Deuteronomy 32:20 · Bible study
Deuteronomy 32:20 Commentary: God Hides His Face from a Faithless Generation
Hebrew · 7 what the commentators say
Meaning in one sentence
Explore the meaning of God hiding His face, the ‘perverse generation’, and His waiting to see their end in this covenant judgment song.
Research Summary
- Meaning: God withdraws His presence from a faithless generation, allowing the consequences of their sin to unfold.
- Key words: “Hide my face” (H5641/H6440), judicial withdrawal; “end” (H0319), future outcome or posterity; “faithfulness” (H0529), covenant loyalty, steadfastness.
- Main debate: Whether the “end” refers to God passively observing or actively bringing about judgment; and whether the “generation” is the wilderness generation or the later generation that rejected Christ (as Gill argues).
- Theological theme: Divine judgment as the consequence of covenant unfaithfulness; the contrast between God’s faithfulness and human faithlessness.
- Best use: A sobering text for teaching about the seriousness of sin and the relational nature of God’s judgment; also a starting point for discussing God’s hiddenness and the hope of restoration found later in the song.
Translation Comparison
BSB Berean Standard Bible 2020
He said: “I will hide My face from them; I will see what will be their end. For they are a perverse generation— children of unfaithfulness.
WEB World English Bible 2000
He said, “I will hide my face from them. I will see what their end will be; for they are a very perverse generation, children in whom is no faithfulness.
KJV King James Version 1769
And he said, I will hide my face from them, I will see what their end shall be: for they are a very froward generation, children in whom is no faith.
ASV American Standard Version 1901
And he said, I will hide my face from them, I will see what their end shall be: For they are a very perverse generation, Children in whom is no faithfulness.
YLT Young's Literal Translation 1898
And He saith: I hide My face from them, I see what is their latter end; For a froward generation are they, Sons in whom is no stedfastness.
Darby Darby Bible 1890
And he said, I will hide my face from them, I will see what their end shall be; For they are a perverse generation, Children in whom is no faithfulness.
Douay-Rheims Douay-Rheims Bible 1899
And he said: I will hide my face from them, and will consider what their last end shall be: for it is a perverse generation, and unfaithful children.
Translations in other languages (10 available)
Y dijo: Esconderé de ellos mi rostro, veré cuál será su postrimería: que son generación de perversidades, hijos sin fe.
E disse: esconderei deles meu rosto, verei qual será seu fim; pois são geração de perversidades, filhos sem fidelidade.
Il a dit: Je leur cacherai ma face,
und er sprach: Ich will mein Antlitz vor ihnen verbergen, will sehen, was ihnen zuletzt widerfahren wird; denn es ist eine verkehrte Art, es sind untreue Kinder.
En Hij zeide: Ik zal Mijn aangezicht van hen verbergen; Ik zal zien, welk hunlieder einde zal wezen; want zij zijn een gans verkeerd geslacht, kinderen, in welke geen trouw is.
e ha detto: “Io nasconderò loro la mia faccia, e starò a vedere quale ne sarà la fine; poiché sono una razza quanto mai perversa, figliuoli in cui non è fedeltà di sorta.
I rzekł: Skryję oblicze moje przed nimi, obaczę, jaki będzie koniec ich; albowiem są narodem przewrotnym, synami, w których wiary nie masz.
и сказал: сокрою лице Мое от них [и] увижу, какой будет конец их; ибо они род развращенный; дети, в которых нет верности;
我要向他們 掩 面，看 他們的結局 如何。他們 本是 極乖僻 的族類，心中 無 誠實 的兒女。
And he said, My face will be veiled from them, I will see what their end will be: for they are an uncontrolled generation, children in whom is no faith.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Deuteronomy 32:20
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that “I will hide my face from them” signals the withdrawal of God’s gracious presence and protection, leaving Israel to face the consequences of their covenant breaking. Matthew Henry describes it as God’s rejection “with detestation and disdain.” Gill emphasizes that this removal of divine favor includes spiritual blindness and the loss of Gospel privileges, which he connects to the hardening of Israel after Christ. Wesley interprets “I will see what their end shall be” as God making “them and others see, what the fruit of such actions shall be.” Clarke notes that the phrase “children in whom is no faith” literally means “no steadfastness in them”, a people who cannot be depended on because they are faithless. The Cambridge Bible for Schools and Colleges renders the line as “sons without steadfastness,” underscoring that the core accusation is covenant infidelity. The consensus is clear: the hiding of God’s face is judicial and relational, rooted in Israel’s persistent unfaithfulness, and the divine waiting to see their end is not uncertainty but a settled determination to let sin run its course to judgment.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Judicial withdrawal view: Hiding the face is a divine act of judgment, consistent with Deuteronomy 31:17 and the covenant curses.
- Consequentialist view: God ‘sees what their end will be’ as the natural outcome of their own unfaithfulness (Wesley, Clarke).
- Historical fulfillment view: Gill and some Reformed readings apply the verse specifically to the Jewish rejection of Christ and the events of AD 70.
What is clear: God hides His face from Israel because of their persistent covenant unfaithfulness, and this withdrawal of His presence leads to severe judgment.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The meaning of ‘hide my face’ | All interpreters see it as the withdrawal of God’s gracious presence, protection, and blessing. | Some, like Gill, argue it refers to a permanent judicial blindness (as in the Jewish rejection of Christ), while others see it as a temporary chastisement within the covenant relationship. |
| The identity of the ‘perverse generation’ | All agree it refers to Israel in the context of the Song of Moses. | Gill and others apply it to the generation alive at the time of Christ, especially their rejection of the Gospel; earlier interpreters (e.g., Matthew Henry, Wesley) apply it more broadly to the wilderness generation and subsequent rebellions. |
| The ‘end’ God will see | The word ‘end’ (acharit) points to the outcome or final consequences of Israel’s rebellion. | Some understand ‘I will see’ as an expression of God’s judicial observation (He lets the consequences unfold), while others see it as an ironic judgment, God will oversee their punishment. The Cambridge Bible renders it as ‘Let me see what their end shall be,’ implying divine permission. |
| The relevance of the verse for Gentile believers | The verse stands as a warning against covenant unfaithfulness for all who belong to God. | Lange’s commentary, citing Romans 10:19, sees this as pointing to the inclusion of Gentiles when Israel is judged; others (e.g., some Reformed readings) emphasize the permanent warning for the Church not to presume on God’s grace. |
Historical & Cultural Context
Deuteronomy 32 is the Song of Moses, a poetic witness against Israel (Deuteronomy 31:19, 21). The song rehearses God’s faithfulness and Israel’s rebellion, and Deuteronomy 32:20 falls in the section where God pronounces judgment after seeing Israel’s idolatry (vv. 16, 19). The immediate context describes how Israel “moved him to jealousy with strange gods” and sacrificed to demons (vv. 16, 17). God responds by hiding His face, a recurring Old Testament idiom for the withdrawal of His protective, blessing presence (Deuteronomy 31:17, 18; Job 13:24; Psalm 13:1). In ancient Near Eastern treaties, a suzerain might “hide his face” from a vassal who broke covenant, leaving them vulnerable to enemies and internal collapse. The phrase “I will see what their end shall be” echoes the covenantal curse that rebellion leads to disaster; the “end” likely refers to the eventual exile and destruction that would come upon Israel. The charge that they are “a very perverse generation, children in whom is no faithfulness” recalls Deuteronomy 32:5, where Israel is called “a perverse and crooked generation.” The Hebrew word for “faithfulness” here is emun, the same root used of God in verse 4 (“a God of faithfulness”). The contrast is sharp: God is perfectly faithful; His people are utterly unreliable. This verse sits within the larger structure of the song, which ends with God’s promise to vindicate His people and have compassion on His servants (Deuteronomy 32:36, 43).
Textual Notes
The supplied sources note no significant textual variants for Deuteronomy 32:20. The Hebrew text is stable across manuscripts, and the translations consulted (WEB, KJV, ASV, BSB, YLT, Darby, Douay-Rheims) show only minor differences in English rendering (e.g., “faith” vs. “faithfulness”). No textual issue affects the main interpretation.
Reception History
The verse has been read throughout church history as a solemn warning against covenant unfaithfulness. Early Christian interpreters saw the hiding of God’s face as prefiguring the judgment that would fall on Israel for rejecting the Messiah. This reading is prominent in the supplied commentaries: Gill explicitly connects it to the destruction of Jerusalem and the removal of Gospel privileges from the Jewish people. Wesley and Matthew Henry treat it as a general principle: God will not be mocked by a people who “play fast and loose with him.” The Geneva Bible Notes affirm the same. In the medieval church, the verse appeared in penitential contexts, reminding believers that sin provokes God to hide His countenance. The Song of Moses, from which this verse is taken, has been preserved in Christian liturgy as a canticle, keeping this warning alive in worship. Lange’s commentary points to Acts and Romans as a “biblical commentary” on the passage, showing how the early church saw the inclusion of the Gentiles as fulfilling the irony of verse 21. The text continues to be used in sermons on the seriousness of apostasy and the hope that God’s judgment still leaves room for restoration (Deuteronomy 32:36).
Preaching This Verse
Three-point outline
- The withdrawal of God’s presence. “I will hide my face from them” is not capricious, it is the judicial consequence of persistent covenant-breaking. When God withdraws, His people lose the source of life, guidance, and protection.
- The patient observation of judgment. “I will see what their end will be” does not mean God is unsure of the outcome. It expresses a settled decision to let sin run its course, so that both the sinner and the watching world may see the fruit of rebellion.
- The root cause: faithlessness. The description “a very perverse generation, children in whom is no faithfulness” points to the heart issue. The Hebrew emun (faithfulness) is the same word used of God Himself in Deuteronomy 32:4. The tragedy is that God’s people became the opposite of what their God is.
Five-point outline
- Provocation: God sees His sons and daughters provoking Him (v. 19). The hiding of the face is a response to deliberate rebellion.
- Concealment: Hiding the face is the opposite of the priestly blessing (Numbers 6:24, 26). It marks the removal of favour.
- Observation: “I will see what their end shall be”, God watches the natural consequences unfold, proving the justice of His ways.
- Character: The “perverse generation” is twisted and obstinate; “children in whom is no faithfulness” reveals a complete breach of trust.
- Warning: This verse is preserved in a song meant to be taught to Israel (Deuteronomy 31:19), so that future generations would hear and turn back.
Illustration hooks
- A parent who, after repeated warnings, allows a rebellious teenager to face the legal consequences of their actions, not out of anger but out of love that respects the child’s choices.
- A teacher who steps back from a disruptive student after offering multiple chances, letting the student experience the natural results of their behaviour in a controlled setting.
Questions your congregation is asking
- “When I go through a season where God seems distant, is it because He has hidden His face from me, or is this part of normal spiritual life?”
- “How can I tell the difference between God’s discipline (withdrawal for a time) and His permanent rejection?”
- “What practical steps can I take when I feel that my own faithlessness has caused a rift in my relationship with God?”
Leading a Discussion
This verse comes from the Song of Moses, a divinely appointed witness against Israel. It confronts us with the reality that covenant unfaithfulness has consequences, yet it is spoken within a song meant to be remembered and taught. As you read it together, hold the tension between God’s holiness and His enduring commitment to His people.
Discussion questions
- Read Deuteronomy 31:17, 18. How do these verses set the stage for the language of God hiding His face in verse 20?
- What does the phrase “I will hide my face” communicate about the nature of the relationship between God and Israel? In what ways do you experience God’s presence or hiddenness in your own life?
- Why does God say “I will see what their end shall be”? What does this tell us about how God relates to human sin and its consequences?
- The text describes Israel as “a very perverse generation, children in whom is no faithfulness.” How does this indictment connect with Israel’s earlier history in the wilderness (see Deuteronomy 32:5, 6)?
- In what ways does the concept of “faithfulness” (emun) define the covenant relationship? How might we be tempted toward a form of “no faithfulness” today?
- Matthew Henry connects this judgment to Israel’s provocation of God with idols. How do we provoke God to jealousy in our own context, individually or as a church?
- How does the fact that this judgment is part of a song, something to be sung and taught, give hope for restoration? Where does the song eventually lead (see Deuteronomy 32:36, 43)?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Deuteronomy 31:17 | Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall come on them; so that they will say in that day, ‘Haven’t these evils come on us because our God is not among us?’ |
| Deuteronomy 31:18 | I will surely hide my face in that day for all the evil which they have done, in that they have turned to other gods. |
| Deuteronomy 31:29 | For I know that after my death you will utterly corrupt yourselves, and turn away from the way which I have commanded you; and evil will happen to you in the latter days, because you will do that which is evil in Yahweh’s sight, to provoke him to anger through the work of your hands.” |
| Deuteronomy 32:5 | They have dealt corruptly with him. They are not his children, because of their defect. They are a perverse and crooked generation. |
| II Chronicles 20:20 | They rose early in the morning and went out into the wilderness of Tekoa. As they went out, Jehoshaphat stood and said, “Listen to me, Judah and you inhabitants of Jerusalem! Believe in Yahweh your God, so you will be established! Believe his prophets, so you will prosper.” |
| Job 13:24 | Why do you hide your face, and consider me your enemy? |
| Job 34:29 | When he gives quietness, who then can condemn? When he hides his face, who then can see him? He is over a nation or a man alike, |
| Isaiah 7:9 | The head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If you will not believe, surely you shall not be established.’” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke interprets "no faith" in this verse as meaning no steadfastness or dependability, not a lack of religious trust. He describes such people as fickle and unreliable because they cannot be counted on to keep their word or remain loyal.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator reads these verses as describing a two-stage judgment: first God withdraws His presence and allows natural plagues, then war is the final climax. God uses a foreign, idolatrous nation to provoke Israel's jealousy, just as Amos 7 shows war following natural disasters.
Geneva Bible Notes Reformed 1599
The note emphasizes that God deliberately withdraws His favor to observe what will become of this faithless generation. The cause is their perversity and total lack of trust, leaving them to face the consequences of their own stubborn unbelief.
Gill's Exposition of the Bible Baptist 1748
Gill sees God’s hiding his face as the judicial withdrawal of his gracious presence from the Jewish nation for rejecting Christ. This involved removing the Gospel and its ordinances, hardening their hearts, and leaving the temple desolate. He stresses their perverse, faithless character as the reason for their ruin.
Lange's Commentary Reformed 1857
Lange argues that the song’s unity and the recurring figure of God as the Rock point directly to Moses as its author. The imagery, drawn from the desert and Sinai, reflects Moses’ own experience and sets the tone for later prophetic poetry. For Lange, this song is not merely ancient but bears the distinctive mark of Moses’ rugged, zealous soul.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that those who profess to be God's own children become most loathsome to him when they prove treacherous and ungrateful. Their sin is especially odious because of their close relationship with God, making their rebellion far worse than that of strangers.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley stresses that God will actively make both the unfaithful and others witness the outcome of their actions. He defines "no faith" as broken fidelity: they are perfidious covenant-breakers who have violated their solemn pledge to God.