Chapter 32 The Song of Moses.
Having written the Complaint Document as a song to be sung by the children of Israel until its words were fulfilled and it could be called on as a witness against them, and also be seen as a promise of hope, Moses read out the song to the people.
Analysis.
a And Moses spoke in the ears of all the assembly of Israel the words of this song, until they were finished (Deuteronomy 31:30).
b The Song of Complaint and Promise (Deuteronomy 32:1-43).
a And Moses came and spoke all the words of this song in the ears of the people, he, and Hoshea the son of Nun, and Moses made an end of speaking all these words to all Israel (Deuteronomy 32:44-45).
The Song of Complaint and Promise (Deuteronomy 32:1-43).
‘ And Moses spoke in the ears of all the assembly of Israel the words of this song, until they were finished.'
As we have just previously been informed, this song was written for when Israel saw worse days, but it was read out (not sung) by Moses before all Israel so that they might begin to learn its contents. All would know that in the end they had to memorise it by heart. That was the way in which such things were done.
But the fact that it is called a song indicates that it was intended to be sung in future worship, and we have certainly no reason to doubt that that happened.
While there is material in it that could be described as ‘wisdom material', or ‘prophetic material', it is not of such a kind as to demand a late date. Wisdom literature was known in Egypt long before this time, and would have been known to Moses, and he was certainly a prophet. Nor is there reference to particular events, apart from what would have been in the past for Moses. There is no good reason for doubting that it is an ancient song, and in fact no good reason for doubting that Moses was its author under God.
It seems to follow to some extent the pattern of an ancient ‘lawsuit (Hebrew - rib) pattern', a pattern which appears to date back at least to 18th century BC. This was a pattern followed by overlords when taking up a controversy against their subjects who had broken a treaty. First witnesses were called on to bear witness to his words, then the character of the Overlord was described, then the charge was made against the covenant breakers, then a series of questions were put to them, then the beneficence towards them of their Overlord was outlined, then the treacherous nature of their behaviour was described, and then finally the Overlord's verdict was pronounced.
That is the pattern found here. Throughout the poem Yahweh as Israel's great Overlord is seen to be the offended party. He is blameless and righteous in all His ways, while Israel are disobedient and rebellious. Their folly in rebelling against Yahweh is revealed, the judgment that will follow, in which Yahweh will make use of their enemies, is declared, but then, unlike the usual Complaint document, it finalises with a description of their vindication, not because of what they are but because of Yahweh's gracious action. Yahweh will not allow His purposes to fail.