Introduction:

When I first began preparing a lecture on Deuteronomy 32 for a Bible conference, I quickly discovered that this passage—though frequently echoed in the New Testament—had been almost entirely neglected in accessible theological literature. That realization sparked the conviction that this Song of Moses, often sung yet rarely studied, needed to be reintroduced to the Church as what it truly is: the foundational blueprint of biblical eschatology.

Deuteronomy 32 is not just Moses’ farewell poem—it is the prophetic framework for Israel’s covenantal history and her eschatological destiny. It outlines the corruption of Israel in her “last days,” her rejection of the Messiah, the vengeance of Yahweh upon a “crooked and perverse generation,” and the formation of a new covenant people. These themes are later developed by the prophets, expanded by Christ, and consummated in the apostolic writings—yet their root system runs straight through this song.

For over three decades, I have taught that New Testament eschatology is nothing more than the fulfillment of the Old Testament. Jesus confirmed this in His declaration that all things written in the Law and the Prophets would be fulfilled in His generation (Matt. 5:17–18; Luke 21:22). Paul likewise asserted that he preached nothing beyond what Moses and the prophets had foretold (Acts 26:22). Given these claims, it is essential to ask: What did Moses say about the last days?

As this article will demonstrate, the New Testament writers did not invent a new eschatology; they inherited and interpreted Moses’. Deuteronomy 32, alongside Psalm 110, stands as the most frequently cited or alluded-to Old Testament passage in the New Testament for a reason—it contains the DNA of all later prophetic vision. It is, in a real sense, the Rosetta Stone of biblical eschatology.

This article explores the ten central eschatological pillars in Deuteronomy 31–32—pillars upon which the later prophets and New Testament authors would build. These include the “last days” of old covenant Israel, her rejection of the “Rock,” the terminal generation, covenantal de-creation, blood guilt, the rise of a new nation, divine vengeance, and resurrection.

In recovering Moses’ eschatology, we uncover the lens through which Jesus and the apostles saw their own generation. And in doing so, we recover the covenantal coherence of the Bible’s entire prophetic storyline.

1.   Last Days

“For I know that after my death you [Israel] will become utterly corrupt… and evil will befall you in the latter days,because you will do evil in the sight of the LORD, to provoke Him to anger through the work of your hands (Deut. 31:29, NKJV).”

Moses’ prophecy of Israel’s “last days” outlines a period of covenantal corruption, culminating in the arrival of the Messiah, who would fulfill Jacob’s eschatological vision. This time would mark the end of the old covenant order and the establishment of the Messianic kingdom, where the nations would gather to worship the true King.

Moses has already recorded Jacob’s eschatology of what would happen to Israel in her “last days” (Gen. 49:1ff.). Notice that these are the “last days” of the “sons of Jacob”—that is, the last days of old covenant Israel—not the last days of world history.Jacob’s eschatology primarily describes what will happen when the Messiah comes. The Messiah would arise from Judah as a conquering and devouring “lion” (Gen. 49:8–9). He would also come as “Shiloh,” taking the old covenant royal ruling “scepter” from the line of Judah or Israel and transferring that covenant authority to Himself. At that time, the “nations” would “serve” or “worship” Him. Some translations render this phrase as “unto Him will be the gathering of the people” (Gen. 49:10). The symbol of Israel’s covenantal royal authority was the temple, and when the temple fell, the scepter was taken.

The Messiah and the Gathering of the Nations

Daniel reveals that when the Messiah “comes upon the clouds,” the nations will “worship” Him (Dan. 7:13–14). Jesus connects this event to the eschatological “gathering or resurrection, fulfilling Daniel’s prophecy (cf. Matt. 24:30–31). This coming of Christ, the “gathering,” the fall of the temple, and the end of the old covenant age—when the “scepter” and rule of old covenant Israel would cease—are fulfilled together in the AD 30–70 “this generation” (Matt. 24:3–34; cf. Gen. 49:10).

The Messiah as the Shepherd and Stone

Jacob also foretold that in Israel’s last days, the Messiah would come from the line of Joseph. He would be a mighty, royal “Shepherd” and the “Stone of Israel,” attacked and shot at with arrows. Yet in the end, He would stand firm, like a vine extending over the wall of Israel to the nations, bringing fruit and Messianic blessing and salvation “from heaven” to both (Gen. 49:22–25).

The Evil Performed by Israel

In the context of Deuteronomy 32, the “evil” performed by Israel in her last days includes rejecting their Messiah, the “Rock” (vv. 2, 15, 18). By their “hands,” they beat and killed the Old Testament prophets, Jesus, and the New Testament apostles and prophets. Consequently, at the “appointed time,” God would come to “avenge their blood” through judgment (vv. 35–43 LXX). Also, through the work of their “hands” they built the temple and made it an idol along with all the other feasts. They rejected that these were typological dress rehearsals or convocations pointing them to Christ and the spiritual new covenant stones would be His new covenant people.

At the heart of Israel’s rebellion in her “last days” is the rejection of the Messiah, the “Rock” of salvation. As the narrative unfolds, this central theme of the “Rock” highlights both Israel’s failure and God’s redemptive plan through Christ, the second pillar of Moses’ eschatology.

2.   The Rock

“The Rock, his work is perfect…They have dealt corruptly with Him; they are no longer his children because they are blemished; they are a crooked and twisted generation…he [Israel] forsook God who made him and scoffed at the Rock of his salvation…You were unmindful of the Rock that bore you” (Deut. 32:4, 5, 15, 18).

The imagery of the “Rock” in Deuteronomy 32 serves as a profound symbol of God’s faithfulness and Israel’s rebellion. Throughout the Old Testament, this Rock is identified as the Messiah, the foundation of Israel’s creation and salvation. Yet, Israel’s rejection of the Rock reflects their covenantal corruption, setting the stage for God’s judgment and redemption through Christ.

David Mitchell references a Rabbi who correctly connected the Rock in Deuteronomy 32 to the Messiah, as developed by other Old Testament texts, such as Psalm 118. He writes:

“Ramban [13^th century R. Moshe ben Nahman] says, in his comments on Deuteronomy 32:4, that “this Rock from Joseph [Gen. 49:24] is the same Rock or Stone as is spoken of in Psalm 118:22.”^[1] 

Mitchell further explains:

“…he [Ramban] is saying that the Shepherd-Rock promised to Joseph is none other than the Rock of Deuteronomy 32:4, who is the God of Israel himself, the Angel who followed the Israelites through the desert as a thirst-quenching Rock.”^[2]

Peter confirms for us that Christ is the Messianic Rock who “made” and established Israel—even sovereignly creating the “spots” and “blemishes” that would deny and crucify Him.

Israel’s rejection of the Rock, who established and sustained them, marks the culmination of their covenantal unfaithfulness. This rejection defines the “crooked and twisted generation” that would face divine judgment, paving the way for the fulfillment of Messianic prophecy in the terminal generation.

3.   The Terminal Generation

“They are a crooked and twisted generation… ‘I will hide my face from them; I will see what their end will be, for they are a perverse generation, children in whom is no faithfulness” (Deut. 32:5, 20).

Moses identifies a “crooked and twisted generation” that will mark the terminal phase of Israel’s old covenant history. This prophetic generation, characterized by rebellion and faithlessness, will witness the appointed “end” of the old covenant age. Rooted in Deuteronomy 32 and expanded upon by Daniel and Jesus, this terminal generation becomes central to understanding the eschatological transition to the new covenant.

In this context, along with verses 35 of the Septuagint (LXX) and following, Moses prophesies that when Israel’s “appointed time” comes in her “last days,” she will enter a second exodus—the terminal “generation.” This generation will experience the ultimate “end” of the old covenant age, which will be “near” at that time. Daniel will later clarify the nature and timing of this eschatological “end,” and Jesus, along with the New Testament authors, will confirm that it refers to “the end of the [old covenant] age” occurring in their “generation.”

As Israel’s terminal generation provokes God through persistent rebellion, the prophecy shifts to reveal the divine plan of salvation and judgment. This includes the rise of a new nation that will provoke old covenant Israel to jealousy—a theme central to the next pillar of Moses’ eschatology.

4.  The Provocation and Nation

“They [those in v. 20 that are living in the “perverse generation” that will experience Israel’s “end”] have made me jealous with what is no god; they have provoked me to anger with their idols. So, I will make them jealous with those who are no people; I will provoke them to anger with a foolish nation” (Deut. 32:21).

Moses prophesies that Israel’s unfaithfulness and idolatry would provoke God’s anger, leading Him to turn to a “foolish nation” that would provoke Israel in return. This provocative act, fulfilled in the inclusion of the Gentiles and the establishment of the new covenant temple, highlights the transition from the old covenant to the new, as God forms a new people through Christ, the chief Cornerstone.

It was through the work of their “hands” that they built the temple, turning it into an idol and provoking Christ, who came to the temple, found it unclean, and cleansed it twice during His ministry (John 2:13–16, Matt. 21:12–13). According to Leviticus 14, a priest would inspect a house twice. If uncleanness was still present upon the second visit, seven days later, the house was to be torn down and rebuilt with new stones.

Similarly, because they provoked the Father by defiling His house—the temple—and because the people rejected the Messiah, who is the chief Cornerstone of the new covenant temple, God provoked them by saving the Gentiles. These Gentiles,  along with the believing remnant Jews, would form one new covenant people—a new temple made of “living stones.”  Isaiah, Peter, and Paul further reveal  the identity of this “nation,” as well as when and how it is created.

The provocation of Israel and the creation of a new covenant nation mark a pivotal shift in redemptive history. This transition is further emphasized through the theme of Israel’s de-creation, where her covenantal identity and structures are dismantled to make way for the new creation.

5.   Israel’s De-creation

“For [a linking word to the previous verse of God’s anger causing Him to judge Israel and create a new nation/people] a fire is kindled in mine anger, and shall burn unto the lowest hell [a judgment extending to the realm of the dead?], and shall consume the earth [land] with her increase, and set on fire the foundations of the mountains” (Deut. 32:22, KJV).

Moses’ prophecy of Israel’s de-creation in Deuteronomy 32 depicts a catastrophic judgment that would consume the covenant people and their land, culminating in the destruction of Jerusalem. This apocalyptic imagery, echoed by prophets and New Testament writers, reveals the severity of God’s wrath against a rebellious nation and the dismantling of the old covenant order to make way for the new. The event finds its fulfillment in the devastation of AD 70, marking the “end” of old covenant Israel.

John Lightfoot correctly observes that this de-creation event is referring to Jerusalem’s judgment in AD 70:

“That the destruction of Jerusalem is very frequently expressed in Scripture as if it were the destruction of the whole world, Deuteronomy 32:22; “A fire is kindled in mine anger, and shall burn unto the lowest hell” (the discourse there is about the wrath of God consuming that people; see verses 20, 21), “and shall consume the earth with her increase, and set on fire the foundations of the mountains.”^[3]

Adam Clarke agrees,

Deuteronomy 32:22. The lowest hell — שאול תחתית  sheol tachtith, the very deepest destruction; a total extermination, so that the earth – their land, and its increase, and all their property, should be seized; and the foundations of their mountains – their strongest fortresses, should be razed to the ground. All this was fulfilled in a most remarkable manner in the last destruction of Jerusalem by the Romans, so that of the fortifications of that city not one stone was left on another. See the notes on Matthew 24:1-51.” “…and the temple of Jerusalem particularly was built on Mount Moriah, and that as well as the city was utterly consumed by fire…^[4]

Ernest L. Martin adds that Rome wasn’t the only city that was known as the “City of Seven Hills” or mountains:

“…the City of Jerusalem as it existed in the time of Christ Jesus was also reckoned to be the “City of Seven Hills.” This fact was well recognized in Jewish circles. In the Pirke de-Rabbi Eliezer, an 8^th century Midrashic narrative (section 10), the writer mentioned without commentary (showing that the understanding was well known and required no defense) that Jerusalem is situated on seven hills” (recorded in The Book of Legends, edited by Bialik and Ravnitzky, p. 371, paragraph 111).”^[5]

Martin identifies these seven hills:  Scopus [Hill One], Nob [Hill Two], “Mount of Corruption” or “Mount of Offense” (2 Kings 23:13)[Hill Three], the original “Mount Zion” [Hill Four], “Ophel Mount” [Hill Five], “Fort Antonia,” built on the “Rock” [Hill Six], and the southwest hill, the new “Mount Zion” [Hill Seven].

Israel, like a diamond nestled among these mountains, would experience a judgment so extensive that it would consume the city and reach these surrounding hills. This prophecy foretells Israel’s old covenant de-creation event and her “end” in AD 70. Isaiah, Jesus, Peter, and John later develop these themes.

This judgment, described as a fire extending to the “depths of Sheol,” may also foreshadow the “judgment of the living and the dead,” when Hades is emptied. Jesus and the New Testament authors place this event firmly in their first-century “this generation” as something “at hand” or “about to” occur (cf. Matt. 24:3-34; Rev. 1:1–22).

Israel’s de-creation underscores the culmination of covenantal rebellion, as God’s consuming judgment razes the old order. This theme of judgment leads directly into the next pillar, where we examine how Israel’s sin was “stored up” to its full measure, culminating in divine wrath during the terminal generation.

6.  Filling up the Measure of Sin

“And I will heap disasters [store up covenantal wrath/judgments – cf. Deut. 28] upon them…is not this laid up in store[their sin of blood guilt] with me?” (Deut. 32:23, 34)

Moses vividly portrays the heaping up of covenantal wrath against Israel, prophesying the catastrophic consequences of her rebellion and rejection of the Messiah. This culmination of sin, particularly the sin of blood guilt, sets the stage for divine judgment, where the curses of the Mosaic law are fully realized. Jesus and the New Testament authors affirm that this judgment would befall Israel in their first-century generation, bringing the old covenant age to its appointed end.

In the context of the Song, God would bring old covenant curses (Deut. 28; Lev. 26) upon national Israel for rejecting her Messiah, the “Rock,” and for filling up her sin of blood guilt by shedding the blood of His “children” and martyrs. According to the curses laid out in Deuteronomy, God would:

• waste them with hunger,
• devour them by plague and pestilence,
• bite and devour them by serpents and beasts, and
• “cut them to pieces” with the sword (Deut. 32:23–27).

This prophecy requires a historical context where the old covenant law of Moses, with its curses, remains in force and national Israel is present. These conditions can only fit the events of AD 67–70.

Jesus and the New Testament authors confirm that these covenantal curse signs would be fulfilled in the first-century generation and that the Mosaic law (with its curses) was “imposed” until AD 70 (cf. Heb. 9:8–10).

The eschatological concepts of Israel “heaping up judgment” or “storing up” their sin of blood-guilt, are developed further by Isaiah, Daniel, Jesus, Paul, and John. This process culminates when Israel has “filled up the measure” of her sin, and Christ comes shortly thereafter in wrath, fulfilling these prophecies in the events of AD 70.

As Israel filled up the measure of her sin, she remained blind to the significance of her rebellion and the imminence of divine judgment. Her lack of discernment concerning the “end” of her covenantal era reflects the depth of her spiritual condition.

7.  No Discernment of the End

“For they are a nation void of counsel, and there is no understanding in them. If they were wise [but they are not], they would understand this [but they won’t]; they would discern their latter end! [but they didn’t]” (Deut. 32:28–29)

Moses prophesied that Israel would fail to discern her “latter end,” blinded by pride and a misunderstanding of God’s plans. This spiritual blindness persisted into Jesus’ day, as He repeatedly warned of their inability to grasp the nature of the Messianic kingdom. Their misguided hope for a nationalistic, military deliverance left them unprepared for the judgment that would come upon them.

Jesus constantly warned Israel of her spiritual blindness and lack of understanding in discerning His teaching, particularly regarding the imminent and spiritual nature of the kingdom prophesied in Daniel 2 and 7. Despite Moses’ prophecy that most would fail to discern or understand their “end”—a prophecy they sang about every Sabbath and feast day—they continued to cling to the belief that all of Israel was worthy of inheriting a Messianic military kingdom that would overthrow Rome.

However, as we will see, God would perform an ironic and “strange work” (cf. Isa. 28:21) by saving only a righteous remnant while judging the rest of Israel through the sword of Rome.

Israel’s lack of discernment about her end deepened her rebellion and opened the door for her identification with Sodom. Just as Sodom was judged for its corruption, so too would Israel’s spiritual depravity bring about her covenantal judgment, which we now explore in the next pillar.

8.  Israel Becomes Sodom

“For their vine comes from the vine of Sodom and from the fields of Gomorrah” (Deut. 32:32).

Moses’ depiction of Israel as a vine from “Sodom” highlights her spiritual corruption and rebellion against God. This prophetic imagery connects directly to John’s identification of the “Great City” in Revelation, described as “Sodom,” “Egypt,” and “Babylon.” The judgment of this city holds eschatological significance, marking the vindication of the martyrs and the culmination of God’s covenantal wrath.

This identification of Israel as “Sodom” becomes relevant in understanding the identity of the “Great City” in Revelation, which is referred to as “Egypt,” “Sodom,” and “Babylon” (Rev. 11:8, 18:10). Correctly identifying this city and the timing of its judgment is crucial, as this is when the vindication and rewarding of the martyrs occur—what Revelation calls the “judgment of the dead” (Rev. 11:8–18).

John’s eschatology fits with Moses, identifying old covenant Israel as “Sodom,” guilty of crucifying her Messiah and shedding the innocent blood of both Old and New Testament prophets. This theme will be developed further as we explore the connections between Deuteronomy, the Gospels, and Revelation.

As Israel’s guilt reaches its fullness, her identification with Sodom underscores her rejection of the Messiah and persecution of God’s servants. This paves the way for the appointed time when God will come to avenge the blood of the martyrs, fulfilling the prophecies of Moses, the Gospels, and Revelation.

9.   The Appointed Time is Near

 “‘Vengeance is mine, and recompense, for the time [Greek kairos LXX] when their foot shall slip; for the day of their calamity is at hand, and their doom comes swiftly.’… ‘for he avenges the blood of His children and takes vengeance on his adversaries. He repays those who hate him and cleanses his people’s land’” (Deut. 32:35, 43).

Moses declares that the appointed time for God’s vengeance and the fulfillment of His eschatological promises would come during Israel’s “last days.” This pivotal period, marked by divine judgment and vindication, would bring the culmination of covenantal wrath and the avenging of the martyrs. Through the Song of Moses, the framework for this decisive moment is established, with additional clarity provided by Daniel and confirmed by Jesus and the New Testament writers.

Most translations render the Hebrew word eth in this passage as “due time” rather than “appointed time.” However, I found one translation that does use “appointed time,” which I believe is the more accurate rendering. A basic Internet or BibleHub word study reveals that eth is derived from an unused root meaning “to be fixed or appointed.” Its corresponding Greek equivalent, kairos, also carries the meaning of a specific, fixed, or appointed time.

Since eth inherently conveys the idea of an “appointed time,” and since the Septuagint (the Greek translation of the Hebrew Old Testament) uses kairos in Deuteronomy 32:35, I believe the proper understanding of this passage points to a “right,” “fitting,” “critical,” “decisive,” “decreed,” or divinely “appointed time” for fulfillment. This marks the prophesied moment when eschatological promises “come to a head” for their consummation.

This likewise fits the context which describes Israel “heaping up” or filling up the measure of her sin of blood guilt until the “appointed time” when God would come to vindicate His children and avenge the blood of the martyrs. The entire context focuses on this fixed moment of divine judgment, bringing Israel to her “end”—a theme the New Testament authors will make even clearer as we continue.

The Song of Moses provides clarity: Israel’s “end” would occur during her “last days,” specifically in the terminal “perverse and crooked generation.” This generation’s “appointed time” would be “near.”  Daniel adds further detail about  this appointed time and its significance, clarifying what the end entails.

Jesus and the New Testament writers then confirm that they were living in the terminal “perverse and crooked generation” prophesied by Moses and Daniel. They repeatedly declare that the appointed time of Israel’s judgment and the consummation of the eschatological promises were indeed “near” (cf. Matt. 24:34; Rev. 1:1–3; 22:10; 1 Pet. 4:5-7, 17).

This section of Moses’ eschatology is crucial because the rest of the Old Testament prophets refer to this time as when God will come to vindicate and avenge the martyrs and repay or punish their persecutors. This event is known as the “Day of the LORD” or the second coming. The time of avenging the martyrs is also linked to the judgment of the dead, the resurrection, and the judgment of both the living and the dead—events that signify the “end” of Israel’s old covenant age in AD 70.

The appointed time for God’s vengeance not only signals the end of Israel’s old covenant age but also intertwines with the resurrection and judgment of the living and the dead. As Moses’ eschatological vision unfolds, the focus shifts to the resurrection, a central event in God’s redemptive plan.

10.       Judgment and Resurrection

“…I kill and I make alive; I wound and I heal; and there is none that can deliver out of my hand” (Deut. 32:39).

Moses’ declaration that God “kills and makes alive” in Deuteronomy 32:39 lays the groundwork for the doctrine of resurrection, set within the narrative of Israel’s judgment and the vindication of the righteous. This pivotal moment is described as the “appointed time,” and ties the themes of judgment, resurrection, and covenantal transition together, forming a cornerstone of biblical eschatology that later prophets and Jesus Himself expand upon.

This statement is positioned within the context of what will happen to old covenant Israel during the judgment or “appointed time” when God comes in vengeance to repay the wicked and reward the martyrs. It is difficult not to see this as the doctrine of the judgment or resurrection of the dead in seed form. At this appointed time, God will judge and raise the dead, and no one will be able to “deliver out of [His] hand.”

With this in mind, we will explore the nature of resurrection as developed in the Old and New Testaments by examining the remaining nine eschatological themes.

The Song of Moses Summarizes the Law

The Song of Moses is also significant because it functions as a summary of the Mosaic Law and integrates the Song into the Law Code itself, as J. Wagner and Wever’s point out:

“Deuteronomy presents the Song of Moses as the Law “in a nutshell.”^[6]

“[Moses & Joshua] bring the Song into the Law Code as its conclusion.”^[7]

The parallels between the Law and the Song of Moses in Deuteronomy highlight this integration:

The Law of Moses	The Song of Moses
32:44:  Law proclaimed before all Israel	31:30:  Song proclaimed before all Israel
30:14:  Law to be put “in the mouth” of Israel	32:19, 21:  Song to be put “in the mouth” of Israel
31:26:  Law to be a “witness against” Israel	31:19, 21:  Song to be a “witness against” Israel
31:28:  Calls the words of the Law and “heaven and earth” as a witnessbefore Israel	32:1:  Calls the words of the Song and “heaven and earth” as a witnessbefore Israel

Deuteronomy 32, considered the “Mosaic Law in a nutshell,” forms the foundation upon which all the prophets build their eschatology. Therefore, Jesus’ identification of His “generation” and the “appointed time” as those predicted by Moses must be taken seriously. According to Jesus, this period would witness the fulfillment of “all that is written (in the law and prophets)” within an AD 70 “near” and “at the door” time frame (Matt. 5:17; Luke 21:5–32). The inspired New Testament authors echo this imminent first-century time frame.

Let me briefly post some comparative charts demonstrating how crucial Moses’ eschatology is to the development of Isaiah, Daniel, Jesus, and Paul’s eschatology.

Comparative Themes: The Song of Moses (Deut. 32) and Isaiah’s Eschatology

Theme / Prophetic Fulfillment	Deuteronomy 32	Isaiah
Prophecy of Israel’s coming “last days”	31:29	2:2–4:6
A call for heaven and earth to witness against Israel	32:1	1:2
Rejection of the Messiah, the Rock / Stone	32:4–5, 15–18	8:14-15; 28:14-17; Isa. 53 (Isaiah clarifies Messiah is the Rock/Stone to be rejected and put to death)
Covenant curses for breaking the Law of Moses	31:26ff; 32:23–27	2–4; 24:5–28
God “made” / “created” Israel	32:6	51:15–16 (God created Israel as a covenantal or political “heavens and earth)
Israel’s de-creation (judgment language)	32:22	24:3ff; 65–66 (Old Covenant Israel’s judgment is a passing of the “heavens and earth”)
Guilty of shedding innocent blood	32:43; 33:16–17	3:14; 5:7; 59:3, 7
Vengeance, recompense, and reward	32:36–43	40:10; 59:17–20; 61:2; 62:11
Death and resurrection language (Messianic)	32:39, 43; 33:16–17	53:3, 8–12; 25:6–9; 26:13–14, 19; 27:12–13
Wound and heal (atonement and restoration)	32:39	53:5–12
Israel described as “Sodom”	32:32–33	1:10
Israel would not discern her end	32:28–29	28:21 (“strange work” – God wouldn’t come to destroy the Romans, but use the Romans to judge and bring a final end to Israel)
Provoked by a “foolish nation” (Jew/Gentile Church)	32:21	65:1ff (birth of a nation in a day)
God would reject His people	32:30	2:6; 65:1ff
Appointed time (kairos) for Israel’s judgment / end would also be the appointed time for the maturity and establishment of a new “Nation”	32:35 (LXX: “near”)	60:22 (LXX); 40:10; 59:17-20; 60:22; 61:2; 62:11 (when the ‘appointed time’ comes the NC New Jerusalem would be saved ‘shortly’)
God storing up wrath for rejecting Messiah	32:34–43	63:2–6; 66:7

Comparative Themes: The Song of Moses (Deut. 32) and Daniel’s Eschatology

Theme / Prophetic Fulfillment	Deuteronomy 32	Daniel
Prophecy of Israel’s coming “last days”	31:29	2:28–45 (during 4th Roman Empire)
Rejection of Messiah / Rock / Shor Ox offered	32:4–5, 15–18; 33:16–17	2:45; 7:13-27; 9:26 (the Messiah would be rejected and ‘cut off’ along with His spiritual kingdom “the Stone cut without hands” during the time of the Roman Empire)
Israel shed innocent blood of Messiah and His followers	32:43; 33:16–17	7:21–22; 9:26–27
Israel’s sin would be “stored up” or “filled up”	32:34–43	9:24
Covenant curses	31:26ff; 32:23–27	9:24–27; 12:1, 7 (Messiah would send Rome to burn her city and lead many captive as slaves)
Israel’s “end” would come	32:20, 29	9:24–27; 12:4, 7, 13 (this is the “time of the end” or “appointed time of the end” of the old covenant age, not the “end” of world history)
Israel would not discern their end – idolatry of temple system	31:29; 32:20–21	Most would continue to be “wicked” 12:10
Messiah’s new “Nation” or Kingdom will be different and cause jealousy and anger	32:20–21	2:34 (Stone / Messianic Kingdom not made with hands will be different and as Jesus exegetes it, it will cause jealousy and anger)
When the appointed time of consummation (Kairos) – “end” was “near”	32:4–5, 20, 35 (LXX)	9:26–27 (LXX); 12:4 (LXX) (“end” would come during the Roman Empire at the end of 10 Jubilees or 490 years)
God comes in vengeance upon Israel and her end	32:35–43	7:9–13; 9:24–27; 12:1, 7, 11 (Messiah would come in a judgment of fire to “desolate” Jerusalem & the Second Temple bringing her to an “end”)
Kill and make alive	32:39, 43; 33:16–17	9:26; 7:13–14; 12:2–3, 7, 13 (“at that time” of the Tribulation & “shattering of the holy people” – the resurrection would take place

Comparative Themes: The Song of Moses (Deut. 32) and Jesus’ Eschatology

Theme / Prophetic Fulfillment	Deuteronomy 32	Jesus
Terminal ‘twisted generation’ in Israel’s last days	31:29; 32:5, 20	Mt. 17:17 (Jesus quotes Moses identifying His generation as Israel’s terminal one)
Israel’s ‘end’ in that ‘twisted generation’	32:5, 20	Mt. 24:3, 14–34 (the “end” of the old covenant age in His generation)
Shedding innocent blood ‘stored up’	32:34, 43	Mt. 23:29–36 (all the blood as far back as Abel to be judged and vindicated in Jesus’ generation when the Second Temple fell)
Covenant curses poured out	31:26ff; 32:23–27	Mt. 21:18–21; 22:7; 24:7–30; Lk. 21:20–24 (This is “Jerusalem” or “Israel” in the first century when the old covenant and its curses were still applicable)
Vengeance, recompense, and reward	32:36–43	Lk. 21:20–22, 27–32; Mt. 23:29–39; 25:31–46 (Christ is the “God” who comes in “vengeance” to “repay” in Deut. 32:35-43)
Appointed time (Kairos) of Israel’s end was near	32:5, 20, 35 (LXX)	Lk. 21:8–32; Mt. 24:3, 14, 34 (the appointed time is when the Romans would tread down Jerusalem between AD 67 -70)
Kill and make alive (resurrection/harvest)	32:39	Mt. 13:39–43; Dan. 12:2–3; Mt. 24:31–34; 25:31–46 (Jesus places the resurrection / harvest “gathering” at the end of His old covenant age – in His “generation”)
Rejection of the Messiah, the Rock	32:4–5, 15–18	Mt. 21:42-45 (Jesus identifies Himself as the Messianic rejected Rock/Stone of Moses and Isaiah that would “crush” old covenant Jerusalem in AD 80)
Rejection of OC Israel and formation of NC Nation	32:21	Mt. 21:43–45 (in AD 70 Christ would “take” the kingdom from old covenant Jerusalem and “give it” to the new covenant “Nation” – the Church)
De-creation or burning Israel’s land, mountains or  covenantal world	32:22	Mt. 5:17–18; 24:1–3, 35; 22:7 (Jesus sends the Romans “his armies to burn” Jerusalem.  The land and mountains of Israel were burned between AD 67 – 70.

Comparative Themes: The Song of Moses (Deut. 32) and Paul’s Eschatology

Theme / Prophetic Fulfillment	Deuteronomy 32	Paul
The ‘last days’ Terminal ‘twisted generation’ and blemished people	31:29; 32:5, 20	1 Tim. 4:1; 2 Tim. 4:3–4; Phil. 2:15 (affirms he is in Israel’s “last days” and quotes the terminal generation of Deut. 32:5, 20 stating it is his)
Appointed time (Kairos) of Israel’s end was now near	32:5, 20, 35 (LXX)	Rom. 8:18–23 YLT; 13:11–12; 1 Cor. 7:29; 10:11 (the “appointed time” was “about to” come or was “near” as Paul’s contemporaries were to experience the “end of the ages)
Jealousy provoked by ‘no people’ / ‘foolish nation’	32:20–21	Rom. 10:19; 9:6–11:25–27 (quotes Deut. 32:21) (The Jew/Gentile “mystery” was the Church / Nation prophesied by Moses to provoke old covenant Israel and would be imminently “saved” Rms. 13:11-12 in  AD 70)
Jealousy motif tied to Israel’s de-creation and formation of NC nation	32:20–22	Rom. 10:19–20 (Deut. 32:21; Isa. 65:1); cf. 1 Cor. 7:29–31; 2 Cor. 5:17 / Isa. 65:17 (Paul sees Israel’s old covenant world passing away while God is saving the new)
Vengeance and recompense at the appointed time of Israel’s end	32:35 (LXX)–43	Rom. 12:19 (Deut. 32:35); 13:11–12 (kairos of vindication and judgment)
Israel would “heap up” or “fill up” her sin before God’s “wrath” and “end” would come	32:34	1 Thess. 2:14-16 (through rejecting Christ and persecuting and killing the first century Church, the Jews were “filling up” their sin to be punished at Christ’s coming to give them “wrath” and “trouble” in AD 70 – 2 Thess. 1:5-10)
God kills and makes alive and thus raises the dead	32:39	Phil. 3:20-21 / 1 Thess. 4:15-17 / 1 Cor. 15 (Paul taught some of his contemporaries would live to see Christ’s second coming and the resurrection event.  This is why they “eagerly awaited” for it)

^[1] David C. Mitchell, Messiah ben Joseph, (Newton Mearns, Scotland: Campbell Publications, 2021), 16-17. Emphasis added.

^[2] David C. Mitchell, Jesus The Incarnation of the Word (Newton Mearns, Scotland: Campbell Publications, 2021),  39. Emphasis added.

^[3]John Lightfoot, A Commentary on the New Testament from the Talmud and Hebraica, vol. 2 (Oxford: Oxford University Press, 1859), 319.

^[4] Adam Clarke, Clark’s Commentary on the Bible, accessed Feb 23, 2025, https://www.stepbible.org/?q=version=Clarke@reference=Deu.32.

^[5] Ernest Martin, The Seven Hills of Jerusalem (Portland, OR: Associates for Scriptural Knowledge, 2000).

^[6] J. Ross Wagner, Heralds of the Good News: Isaiah and Paul in Concert in the Letter to the Romans (Boston, Leiden: Brill, 2003), 199-200.

^[7] Ibid.