John Calvin Commentary Deuteronomy 32:4

"The Rock, his work is perfect; For all his ways are justice: A God of faithfulness and without iniquity, Just and right is he." — Deuteronomy 32:4 (ASV)

His work is perfect. Those who interpret these expressions generally, without particular reference to this passage, not only obscure their meaning but also lessen the force of the doctrine they contain.

Let us, then, understand that the perfection of God’s works and the rectitude of His ways, etc., are contrasted with the rebellion of the people. For if there were anything²⁵¹ in God’s works imperfect or ill-arranged, if His way of dealing were deficient in rectitude, if His truth were doubtful—if, in a word, there were anything lacking—then there would have been a natural excuse for the people to seek something better than they found in Him, since the desire to obtain what is best deserves no blame.

To prevent the Israelites from offering any such pretext, Moses anticipates them. Before he begins to discuss the wicked ingratitude of the people, he lays down this principle: they were not persuaded to turn their affections elsewhere by any deficiency in God.

The general statement is indeed true in itself and may be applied to various purposes. However, we must consider Moses's objective here: namely, to remove from the people every pretext for their impious and perfidious rebellion. This is so that their amazing folly might be more apparent when they forsake the fountain of living waters, and hew them out cisterns with holes in them, as God Himself complains in Jeremiah 2:13.

Therefore, we perceive that every honorable distinction attributed here to God brands the people with a corresponding mark of disgrace, because they had knowingly and voluntarily deprived themselves of the fullness of all good things, which they could have enjoyed if they had not alienated themselves from God.

God’s work is spoken of not only with reference to the creation of the world but also to the whole course of His providence, as if to say that nothing could be discovered in God’s works that could be faulted.

Now, this perfection is not perceptible in every individual thing. For example, even vermin are God’s creatures; and among humans, some are blind, some lame, some deaf, and others mutilated in one of their limbs; and many fruits also never reach maturity. Yet we plainly see that it is foolish and misplaced to bring forward such questions as objections to the perfection of God celebrated here by Moses, since the very defects and blemishes of our bodies serve this purpose: that God’s glory might be made manifest (John 9:3).

The next statement, that all His ways are right,²⁵² conveys a similar truth, for it is well known that the word משפט, mishphat, is used for rectitude, and works and ways are synonymous.

The latter part of the verse confirms the former part, as Moses signifies in both that all who censure God may be clearly convicted of petulant impiety, since supreme justice shines forth in all His acts.

The words I have translated "God is truth," others render with the genitive case, "a God of truth." Either is true and consistent with the usage of Scripture. However, the apposition is more emphatic, declaring that God is not only true but the Truth itself.

In any case, this applies to those who give entire allegiance to the Word of God, because their expectations will never be frustrated. Thus, the people are indirectly reproved for their unbelief, because they deserted God, whose faithfulness was not only tested and proven but who is the very fountain of truth.

Although what follows—that there is no iniquity in God—seems to some to have little force, it is nevertheless of great importance. For we know well how often people are so absurd in their subterfuges as to, in a way, arraign God instead of themselves. And although they do not dare to accuse Him openly, they still do not hesitate to acquit themselves and thus cast direct reproach upon Him.

Elsewhere, therefore, God inquires by His Prophet, what iniquity the people had found in Him? (Jeremiah 2:5). In another place, He expostulates with them because He was loaded with their hatred and abuse, as if He dealt unjustly with such sinners (Ezekiel 18:2, 5). Therefore, when He vindicates Himself from such slander, it follows that no blame attaches to Him, but that the wickedness of those who turn away from Him is abundantly condemned.

²⁵¹ “Quelque chose de coupe on mutile, ou bien real compasse et confus;” anything defective or mutilated, or even ill-contrived and confused. — Fr..

²⁵² A. V., “all his ways are judgment.”., “all his ways are judgment.”