Speak. Hebrew and Septuagint, “Heaven attend, and I will speak.” (Haydock) — Never was there an exordium more pompous, or better adapted to the subject. Moses calls those who never die to witness what he asserts, as if to insinuate that these truths ought never to be forgotten. See Numbers iv. 6. Virgil (Æneid xii.) imitates this style, Esto nunc sol testis & hæc mihi terra precanti, (Calmet) which he puts in the mouth of Æneas, to whom Latinus replies, Hæc eadem Ænea, terram, mare, sidera juro.
As witness of this people’s ingratitude.
Here is, I. A commanding preface or introduction to this song of Moses, v. 1, 2. He begins, 1. With a solemn appeal to heaven and earth concerning the truth and importance of what he was about to say, and the justice of the divine proceedings against a rebellious and backsliding people, for he had said (ch. 31 28) that he would in this song call heaven and earth to record against them. Heaven and earth would sooner hear than this perverse and unthinking people; for they revolt not from the obedience to their Creator, but continue to this day, according to his ordinances, as his servants (Ps 119 89-91), and therefore will rise up in judgment against rebellious Israel. Heaven and earth will be witnesses against sinners, witnesses of the warning given them and of their refusal to take the warning (see Job 20 27); the heaven shall reveal his iniquity, and the earth shall rise up against him. Or heaven and earth are here put for the inhabitants of both, angels and men; both shall agree to justify God in his proceedings against Israel, and to declare his righteousness, Ps 50 6; see Rev 19 1, 2. 2. he begins with a solemn application of what he was about to say to the people (v. 2): My doctrine shall drop as the rain. "It shall be a beating sweeping rain to the rebellious;" so one of the Chaldee paraphrasts expounds the first clause. Rain is sometimes sent for judgment, witness that with which the world was deluged; and so the word of God, while to some it is reviving and refreshing—a savour of life unto life, is to others terrifying and killing—a savour of death unto death. It shall be as a sweet and comfortable dew to those who are rightly prepared to receive it. Observe, (1.) The subject of this song is doctrine; he had given them a song of praise and thanksgiving (Exod 15.), but this is a song of instruction, for in psalms, and hymns, and spiritual songs, we are not only to give glory to God, but to teach and admonish one another, Col 3 16. Hence many of David's psalms are entitled Maschil—to give instruction. (2.) This doctrine is fitly compared to rain and showers which come from above, to make the earth fruitful, and accomplish that for which they are sent. (Isa 55 10, 11), and depend not upon the wisdom or will of man, Mic 5 7. It is a mercy to have this rain come often upon us, and our duty to drink it in, Heb 6 7. (3.) He promises that his doctrine shall drop and distil as the dew, and the small rain, which descend silently and without noise. The word preached is likely to profit when it comes gently, and sweetly insinuates itself into the hearts and affections of the hearers. (4.) He bespeaks their acceptance and entertainment of it, and that it might be as sweet, and pleasant, and welcome to them as rain to the thirsty earth, Ps 72 6. And the word of God is likely to do us good when it is thus acceptable. (5.) The learned bishop Patrick understands it as a prayer that his words which were sent from heaven to them might sink into their hearts and soften them, as the rain softens the earth, and so make them fruitful in obedience.
Verses 1-2 Moses begins with a solemn appeal to heaven and earth, concerning the truth and importance of what he was about to say. His doctrine is the gospel, the speech of God, the doctrine of Christ; the doctrine of grace and mercy through him, and of life and salvation by him.
As witness of this people’s ingratitude.
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?
He desireth that he may speak to God’s glory, and that the people, as the green grass, may receive the dew of his doctrine.
Gather, as rain does from vapours; (Menochius) so let the sum of what I have taught you be collected into this short canticle, and penetrate your hearts. (Haydock) — Chaldean, “may my discourse be as delightful as the rain.” Septuagint, “may my apophthegm (or sententious discourse, Calmet) be expected with earnestness, like rain,” when the soil is thirsty. (Haydock) — Preachers are compared to clouds, and their speech to rain, Isaias lx. 8., and Ecclesiasticus xxxix. 4. — Drops. Some explain this and the former term in the original, of “a stormy and vehement shower,” while others attach this idea only to the last part of the sentence. (Calmet) — The lawgiver wishes to engage the hearts of his audience by mildness, though he is forced also to thunder, in order to rouse their attention, ver. 15. (Haydock) — Sound doctrine produces much fruit in good dispositions, as rain causeth the seed to push forth which has been sown in an excellent soil. (Worthington)