SEV Biblia, Chapter 32:15 Â¶ Y engrosó Jesurún (el recto ), y tiró coces; te engordaste, te engrosaste, te cubriste; y dejó al Dios que le hizo, y menospreció al Fuerte de su salud.
Clarke's Bible Commentary - Deuteronomy 32:15 Verse 15. Jeshurun] wrŤy the upright. This appellative is here put for Israel, and as it comes from rŤy yashar, he was right, straight, may be intended to show that the people who once not only promised fair, but were really upright, walking in the paths of righteousness, should, in the time signified by the prophet, not only revolt from God, but actually fight against him; like a full fed horse, who not only will not bear the harness, but breaks away from his master, and endeavours to kick him as he struggles to get loose. All this is spoken prophetically, and is intended as a warning, that the evil might not take place. For were the transgression unavoidable, it must be the effect of some necessitating cause, which would destroy the turpitude of the action, as it referred to Israel; for if the evil were absolutely unavoidable, no blame could attach to the unfortunate agent, who could only consider himself the miserable instrument of a dire necessity. See a case in point, 1 Sam. xxiii. 11, 12, where the prediction appears in the most absolute form, and yet the evil was prevented by the person receiving the prediction as a warning. The case is the following:- The Philistines attacked Keilah and robbed the threshing-floors; David, being informed of it, asked counsel of God whether he should go and relieve it; he is ordered to go, and is assured of success; he goes, routs the Philistines, and delivers Keilah. Saul, hearing that David was in Keilah, determines to besiege the place. David, finding that Saul meditated his destruction, asked counsel of the Lord, thus: "O Lord God of Israel, thy servant hath certainly heard that Saul seeketh to come to Keilah, to destroy the city for my sake. Will the men of Keilah deliver me up into his hand? Will Saul come down, as thy servant hath heard? And the Lord said, He will come down. Then said David, Will the men of Keilah deliver me and my men into the hand of Saul? And the Lord said, They will deliver thee up. Then David and his men (about six hundred) arose and departed out of Keilah, and went whithersoever they could go: and it was told Saul that David was escaped from Keilah, and he forbore to go forth." Here was the most positive prediction that Saul would come to Keilah, and that the men of Keilah would deliver David into his hands; yet neither of these events took place, because David departed from Keilah. But had he continued there, Saul would have come down, and the men of Keilah would have betrayed their deliverer. Thus the prediction was totally conditional; and so were all these prophecies relative to the apostasy of Israel. They were only fulfilled in those who did not receive them as warnings. See Jer. xviii. 8-10.
The Rock of his salvation.] He ceased to depend on the fountain whence his salvation issued; and thinking highly of himself, he lightly esteemed his God; and having ceased to depend on him, his fall became inevitable. The figure is admirably well supported through the whole verse. We see, first, a miserable, lean steed, taken under the care and into the keeping of a master who provides him with an abundance of provender. We see, secondly, this horse waxing fat under this keeping. We see him, thirdly, breaking away from his master, leaving his rich pasturage, and running to the wilderness, unwilling to bear the yoke or harness, or to make any returns for his master's care and attention. We see, fourthly, whence this conduct proceeds-from a want of consciousness that his strength depends upon his master's care and keeping; and a lack of consideration that leanness and wretchedness must be the consequence of his leaving his master's service, and running off from his master's pasturage. How easy to apply all these points to the case of the Israelites! and how illustrative of their former and latter state! And how powerfully do they apply to the case of many called Christians, who, having increased in riches, forget that God from whose hand alone those mercies flowed!
John Gill's Bible Commentary Ver. 15. But Jeshurun waxed fat, and kicked , etc.] This is undoubtedly a name of the people of Israel; it is to be met with only in three places more, in ( Deuteronomy 33:5,26 Isaiah 44:2); it is generally thought to come from a word which signifies upright and righteous, such these people ought to have been, and some among them were; and they generally professed themselves, and outwardly appeared to be upright, just, and righteous persons, and were desirous of being reckoned so; which was their character in the times of Christ, when they rejected him: others derive it from a word which signifies to behold, to see, and so describes them as seeing ones; and such they had been in the times of Moses, saw extraordinary sights and wonders in Egypt, the great salvation at the Red sea, the Lord going before them in a pillar of cloud and life; the manna every day falling about their tents; twice rocks smitten, and waters flowing from them, and had often very uncommon sights of the glory of God: and in the times of Christ, to which this song refers, they saw him in the flesh, preaching in their synagogues, doing miracles, riding on an ass to Jerusalem, according to one of their prophecies, and expiring on the cross, and yet rejected him. They are said to “wax fat”, enjoy great outward prosperity, to abound in temporal good things, as they also did in spiritual, privileges; enjoying, or they might have enjoyed, such a ministry of the word, as never was before or since, the ministry of John the Baptist, the forerunner of Christ, of Christ himself, and of his apostles, yet they “kicked”; which may denote their disobedience to the laws of God, moral and ceremonial, (see 1 Samuel 2:29 Nehemiah 9:25,26); and particularly the introduction of idolatry among them, which was kicking against God, and his worship; first among the ten tribes, in the times of Jeroboam, and among the two tribes, more especially in the times of Manasseh; and this kicking was particularly verified in Judas’s lifting up his heel against Christ, and betraying him; which was not merely the sin of him only, but what the whole body of the people were involved in, (see Psalm 41:9 Acts 7:52): thou art waxen fat, thou art grown thick, thou art covered [with fatness] ; which is repeated and expressed by different words, both for the certainty of it, and to denote their great affluence of good things, and so the more to aggravate their impiety and ingratitude, next observed: then he forsook God [which] made him ; the worship of God, as the Targum of Jonathan, giving into idolatry in times past; and the written word of God, by giving heed to the traditions of the elders, to the making void and of none effect the word of God; or Christ, the essential Word of God; so the Targum of Jonathan, “and left the Word of God, who created them;” that Word of God which was in the beginning of all things, and by whom all things were made, and they also; who in the fulness of time was made flesh, and dwelt among men, ( John 1:1-3,14); and lightly esteemed the rock of his salvation ; the same divine Person, described in ( Deuteronomy 32:4); and there called “the Rock”, (see Gill on “ Deuteronomy 32:4”); here “the rock of salvation”; because salvation flows from him: he is the author of it, and it is to be had of him, and no other; and this epithet shows not only his ability and strength to effect it, but the security of it in him, which being wrought out is an everlasting one. He is said to be the rock of “his” salvation, Jeshurun or Israel, he being of the Jews, raised up among them, and sent unto them, and was the Saviour of some of them actually, even of the lost sheep of the house of Israel, and on account of his salvation deserving of universal esteem. But the Jews “lightly esteemed” him, had no value for him, set this rock and stone at nought; he was refused and rejected by the builders, who is now the head of the corner; they despised him, mocked at him, and treated him with the utmost contempt and disdain, yea, with abhorrence; all which, and more, is signified by the word here used: they traduced him as a vile and wicked person, and charged and, treated him as such, so some render the word f591 ; and, as others f592 , they made a dead carcass of him, they crucified and slew him; this is the crime of ingratitude hinted at in ( Deuteronomy 32:6); and all between is an enumeration of instances of divine goodness to this people, mentioned with a view to aggravate this unheard of sin.
Matthew Henry Commentary Verses 15-18 - Here are two instances of the wickedness of Israel, each was apostac from God. These people were called Jeshurun, "an upright people," s some; "a seeing people," so others: but they soon lost the reputatio both of their knowledge and of their righteousness. They indulged their appetites, as if they had nothing to do but to make provision for the flesh to fulfil the lusts of it. Those who make a god of themselves and a god of their bellies, in pride and wantonness, and cannot bear to be told of it, thereby forsake God, and show they esteem him lightly There is but one way of a sinner's acceptance and sanctification however different modes of irreligion, or false religion, may show tha favourable regard for other ways, which is often miscalled candid. Ho mad are idolaters, who forsake the Rock of salvation, to run themselve upon the rock of perdition!
Original Hebrew וישׁמן 8080 ישׁרון 3484 ויבעט 1163 שׁמנת 8080 עבית 5666 כשׂית 3780 ויטשׁ 5203 אלוה 433 עשׂהו 6213 וינבל 5034 צור 6697 ישׁעתו׃ 3444