, ‘I won’t quarrel with my brother any longer; I beg you to forgive me.’

Source: The Desert Fathers, Sayings of the Early Christian Monks
[AD 69] Hebrews on Deuteronomy 32:36
Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, By a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh; And having an high priest over the house of God; Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of our faith without wavering; (for he is faithful that promised;) And let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses' law died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know him that hath said, Vengeance belongeth unto me, I will recompense, saith the Lord. And again, The Lord shall judge his people. [Deuteronomy 32:36] It is a fearful thing to fall into the hands of the living God. But call to remembrance the former days, in which, after ye were illuminated, ye endured a great fight of afflictions; Partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods, knowing in yourselves that ye have in heaven a better and an enduring substance. Cast not away therefore your confidence, which hath great recompence of reward. For ye have need of patience, that, after ye have done the will of God, ye might receive the promise. For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul.
[AD 345] Aphrahat the Persian Sage on Deuteronomy 32:39
We are sure that he causes to die. We see it. Just so also is it sure and worthy of belief that he makes alive. And from all that I have explained to you, receive and believe that in the day of the resurrection your body shall arise in its entirety, and you shall receive from our Lord the reward of your faith. And in all that you have believed, you shall rejoice and be made glad.

Source: DEMONSTRATIONS 9.25
[AD 367] Hilary of Poitiers on Deuteronomy 32:39
In order that the godlessness of the heretics may not perhaps apply the meaning of these words to the unbegotten God the Father, the sense itself of the words and the authority of the apostle come to our aid. He, as we have already explained, interprets this whole passage as pertaining to the person of the only-begotten God.

Source: ON THE TRINITY 5.36
[AD 379] Basil of Caesarea on Deuteronomy 32:39
He himself permits the suffering which he again restores. The One who strikes is the One who heals. The afflictions precede in order that the graces may be lasting. Only then do we exert ourselves exceedingly for the preservation of what has been given.

Source: HOMILY ON PSALM 29:4
[AD 395] Gregory of Nyssa on Deuteronomy 32:39
It is not possible for the good to exist in me unless it is made to live through the death of my enemy. As long as we keep grasping opposites with each of our hands, it is impossible for there to be participation in both elements in the same being. For if we are holding evil, we lose the power to take hold of virtue.

Source: ON PERFECTION
[AD 430] Augustine of Hippo on Deuteronomy 32:39
He is God, so he also takes pity. He gets angry, and he takes pity. He gets angry and strikes; he takes pity and heals. He gets angry and does to death; he takes pity and brings to life. In one person he does this. It’s not that he does some people to death and brings others to life, but in the same people he is both angry and gentle. He is angry with errors; he is gentle with bad habits put right. “I will strike and I will heal: I will kill and I will make alive.” One and the same Saul, afterward Paul, he both laid low and raised up. He laid low an unbeliever; he raised up a believer. He laid low a persecutor; he raised up a preacher.

Source: SERMON 24.7
[AD 430] Augustine of Hippo on Deuteronomy 32:39
[Paul’s conversion] fulfilled in him what was written in the prophet, “I will strike, and I will heal.” What God strikes, you see, is that in people which lifts up itself against God. The surgeon isn’t being heartless when he lances the tumor, when he cuts or burns out the suppurating sore. He’s causing pain; he certainly is, but in order to restore health. It’s a horrid business; but if it wasn’t, it wouldn’t be any use.

Source: SERMON 77.3
[AD 430] Augustine of Hippo on Deuteronomy 32:39
So the apostle was petrified, knocked down and laid low, raised up and patched up. The words, you see, were realized in him: “It is I that will strike and I that will heal.” You see, it doesn’t say, “I will heal, and I will strike,” but “I will strike, and I will heal.” I will strike you and give myself to you. Thus being laid low, he was horrified at his own justice, in which he was certainly without reproach, praiseworthy, great, even glorious among the Jews. He reckoned it was waste, he thought it was loss, he counted it dung, “that he might be found in him, not having his own justice, which is from the law; but that which is through the faith of Christ, which is,” he says, “from God.”

Source: SERMON 169.10
[AD 606] Paterius on Deuteronomy 32:42
The sword of God consumes flesh, because at the last judgment his sentence slays those who think carnally.

Source: EXPOSITION OF THE OLD AND NEW TESTAMENT, DEUTERONOMY 25
[AD 56] Romans on Deuteronomy 32:43
Wherefore receive ye one another, as Christ also received us to the glory of God. Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy name. And again he saith, Rejoice, ye Gentiles, with his people. [Deuteronomy 32:43] And again, Praise the Lord, all ye Gentiles; and laud him, all ye people. And again, Esaias saith, There shall be a root of Jesse, and he that shall rise to reign over the Gentiles; in him shall the Gentiles trust. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.
[AD 69] Hebrews on Deuteronomy 32:43
God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; Who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the firstbegotten into the world, he saith, And let all the angels of God worship him. [Deuteronomy 32:43] And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is for ever and ever: a sceptre of righteousness is the sceptre of thy kingdom. Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: They shall perish; but thou remainest; and they all shall wax old as doth a garment; And as a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail. But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool? Are they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?
[AD 373] Athanasius of Alexandria on Deuteronomy 32:48-49
The great Moses, who previously had hidden himself from Pharaoh and had withdrawn into Midian for fear of him when he received the commandment “Return into Egypt,” did not fear to do so. And again, when he was bidden to go up into the mountain Abarim and die, he delayed not through cowardice but even joyfully proceeded there.

Source: DEFENSE OF HIS FLIGHT 18
[AD 430] Augustine of Hippo on Deuteronomy 32:50
Let’s take a look at this text too: “Climb the mountain and die.” The bodily death of Moses stood for the death of his doubting, but on the mountain. What marvelous mysteries! When this has been definitely explained and understood, how much sweeter it is to the taste than manna! Doubting was born at the rock, died on the mountain.

Source: SERMON 352.5
[AD 430] Augustine of Hippo on Deuteronomy 32:51
[Moses] touched the rock with his rod with doubt and thus distinguished this miracle from the rest, in which he had not doubted. He thus offended, thus deserved to hear that he should die without entering into the land of promise. For being disturbed by the murmurs of an unbelieving people, he did not hold fast that confidence which he ought to have held.

Source: EXPLANATION OF THE PSALMS 106:26