This is the blessing with which Moses the man of God blessed the children of Israel before his death.
He said, “Yahweh came from Sinai, and rose from Seir to them. He shone from Mount Paran. He came from the ten thousands of holy ones. At his right hand was a fiery law for them.
Yes, he loves the people. All his saints are in your hand. They sat down at your feet. Each receives your words.
Moses commanded us a law, an inheritance for the assembly of Jacob.
He was king in Jeshurun, when the heads of the people were gathered, all the tribes of Israel together.
“Let Reuben live, and not die; Nor let his men be few.”
This is for Judah. He said, “Hear, Yahweh, the voice of Judah. Bring him in to his people. With his hands he contended for himself. You shall be a help against his adversaries.”
About Levi he said, “Your Thummim and your Urim are with your godly one, whom you proved at Massah, with whom you contended at the waters of Meribah.
He said of his father, and of his mother, ‘I have not seen him.’ He didn’t acknowledge his brothers, nor did he know his own children; for they have observed your word, and keep your covenant.
They shall teach Jacob your ordinances, and Israel your law. They shall put incense before you, and whole burnt offering on your altar.
Yahweh, bless his skills. Accept the work of his hands. Strike through the hips of those who rise up against him, of those who hate him, that they not rise again.”
About Benjamin he said, “The beloved of Yahweh will dwell in safety by him. He covers him all day long. He dwells between his shoulders.”
About Joseph he said, “His land is blessed by Yahweh, for the precious things of the heavens, for the dew, for the deep that couches beneath,
for the precious things of the fruits of the sun, for the precious things that the moon can yield,
for the best things of the ancient mountains, for the precious things of the everlasting hills,
for the precious things of the earth and its fullness, the good will of him who lived in the bush. Let this come on the head of Joseph, on the crown of the head of him who was separated from his brothers.
Majesty belongs to the firstborn of his herd. His horns are the horns of the wild ox. With them he will push all the peoples to the ends of the earth. They are the ten thousands of Ephraim. They are the thousands of Manasseh.”
About Zebulun he said, “Rejoice, Zebulun, in your going out; and Issachar, in your tents.
They will call the peoples to the mountain. There they will offer sacrifices of righteousness, for they will draw out the abundance of the seas, the hidden treasures of the sand.”
About Gad he said, “He who enlarges Gad is blessed. He dwells as a lioness, and tears the arm and the crown of the head.
He provided the first part for himself, for the lawgiver’s portion reserved was reserved for him. He came with the heads of the people. He executed the righteousness of Yahweh, His ordinances with Israel.”
About Dan he said, “Dan is a lion’s cub that leaps out of Bashan.”
About Naphtali he said, “Naphtali, satisfied with favor, full of Yahweh’s blessing, Possess the west and the south.”
About Asher he said, “Asher is blessed with children. Let him be acceptable to his brothers. Let him dip his foot in oil.
Your bars will be iron and bronze. As your days, so your strength will be.
“There is no one like God, Jeshurun, who rides on the heavens for your help, in his excellency on the skies.
The eternal God is your dwelling place. Underneath are the everlasting arms. He thrust out the enemy from before you, and said, ‘Destroy!’
Israel dwells in safety, the fountain of Jacob alone, In a land of grain and new wine. Yes, his heavens drop down dew.
You are happy, Israel! Who is like you, a people saved by Yahweh, the shield of your help, the sword of your excellency? Your enemies will submit themselves to you. You will tread on their high places.”
Geneva Bible translators 1599 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 9, 11, 12, 13, 16, 17, 18, 19, 21, 23, 25, 28, 29 This blessing containeth not only a simple prayer, but…
This blessing containeth not only a simple prayer, but an assurance of the effect thereof.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–29 Deu 33:1 And this [is] the blessing, wherewith Moses…
Deu 33:1 And this [is] the blessing, wherewith Moses the man of God blessed the children of Israel before his death.
Ver. 1. Before his death.] The words of dying men are living oracles, they should therefore be pious and ponderous.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–29 He is said to bless them ministerially, partly by…
He is said to bless them ministerially, partly by praying to God with faith for his blessing upon them; partly by foretelling the blessings which God would confer upon them, for the prophets are oft said to do what they foretell should be done, as Gen 49:7; Jer 1:10; Eze 43:3; Hos 6:5. And Moses calls himself here
the man of God, i.e. the servant, or prophet, or minister of God, as this phrase signifies, 1Sa 9:6,7; 1Ti 6:11, to acquaint them that the following prophecies were not his own inventions, but Divine inspirations.
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The children of Israel, i.e. the several tribes; only Simeon is omitted, either,
1. In detestation of their parent Simeon’s bloody and wicked carriage, for which Jacob also gives that tribe a curse rather than a blessing, in Ge 49. But as for Levi, who is joined with him in that censure and curse, Gen 49:5-7, he is here separated from him, and exempted from that curse, and blessed with an eminent blessing for a singular and valuable reason expressed here, Deu 33:8,9; whereas Simeon’s tribe had been so far from expiating their father’s crime, that they added new ones, their prince being guilty of another notorious crime, Num 25:6,14, and his tribe too much concurring with him in such actions, as interpreters gather from the great diminution of the numbers of that tribe, which were 59,300 in Num 1:23, and but 22,200 in Num 26:14, which was near forty years after. Or,
2. Because that tribe had no distinct inheritance, but was to have his portion in the tribe of Judah, as he had, Jos 19:1, and therefore must needs partake with them in their blessing.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 6, 8, 12, 18, 22, 26 The first verse is the title of the chapter:…
The first verse is the title of the chapter: it is a blessing. In the foregoing chapter he had thundered out the terrors of the Lord against Israel for their sin; it was a chapter like Ezekiel's roll, full of lamentation, and mourning, and woe. Now to soften that, and that he might not seem to part in anger, he here subjoins a blessing, and leaves his peace, which should descend and rest upon all those among them that were the sons of peace. Thus Christ's last work on earth was to bless his disciples (Luk 24:50), like Moses here, in token of parting as friends. Moses blessed them, 1. As a prophet - a man of God. Note, It is a very desirable thing to have an interest in the prayers of those that have an interest in heaven; it is a prophet's reward. In this blessing Moses not only expresses his good wishes to this people, but by the spirit of prophecy foretels things to come concerning them. 2. As a parent to Israel; for so good princes are to their subjects. Jacob upon his death-bed blessed his sons (Gen 49:1), in conformity to whose example Moses here blesses the tribes that were descended from them, to show that though they had been very provoking yet the entail of the blessing was not cut off. The doing of this immediately before his death would not only be the more likely to leave an impression upon them, but would be an indication of the great good-will of Moses to them, that he desired their happiness, though he must die and not share in it.
He begins his blessing with a lofty description of the glorious appearances of God to them in giving them the law, and the great advantage they had by it.
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I. There was a visible and illustrious discovery of the divine majesty, enough to convince and for ever silence atheists and infidels, to awaken and affect those that were most stupid and careless, and to put to shame all secret inclinations to other gods, Deu 33:2. 1. His appearance was glorious: he shone forth like the sun when he goes forth in his strength. Even Seir and Paran, two mountains at some distance, were illuminated by the divine glory which appeared on Mount Sinai, and reflected some of the rays of it, so bright was the appearance, and so much taken notice of by the adjacent countries. To this the prophet alludes, to set forth the wonders of the divine providence, Hab 3:3, Hab 3:4; Psa 18:7-9. The Jerusalem Targum has a strange gloss upon this, that, "when God came down to give the law, he offered it on Mount Seir to the Edomites, but they refused it, because they found in it, Thou shalt not kill. Then he offered it on Mount Paran to the Ishmaelites, but they also refused it, because they found in it, Thou shalt not steal; and then he came to Mount Sinai and offered it to Israel, and they said, All that the Lord shall say we will do." I would not have transcribed so groundless a conceit but for the antiquity of it. 2. His retinue was glorious; he came with his holy myriads, as Enoch had long since foretold he should come in the last day to judge the world, Jde 1:14. These were the angels, those chariots of God in the midst of which the Lord was, on that holy place, Psa 68:17. They attended the divine majesty, and were employed as his ministers in the solemnities of the day. Hence the law is said to be given by the disposition of angels, Act 7:53; Heb 2:2.
II. He gave them his law, which is, 1. Called a fiery law, because it was given them out of the midst of the fire (Deu 4:33), and because it works like fire; if it be received, it is melting, warming, purifying, and burns up the dross of corruption; if it be rejected, it hardens, sears, torments, and destroys. The Spirit descended in cloven tongues as of fire; for the gospel also is a fiery law. 2. It is said to go from his right hand, either because he wrote it on tables of stone, or to denote the power and energy of the law and the divine strength that goes along with it, that it may not return void. Or it came as a gift to them, and a precious gift it was, a right-hand blessing. 3. It was an instance of the special kindness he had for them: Yea, he loved the people (v. 32), and therefore, though it was a fiery law, yet it is said to go for them (Deu 33:2), that is, in favour to them. Note, The law of God written in the heart is a certain evidence of the love of God shed abroad there: we must reckon God's law one of the gifts of his grace. Yea, he embraced the people, or laid them in his bosom; so the word signifies, which denotes not only the dearest love, but the most tender and careful protection. All his saints are in his hand. Some understand it particularly of his supporting them and preserving them alive at Mount Sinai, when the terror was so great that Moses himself quaked; they heard the voice of God and lived, Deu 4:33. Or it denotes his forming them into a people by his law; he moulded and fashioned them as a potter does the clay. Or they were in his hand to be covered and protected, used and disposed of, as the seven stars were in the hand of Christ, Rev 1:16. Note, God has all his saints in his hand; and, though there are ten thousands of his saints (Deu 33:2), yet his hand, with which he measures the waters, is large enough, and strong enough, to hold them all, and we may be sure that none can pluck them out of his hand, Joh 10:28.
III. He disposed them to receive the law which he gave them: They sat down at thy feet, as scholars at the feet of their master, in token of reverence, in attendance and humble submission to what is taught; so Israel sat at the foot of Mount Sinai, and promised to hear and do whatever God should say. They were struck to thy feet, so some read it; namely, by the terrors of Mount Sinai, which greatly humbled them for the present, Exo 20:19. Every one then stood ready to receive God's words, and did so again when the law was publicly read to them, as Jos 8:34. It is a great privilege when we have heard the words of God to have opportunity of hearing them again. Joh 17:26, I have declared thy name, and will declare it. So Israel not only had received the law, but should still receive it by their prayers, and other lively oracles. The people are taught (Deu 33:4, Deu 33:5), in gratitude for the law of God, always to keep up an honourable remembrance both of the law itself and of Moses by whom it was given. Two of the Chaldee paraphrasts read it, The children of Israel said, Moses commanded us a law. And the Jews say that as soon as a child was able to speak his father was obliged to teach him these words: Moses commanded us a law, even the inheritance of the congregation of Jacob.
1. They are taught to speak with great respect of the law, and to call it the inheritance of the congregation of Jacob. They looked upon it, (1.) As peculiar to them, and that by which they were distinguished from other nations, who neither had the knowledge of it (Psa 147:20), nor, if they had, were under those obligations to observe it that Israel were under: and therefore (says bishop Patrick), "when the Jews conquered any country, they did not force any to embrace the law of Moses, but only to submit to the seven precepts of Noah." (2.) As entailed upon them; for so inheritances are to be transmitted to their posterity. And, (3.) As their wealth and true treasure. Those that enjoy the word of God and the means of grace have reason to say, We have a goodly heritage. He is indeed a rich man in whom the word of Christ dwells richly. Perhaps the law is called their inheritance because it was given them with their inheritance, and we so annexed to it that the forsaking of the law would be a forfeiture of the inheritance. See Psa 119:111.
2. They are taught to speak with great respect of Moses; and they were the more obliged to keep up his name because he had not provided for the keeping of it up in his family; his posterity were never called the sons of Moses, as the priests were the sons of Aaron. (1.) They must own Moses a great benefactor to their nation, in that he commanded them the law; for, though it came from the hand of God, it went through the hand of Moses. (2.,) He was king in Jeshurun. Having commanded them the law, as long as he lived he took care to see it observed and put in execution; and they were very happy in having such a king, who ruled them, and went in and out before them at all times, but did in a special manner look great when the heads of the people were gathered together in parliament, as it were, and Moses was president among them. Some understand this of God himself; he did then declare himself their King when he gave them the law, and he continued so long as they were Jeshurun, an upright people, and till they rejected him, Sa1 12:12. But it seems rather to be understood of Moses. A good government is a great blessing to any people, and what they have reason to be very thankful for; and that constitution is very happy which as Israel's, which as ours, divides the power between the king in Jeshurun and the heads of the tribes, when they are gathered together.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–28 And this is the blessing wherewith Moses the man…
And this is the blessing wherewith Moses the man of God blessed the children of Israel before his death. Namely, what is related in the following verses, this being the general title to the chapter: Moses is called "the man of God", being raised up of God, and eminently qualified by him with girls for the work he was called unto, and by whom he was inspired to say what is after expressed: it is a title given to prophets, Sa1 9:6; and so Onkelos here paraphrases it,"Moses the prophet of the Lord,''and Aben Ezra observes, that this is said to show that he blessed Israel by a spirit of prophecy, and which he did a little before his death, when very near it; and, as the same writer says, on the very day of his death.
; and so Onkelos here paraphrases it,"Moses the prophet of the Lord,''and Aben Ezra observes, that this is said to show that he blessed Israel by a spirit of prophecy, and which he did a little before his death, when very near it; and, as the same writer says, on the very day of his death.
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Deuteronomy 33:2
deu 33:2
deu 33:2
deu 33:2And he said,.... What follows, of which, in some things, he was an eye and ear witness, and in others was inspired by the Spirit of God, to deliver his mind and will concerning the future case and state of the several tribes, after he had observed the common benefit and blessing they all enjoyed, by having such a law given them in the manner it was:
the Lord came from Sinai; there he first appeared to Moses, and sent him to Egypt, and wrought miracles by him, and delivered his people Israel from thence, and when they were come to this mount he came down on it, as Aben Ezra, from Gaon, or he came "to" it; so to Zion, Isa 59:20, is "out of" or "from Zion", Rom 11:26; here he appeared and gave the law, and from thence went with Israel through the wilderness, and conducted them to the land of Canaan:
and rose up from Seir unto them: not to the Edomites which inhabited Seir, as say Jarchi, and the Targums of Jonathan and Jerusalem, but to the Israelites when they compassed the land of Edom; and the Lord was with them, and gave them some signal proofs of his power and providence, kindness and goodness, to them; particularly, as some observe, by appointing a brazen serpent to be erected for the cure those bitten by fiery ones, which was a type of the glorious Redeemer and Saviour, and this was done on the borders of Edom, see Num 21:4; for the words here denote some illustrious appearance of the Lord, like that of the rising sun; so the Targum of Onkelos,"the brightness of his glory from Seir was shown unto us;''and that of Jonathan,"and the brightness of the glory of his Shechinah went from Gebal:"
he shined forth from Mount Paran: in which the metaphor of the sun rising is continued, and as expressive of its increasing light and splendour: near to this mount was a wilderness of the same name, through which the children of Israel travelled, and where the Lord appeared to them: here the cloud rested when they removed from Sinai; here, or near it, the Spirit of the Lord was given to the seventy elders, and from hence the spies were sent into the land of Canaan, Num 10:12; in this wilderness Ishmael and his posterity dwelt, Gen 21:21; but it was not to them the Lord shone forth here, as say the above Jewish writers, and others (d); but to the Israelites, for here Moses repeated the law, or delivered to them what is contained in the book of Deuteronomy, see Deu 1:1; beside, in a literal sense, as these mountains were very near one another, as Saadiah Gaon observes, the great light which shone on Mount Sinai, when the Lord descended on it, might extend to the other mountains and illuminate them, see Hab 3:3,
and he came with ten thousands of saints: or holy angels, as the Targums of Onkelos and Jonathan, and so Jarchi; which sense is confirmed by the authorities of Stephen the protomartyr, and the Apostle Paul, who speak of the law as given by the disposition of angels, they being present, attending and assisting on that solemn occasion, Act 7:57; see Psa 68:17; the appearance of those holy spirits in such great numbers added to the grandeur and solemnity of the giving of the holy law to the people of Israel, as the attendance of the same on Christ at his second coming will add to the lustre and glory of it, Luk 9:26,
from his right hand went a fiery law for them: the Israelites; Aben Ezra thinks the phrase, "his right hand", is in connection with the preceding clause; and the sense is, that fire came from the law, thousands of saints were at the right hand of God to surround Israel, as the horses of fire and chariots of fire surrounded Elisha; and the meaning of the last words, "a law for them", a law which stands or abides continually; and so the Septuagint version is,"at his right hand angels with him:''no doubt that law is meant which came from God on Mount Sinai, by the ministration of angels, into the hand of Moses; called a fiery law, because it was given out of the midst of the fire, Deu 5:26; so the Targum of Onkelos,
"the writing of his right hand out of the midst of fire, the law he gave unto us;''and because of its effects on the consciences of men, where it pierces and penetrates like fire, and works a sense of wrath and fiery indignation in them, by reason of the transgressions of it, it being the ministration of condemnation and death on that account; and, because of its use, it serves as a lantern to the feet, and a light to the path of good men: this law may include the judicial and ceremonial laws given at this time; but it chiefly respects the moral law, and which may be said to come from God, who, as Creator, has a right to be Governor of his creature, and to enact what laws he pleases, and from his right hand, in allusion to men's writing with their right hand, this being written by the finger of God; and because a peculiar gift of his to the Israelites, gifts being given by the right hand of men; and may denote the authority and power with which this law came enforced, and Christ seems to be the person from whose right hand it came: see Psa 68:17.
(d) Vid. Pirke Eliezer, c. 41.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 3, 4, 5, 7, 8, 9, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29 The blessing of Moses. He pronounces them all blessed,…
The blessing of Moses. He pronounces them all blessed, in what God had done for them, already, ver. 1-5. He pronounces a blessing upon each tribe, ver. 6-25. He pronounces them all in general blessed, on account of what God would be to them, and do for them, if they were obedient, ver. 26-29.
Moses blessed Israel - He is said to bless them, by praying to God with faith for his blessing upon them; and by foretelling the blessings which God would confer upon them. And Moses calls himself here the man of God, that is, the servant or prophet of God, to acquaint them that the following prophecies were not his own inventions, but divine inspirations. The children of Israel - The several tribes: only Simeon is omitted, either in detestation of their parent Simeon's bloody carriage, for which Jacob gives that tribe a curse rather than a blessing, in Gen. xlix, 5-7. Or, because that tribe had no distinct inheritance, but was to have its portion in the tribe of Judah, Josh. xix, 1.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 3, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29 Moses delivers a prophetical blessing to the children of
CHAPTER XXXIII
Moses delivers a prophetical blessing to the children of
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Israel, 1.
The introduction, 2-5.
Prophetic declarations concerning Reuben, 6;
concerning Judah, 7;
concerning Levi, 8-11;
concerning Benjamin, 12;
concerning Joseph, 13-17;
concerning Zebulun, 18, 19;
concerning Gad, 20, 21;
concerning Dan, 22;
concerning Naphtali, 23;
concerning Asher, 24, 25.
The glory of the God of Jeshurun, and the glorious privileges
of his true followers, 26-29.
NOTES ON CHAP. XXXIII
Verse 1. And this is the blessing wherewith Moses - blessed, c.] The general nature of this solemn introduction, says Dr. Kennicott, is to show the foundation which Moses had for blessing his brethren, viz., because God had frequently manifested his glory in their behalf and the several parts of this introduction are disposed in the following order: -
1. The manifestation of the Divine glory on Sinai, as it was prior in time and more magnificent in splendour, is mentioned first.
2. That God manifested his glory at Seir is evident from Jdg 5:4: Lord, when thou wentest out of Seir, when thou marchedst out of the fields of Edom, the earth trembled and the heavens dropped, c.
3. The next place is Paran, where the glory of the Lord appeared before all the children of Israel, Nu 14:10.
Instead of he came with ten thousand saints, by which our translators have rendered מרבבת קדש meribeboth kodesh, Dr. Kennicott reads Meribah-Kadesh, the name of a place: for we find that, towards the end of forty years, the Israelites came to Kadesh, Nu 20:1, which was also called Meribah, on account of their contentious opposition to the determinations of God in their favour, Nu 20:13 and there the glory of the Lord again appeared, as we are informed Nu 20:6. These four places, Sinai, Seir, Paran, and Meribah-Kadesh, mentioned by Moses in the text, are the identical places where God manifested his glory in a fiery appearance, the more illustriously to proclaim his special providence over and care of Israel.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29 Deu 33:1. The blessing wherewith Moses blessed Israel —…
Deu 33:1. The blessing wherewith Moses blessed Israel — He is said to bless them, by praying to God with faith for his blessing upon them; and by foretelling the blessings which God would confer upon them. And Moses calls himself the man of God, that is, the servant or prophet of God, to acquaint them that the following prophecies were not his own inventions, but divine inspirations.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 2, 3, 5, 6, 7, 8, 9, 11, 12, 13, 18, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29 The title “the man of God” in the Old…
The title “the man of God” in the Old Testament is one who is favored with direct revelations, but not necessarily an official prophet. The occurrence of the title here is no doubt a token that the Blessing was not, as was the Song, transcribed by Moses himself. Compare Deu 31:27.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv1–29 Blessing. The Fathers, St. Augustine, (q. 56,) &c., explain…
Blessing. The Fathers, St. Augustine, (q. 56,) &c., explain this of the Christian Church, rather than of the Synagogue. (Theodoret) --- Man of God. A title given to a prophet, 1 Kings ii. 27., and ix. 6. The prophets often speak of things to come, as if they were past, as we have seen in the conduct of Balaam, Numbers xxiv. 3. Moses here delivers his last testament, and speaks as one no longer in the world, so that there is no reason to affirm that this chapter has been added by another hand; (Calmet) though Kennicott thinks it probable. He suggests, that the first verses of this blessing have been corrupted in the Hebrew and should be translated: 2. He, Jehovah, came from Sinai, and he arose upon them from Seir; (Judges v. 4.) 3. He shone forth from Mount Pharan, and he came from Meriba-Cadesh. (Numbers xx. 1. 13.) From his right hand a fire shone forth upon them. 4. Truly he loved the people, and he blessed all his saints. 5. For they fell down at his feet, and they received of his words. 6. He commanded us a law, the inheritance of the congregation of Jacob. 7. and He became king in Jeshurun, when the heads of the people were assembled, together with the tribes of Israel. See (Dis. i. p. 423,) the arguments which he produces in favour of this version. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v1 1And this is the blessing wherewith Moses the man…
THE BLESSING OF MOSES
Deu_33:1-29
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1And this is the blessing wherewith Moses the man of God blessed the children of Israel before his death. 2And he said,
The Lord came from Sinai,
And rose up [brake forth] from Seir unto them;
He shined forth from Mount Paran,
And he came with [out of] ten thousands of saints [myriads of holiness]:
From his right hand went a fiery law for them [fire, law for them];1
3Yea, he loved [is cherishing] the people;
All his saints are in thy hand:
And they sat down [turn] at [after] thy feet:
Every one shall receive of [he rises up at] thy words.
4Moses commanded us a law,
Even the inheritance [possession] of the congregation of Jacob.
5And he was king in Jeshurun,
When [As] the heads of the people
And the tribes of Israel were gathered together.
6Let Reuben live, and not die;
And let not his [That his] men be few [numerable].
7And this is the blessing of [in reference to] Judah: and he said,
Hear, Lord, the voice of Judah,
And bring him [again] unto his people:
Let his hands be sufficient for him [With his hands he fights for it];
And be thou an help to him from [before] his enemies.
8And of [in respect to] Levi he said,
Let thy [Jehovah] Thummim and thy Urim be [belong, or be and remain] with
thy holy [favored] one,
Whom thou [Israel] didst prove at Massah,
And with whom thou didst strive at the waters of Meribah [at Me-Meribah].
9Who said [of] unto his father and to his mother, I have not seen him:
Neither did he [And did not] acknowledge his brethren,
Nor knew [And did not know] his own children [his sons];
For they have observed [Jehovah!] thy word,
And kept thy covenant.
10They shall teach2 Jacob thy judgments [rights],
And Israel thy law;
They shall put incense before thee [at thy nose],
And whole burnt-sacrifice [whole offering] upon thine altar.
11Bless, Lord, his substance [strength],
And accept the work [And let the work] of his hands [be well pleasing to thee];
Smite through the loins of them that rise against him,
And of them that hate him, that they rise not again.3
12And of Benjamin he said,
The beloved of the Lord shall dwell in safety by him;4
And the Lord shall cover him all the day long,5
And he shall dwell between his shoulders.
13And of Joseph he said,
Blessed of the Lord be his land,
For [Of] the precious things of heaven, for [of] the dew,
And for [of] the deep which coucheth beneath,
14And for [of] the precious fruits brought forth by the sun [precious produce of the sun],
And for [of] the precious things put forth [precious growths of the] by the moon [moons],
15And for [of] the chief things [head] of the ancient mountains,
And for [of] the precious things of the lasting [everlasting] hills,
16And for [of] the precious things of the earth and fullness thereof,
And for [And] the good-will of him that dwelt in the bush;
Let the blessing [it] come upon the head of Joseph,
And upon the top of the head [crown] of him that was separated from his brethren.6
17His glory is like the firstling of his bullock;7
And his horns are like [om. like] the horns of unicorns [the buffalo]:
With them he shall push [thrust] the people
Together to the ends of the earth;
And they are the ten thousands of Ephraim,
And they are the thousands of Manasseh.
19And of Zebulon he said,
Rejoice, Zebulon, in [over] thy going out;
And, Issachar, in [over] thy tents.
19They shall call the people [nations] unto the mountain;
There they shall offer sacrifices of righteousness;
For they shall suck of the abundance of the seas,
And of treasures hid [the hidden, of the hid treasures] in the sand.
20And of Gad he said,
Blessed [praised] be he that enlargeth Gad;
He dwelleth as a lion,8
And teareth the arm with [yea] the crown of the head.
21And he provided [chose] the first part [first fruits] for himself,
Because there, in a portion of the law-giver was he seated,9
And he came with [om. with] the heads of the people,
He executed [did, performed] the justice of the Lord,
And his judgments with Israel.
22And of Dan he said,
Dan is a lion’s whelp;
He shall leap from Bashan.
23And of Naphtali he said,
O Naphtali, satisfied with favor,
And full with the blessing of the Lord;
Possess thou10 the west [sea] and the south.
24And of Asher he said,
Let Asher be blessed with children11 [Blessed before sons is Asher];
Let him be acceptable to [among, of] his brethren,
And let him dip his foot in oil.
25Thy shoes shall be iron and brass;12
And as thy days, so shall thy strength [firmness]13 be.
26There is none like unto the God of Jeshurun [like God, O Jeshurun],
Who rideth [riding] upon the heaven in [with] thy help,
And in his excellency on the sky [clouds].
27The eternal God is thy refuge [Dwelling is the God of olden time],
And underneath are the everlasting arms:
And he shall thrust [thrusts] out the enemy from before thee;
And shall say [says], Destroy them.
28[And] Israel then shall dwell [dwells] in safety.
Alone the fountain of Jacob shall be,
Upon a land of corn and wine;
Also his heavens shall drop down dew.14
29Happy art thou, O Israel; who is like unto thee,
O people [a people] saved by [in] the Lord,
The shield of thy help,
And who is the sword of thy excellency [eminence]!
And thine enemies shall be found liars [shall deny themselves] with thee;
And thou shalt tread upon their high places.
PRELIMINARY REMARKS
For the Literature see Introd. pp. 44 and 45.
The Criticism.—See Introd. § 3. Gesenius and Maurer refer it to the exile; Graf, V. Lengerke to the times of the two kingdoms; Knobel: “When David, in flight from Saul, lived in exile;” Bleek, who earlier held this chapter as older even than Genesis 49, as perhaps genuinely Mosaic, in his Introduction to the Old Testament, concedes to the blessings of Moses only such a reference, by the author of Deuteronomy; that it must have risen in the period between the death of Solomon and the Assyrian exile, about 800 B. C. As to the reasons for these opinions, essentially the same remarks may be made as upon the criticism upon the song. Comp. Schultz, p. 682 sq.
The Mosaic origin is not placed in doubt, because the written publication is not, as with chap, 32, attributed to Moses. Not only Deu_33:4, but the general character and setting permits us to conjecture that another hand than that of Moses has composed this chapter [Introd. § 2). Moses was the speaker only, but we need not appeal to the usually retentive memory, e.g., of the Arabians, for the well-known attachment and faithfulness of Joshua, raises us above any and all anxiety as to the “accuracy of all that is essential.” Schultz: “It is here precisely as with all the discourses of our Lord in the New Testament.” Keil emphasizes correctly “the peculiar nature of the blessings of Moses as the strongest proof of their genuineness.” [In favor of the Mosaic authorship of this chapter it may be urged, not only that all the reasons which go to establish the Mosaic origin of the Book of Deuteronomy are of force here; but that the character of this song and its fitness to the circumstances in which it is said that Moses spake it, and its inappropriateness to any other circumstances, are independent proofs that it is the work of Moses. If the whole book expresses the tender care and solicitude of the leader for his people, of the father for his children; this blessing is just the final leave-taking of the departing Moses. Its hopefulness, its cheerful tone and aspect, especially in contrast with the song which it thus supplements, even its entire freedom from any caution or warning, are just what we ought to have expected from one who had spoken the song with its solemn warnings, and was now to leave the people for whose welfare he had spent his life. He could not leave them until he had thus blessed them.
On the other hand, there is not in this chapter one distinct reference to any circumstance in the after history of Israel; neither to the Assyrian period, nor to the time of the disruption of the kingdom, nor even to that of the Judges; and the absence of any such allusion is inconsistent with the supposition of its later origin. The assumed reference in Deu_33:7 to the desire for reunion, under the sceptre of Judah, of the divided kingdom, is obviously a mistaken and forced interpretation of that passage. And indeed all the objections to the Mosaic origin of this chapter proceed either upon erroneous interpretations of particular passages, or upon the denial of its prophetic character, or upon the assumption that its geographical or local allusions and details could not have been known to Moses. This latter assumption, of course, has no force, if the possibility of prophetic foresight is granted; a possibility which calls for no discussion here. The special interpretation will be considered in the exegetical notes. How unreliable these grounds are appears from the diversity in the views which rest upon them, as seen above.—A. G.]
The form of statement is in a verbal, as in a poetic and rhythmical point of view, peculiar, but with true Mosaic features, as a comparison with the other parts of Deuteronomy will show. We cannot understand how “this song should be viewed in any important sense as inferior in poetical merit to the earlier songs of Moses” (Herxheimer). On the contrary, the noticeable doubling—now of the first, now of the second clauses, even of both, with one corresponding clause standing by itself, refutes any such supposition. As to the rhetorical form, the discourse alternates between animated address, description, declaration, calls to those addressed, prayer to the Lord for them or still devout wishes for their good. See the exposition. Knobel calls this song “the most difficult section of the whole Pentateuch.”
Its relation to the blessings of Jacob. Knobel holds that they “are alike” in their original peculiarities and independence, and that “any imitation cannot be proved.” That the blessings of Moses contain references to those of Jacob is peculiarly clear with respect to the blessing upon Joseph, but they are also traceable elsewhere. But that the one is founded upon the other, and a confirmation of it (Keil), does not seem to be the most appropriate designation. Although Moses here blesses as a father, still “not as father simply, but as a lawgiver.” “No sons stand around the bed of the dying father, but Israel, with its hosts, lay before him.” The patriarchal, Genesis 49, appears, Deuteronomy 33, as a blooming, fruit-promising nationality. This natural progress and development gives less scope for “specific predictions” than for “the purely ideally depicted prophetic glances into the future,” as Keil has well remarked. The parallel between Judah and Joseph shapes and rules the blessings of Jacob, and that of Levi and Joseph the blessings of Moses, which is at the same time genuinely Deuteronomic (Introd. § 4, I.). Moses, “the beginning of the new time of the law, and still at the same time the bearer and the end of the time of the wilderness now coming to a close, blesses the people for this new time which he himself began, and for the future of which he gave the form, and which, in relation to the time of the wandering, should be a time of rest, of partial fulfilment, of the peculiar and now first possible political development of the nation” (Ziegler). “These circumstances,” says Herder, “give the tone and contents of this second blessing: they render an introduction necessary, which was not needful with Jacob. They give a close which is not found there—and for the most part also other necessities and other wishes, although it cannot be denied that the song of the patriarch floats before the mind of Moses.” Comp. Lange, Genesis, p. 649.
The import of the Mosaic blessings. “Moses, in his blessing upon Israel, sets forth “the fulfilment of its destination as the people of God” (according to Schultz), the only true and highest happiness,” to which fulfilment each tribe, according to its nature and peculiarities, already for the most part intimated in the blessings of Jacob, should take part. “Simeon, whose peculiarities did not authorize his distinct mention, and whose independence was therefore already removed, Genesis 49, forms the one exception. The same is true to some extent also with Reuben.” Intimations, “although entirely elementary, still sufficiently definite, reveal both how different are the problems in the kingdom of God on the earth, and how well the Lord knows how to use the different natural peculiarities in their realization.” One “problem is inward with respect to the people itself; another outward with respect to the Gentile nations.” As there are personal charisms or gifts, so also there are national, indeed tribal and family charisms. Israel, in this regard, is the symbol of the manifold grace of God (ποικίλη χάρις θεοῦ), as in it the idea of the kingdom of God the one charisms completes itself in the world. But work for the kingdom of God is in like manner a different work, and hence the arranging and grouping of the charisms, their alternations likewise, the leadership also of one or another charism, whence results the then existing spirit of the time in its divine definiteness in the kingdom of God. We observe, in connection with this, that the order of tribes in the blessings of Moses departs, not only from the natural order, but from that observed in the blessings of Jacob. Neither the geography (Knobel), nor any thing else external, gives a sufficient explanation for this departure. As this freedom, corresponding essentially to grace, has its position and value for the work, the work-day of the kingdom of God, so finally the issue of the Mosaic blessing (Deu_33:26 sq.) is significant in reference to the rest, which from eternity lies at the foundation of this labor, in reference to the Sabbath, in which this labor must issue as its termination. That is, in the beautiful words of Lange: “The kingdom of heaven is both the deepest foundation and the highest revelation of the kingdom of God.”
The relation to Deuteronomy 32. The unity. The glory and the praise of Jehovah is here as there the beginning, the end, and the fundamental thought. The difference. Herder, too sharply: “as that between the curse and the blessing.” Better, with Schultz: “the song and the blessing supplement each other as negation and affirmation.” In that the reality in Israel, what it actually is, is prominent, in this its ideality, what it ought to be.
Division.—Title, Deu_33:1. Introduction, Deu_33:2-5. The blessings upon the tribes, Deu_33:6-25. The close, Deu_33:26-29.
EXEGETICAL AND CRITICAL
1. The title, Deu_33:1, brings out prominently the character, contents, and significance of that which follows. If the law, because of sin, suspends over Israel the curse, Moses personally takes his departure from his people, blessing them. The designation איש האלהים, which is not found elsewhere in the Pentateuch, comp. Jos_14:6; Psalms 90 in the title, points with the finger of an intimate cotemporary to the import of the person, and thus makes apparent the significance of his blessing. The expression denotes a personally near position to God, intercourse with Him, and hence is used to describe the official, prophetic qualification (1Sa_9:6; 1Ti_6:11; 2Pe_1:21). Before his death (Gen_27:4) presents the situation in its solemn earnestness. The repeated and still at last announced imminent death-penalty (Deu_32:48 sq.) illuminates the weight and value of the words which follow, the impression which they must make, as coming from one just about to die, and is also a time announcement, showing that Moses immediately after the song, and upon the same day, completed these blessings.
2. Deu_33:2-5. The introduction takes us up to the only true fountain of all blessing, to Jehovah revealed to Israel. Thus at the very beginning of Deu_33:2. The description of the law-giving through which Israel was and should be this nation, is geographically poetical, brought out through the figure of the sunlight in its glory streaming from every side, corresponding to the all-embracing majesty and greatness of the Lord, because its glory reveals itself from the most remote points at the same time, and consequently fills a wide horizon with the light and splendor of its manifestation. In order to state at once that of which he treats, and to which all further details are sub-servient—for it is scarcely possible that other manifestations of Jehovah can here be referred to (Knob.)—and as to those coming from Egypt, Sinai was the nearest eminence, so Sinai in the South is first named (comp. Deu_1:2). At midday here the eternal sun, as God, sets up his throne, and there his full light appears. The Edomite mountain region, שעיר, as it forms the eastward limits of the wilderness in which Jehovah found Israel (Deu_32:10) connects with this position in the figure here used, the breaking forth (זרה) of the light (Tit_2:11). פארנ (Deu_1:1) the mountain of Azazimeh, located in the North, and for the most part chalk-masses, and hence in their reflection of the blinding sunlight agreeing well with the shining forth here connected with them. Kadesh is located there, and thus—to remove any misunderstanding, since it might have been thought that the mountains of Et-Tih, lying not far above Sinai, were referred to by the term, the mountains of Paran—מרבבת קדש might be rendered with Herder, Knobel and Others, “from the heights of Kadesh,” but then we should have to read רְבָבוֹת ּקָדֵש does not require the rendering ten thousands (as רְבָבָה32:30), since רבב signifies to heap up, to extend. But the ordinary explanation also meets the parallelism. While the “heights of Kadesh” indeed would only supplement what was already expressed by the Mount Paran, the holy myriads, i.e., the angel hosts, well agrees with the geographical details, the earth localities, completing them by the reference to heaven, (Act_7:53; Heb_2:2; Gal_3:19), which is neither “a mere idle fancy,” nor “an idea elsewhere foreign to the Old Testament, nor even a thought too lately introduced here” (Knobel). In this latter view, indeed, the explanation alluded to gives the best transition to the last clause of the verse, (comp. Jdg_5:4-5; Hab_3:3; Psa_68:17; Gen_28:12; Gen_32:2; 1Ki_22:19; Isaiah 6, etc.Mat_26:53; Heb_12:22; Rev_5:11; Jude Deu_33:14). Since למו refers to the Israelites, they are clearly not the myriads. The מן is not to be taken as synonymous with עִם, in which case we should have to read instead of ןאתָה poet: to come forth, ואָתּוֹ with him out of holy myriads, namely those who came with him, in order to express the thought of such a following or attendance. [“The verse thus forms a poetical description of the vast arena upon which this glorious manifestation of the Lord in the giving of the covenant took place.” Bib. Com. And Keil well adds “this manifestation of God formed the basis for all subsequent manifestations of the omnipotence and grace of the Lord for the salvation of His people, Jdg_5:4; Heb_3:3.”—A. G.]. The last and fifth clause completes those two doubled clauses, as answering the question why this manifestation? The thought is thus suggested that it is the giving of the law to Israel which was the object in view. But the expression from his right hand (thus going out from it) justifies the expectation of a gift, and scarcely any other than symbolically, the fire, really the law (Hab_3:4 does not give a proper and full explanation). Comp. Deu_4:11; Deu_4:36. But אֵשׁ דַּת cannot be rendered ungrammatically fiery law. It is either fire of law, [so the margin in the A. V.,—A. G.], or fire, as in apposition with the law, in connection with which the law was given. De Wette, and Others, refer it to the pillar of fire, for direction, i.e., through which their way was pointed out. But the assertion of De Wette Knobel, that דַּת is only a recent Hebrew word, adopted from the Persian, has been too readily accepted as true by Schultz, Keil, and Others. Comp. on the contrary Havernick’s Intro., I. 1, who argues in favor of a Hebrew derivation from דִין רוּן. It must be a primitive term as a comparison of languages shows, i.e., Sanscrit dhâ, Greek θε (τίθημι) German Thun. “Aramaisms or Chaldaisms testify, as well, in favor of a very early as of a late composition.” (L. Kœnig, Alttest. Studien II.) The very early form דַּת would correspond well with the poetic אתה. Knobel reads אַשֵׁדֹות and explains: out of his hand shoot forth lightning flashes (outpourings, Deu_3:17 Num_21:15). Keil reads with great confidence (after the conjecture of Böttcher), אִשֶּׁדֶת in the sense of “fire of throwing,” fire darting (Exo_19:16). Schultz: fire missile. [The reference to the fire and lightnings which attended the giving of the law is clear. The supposition of the pillar of fire is entirely out of place, and must be rejected. But whether the words אש דת are to be read as one word, and if so how that word is to be pointed, is an open question. The reading proposed by Keil has in its favor some MSS. authority, and meets the necessities of the case so well that it seems now to be generally accepted.—A. G.].
Deu_33:3. אף. Confirming that which precedes. חבכ, found only here, and signifies in general to love—according to the meaning in kindred dialects. It is not however as Knobel holds, the conceiving of an affection once, but rather an enduring love. חֹב is the lap or bosom, and thus it expresses the cherishing love. (Others: the concealing, protecting) affection. עמים. The thought of other nations than Israel is here out of place; it appears in Deu_32:8 from the contrast of Israel to the nations. Although it should not be translated “the tribes of Israel,” Knobel, yet still they are specially to be thought of; but generally the word is to be taken in the sense of the promises to the patriarchs (Gen_17:4; particularly Gen_28:3, Gen_35:11; Gen_48:4; Gen_48:19). According to the promise Jehovah cherishes in reference to Israel, nations in His bosom, i.e., in the purpose of His love. The subject clause is placed first, to which the three following members correspond. Since it is Jehovah who is spoken of, his saints can only be those of Jehovah, and as the holy myriads, Deu_33:2, so the all justifies the conjecture that the Angels of God are referred to; who are sent forth as the ministers of those who are the heirs of salvation, Heb_1:14. But as the discourse is of Jehovah, so in this blessing it is directed to Israel, and in thy hand, therefore leaving out of view the harshness sought to be justified from Psa_49:19, can only refer to Israel. That the heavenly hosts are in Israel’s power, i.e., are devoted to his service, after Gen_28:12; Gen_32:2, after the allusion to them shortly before, for the law-giving at Sinai, after Deu_4:7, etc., cannot be regarded as too boldly spoken. תָכָה is to bend, turn, whither; and so explains the בידך of a service which the angels rendered. That the Israelites in the power of God followed at the foot of. the ark of the covenant, (Knobel), and the like, is saying far too little, in itself, and for this passage; and the words can scarcely be understood of being thrust down, prostrated, of being banded together, encamped, either as disciples (Herder) or as those swearing allegiance (Herxheimer). לרגלך, after thy footstep. Whither thou movest, the hosts of God from heaven move after His hosts upon the earth. Knobel in his perplexity assigns the last member to the following verse. Understanding it of Jehovah, which is the most obvious view, it strengthens the preceding thought in the highest measure. Keil takes ישא as distributive, i.e., each one of them rises up to receive thy utterances. But how can Israel be suddenly taken as the subject, as receiving from the words of God with Moses (the law), or even Moses (Knobel) since he received out of these revelations (the statutes of God)? מדברתיך on account of thy (Israel) discourses, utterances with God, i.e., prayers. Deu_4:7 gives an excellent explanation. Comp. Num_10:34 sq.; Exo_14:19. Jehovah Himself rises up when Israel speaks to Him. [This ingenious exposition of Schroeder avoids the necessity for supposing any change of person, accounts for the singular ישא, and agrees well with the context. It is suggestive, and well worthy of consideration. Keil paraphrases the verse: “He embraces all nations in His love, has all His holy angels in His hand, so that they lie at His feet, and rise up at His word.” On the whole Schroeder’s view is the better.—A. G.]. After Deu_33:3 has in this way connected the glory of Israel with the glory of Jehovah (Deu_33:2), the communion of the two in the law follows now most appropriately in Deu_33:4. The Jews regard this verse as a citation, taken from the lips of Israel. Hengstenberg: “Moses forgets himself, as it were, places himself upon the standpoint of the people, who in thankful love should rejoice in the favor of God shown to him. Thus Habakkuk in the last verse of his prophecy. Psalms 20, 21. In the New Testament Joh_21:24. And we are familiar with similar examples in the Christian lyrists.” Comp. also Deu_32:31. The supposition, however, of a redaction, easily understood by a reference to the filial piety of Joshua, is natural, who instead of “He commanded Moses a law,” places “Moses commanded us a law.” [Moses however has so completely and uniformly identified himself with the people, that the supposition that he does so here, and actually spake the words as they are recorded, though he did not write them, is much more natural. The piety of Joshua would lead him to record the words, as they were uttered, not to give them any new form.—A. G.].The repetition of the ל is not necessary in the second clause. Comp. Deu_4:6 sq. (Rom_3:2); Joh_1:17; Joh_7:19. Upon קהלה comp. Deu_5:19; Deu_9:10; Deu_10:4; Deu_4:10; Deu_18:16. Deu_33:5. Jehovah is the subject, as this shows that Deu_33:4 was originally uttered as suggested above תּוֹרָח צִוָּה אֶת משֶׁה After the expression of the communion in the law, he closes now with that through the theocracy (Jeshurun, comp. upon Deu_32:15). The law Israel’s, the kingdom Jehovah’s (Exo_15:18). Knobel, when he gathered the heads of the people, sq., comp. Deu_4:10, etc., (Exo_19:24).
3. Deu_33:6-25. The easy natural connection of the blessings upon the individual tribes, with what precedes, arises out of the common relations to Jehovah, and the rich promises to Israel. Thus the Mediator of the law is the speaker of the blessings. And first
Deu_33:6. Reuben: A moderated wish and blessing for the first-born, but one who was already displaced, Gen_49:8 sq. מספר is something easily counted (Deu_4:27; Gen_34:30), and can scarcely therefore be taken to designate that which is innumerable. (Herder: His men should be numerous again). The negation appears clearly as an explanation of יהי, since a co-reference to ויהי in the following clause, cannot well be regarded as allowable. [See the rule, Ewald, § 351, as referred to by Keil, p. 500, who however disregards it here and carries the negation to the second clause.—A. G.]. The view of Knobel, and others is perhaps the best, because he had sunk down to a small number; still there remains a blessing therewith, and the natural claim of Reuben, according to the judgment of Jacob, as also the low note which Moses here struck, was not altered, (comp. Num_16:1 sq.; 1Ch_5:3 sq.). He should not entirely disappear as a tribe, (Gen_42:2; Gen_43:8) should much more remain while Simeon is passed over in silence as dead. Some MSS. of the Sept. interpolate the name of Simeon in the second clause, and connect it with: ἔστω πολὺς έν ἀριθμῷ. Herxheimer speaks of a “happy life;” Knobel of a “prosperous condition.” Both remind us of Reuben’s local distant position, exposed to Moabitish and Arabian inroads.—[The Moabitish stone so lately discovered shows that the cities of the Reubenites assigned to them by Joshua, were for the most part taken by the Moabites. They seem also to have wrested in part some of the cities assigned to the more warlike and energetic tribe of Gad. Schlottmann, Die Siegesaule Mesa. The Moabite Stone by Christian De Ginsburg, LL. D., London, 1870.—A. G.]—According to Num_26:7 this tribe, and still more that of Simeon, had suffered considerable losses. Num_25:14 should be considered in connection with the latter tribe; but it still bad a continued existence (1 Chronicles 4), so that the circumstances of a later time give no occasion for the omission of this tribe in the blessings of Moses. But it is in accordance with the Messianic and redeeming character of Judah that it receives into itself, as it were, the tribe of Simeon, Jdg_1:3; as indeed this tribe had its location within the bounds of Judah, Jos_19:2 sq.—[Simeon shared in the general blessings; but as dispersed in Israel, he had no individual blessing. This tribe had not, like that of Levi, made any efforts to retrieve its position, or to remove the stain which rested upon it, but had added new sins to that which brought upon it the curse of Jacob. Although they did not perish utterly (1Ch_4:24; 1Ch_4:39-43), they were still regarded as included with the other tribes, especially with Judah, with whose “fate and objects,” as Schultz remarks, “they shared as far as possible.”—A. G.]
Deu_33:7. Judah. After the omission of Simeon, Judah as the head-tribe follows upon the nominally first-born (Reuben). This blessing is the first introduced through the peculiar formula (וזאת); it is distinguished also by the method of prayer used (Gen_9:26). The striking brevity points to the rich details in the blessing of Jacob. The voice of Judah is not merely his prayer for a prosperous return after he had gone out into the earlier contests (Hengstenberg, Keil), but according to Lange’s finer feeling, something mysterious, i.e., the utterance of a desire after a return generally out of all, even the last struggle, into the glory of a peaceful dominion.—Unto his people embraces as Gen_49:10, more certainly, than the Israelitish tribes. (Herder, perhaps too strongly: “a tribe which thirsts for the end of the pilgrimage”). Upon the pre-eminence of Judah comp. Num_2:7; Num_10:14; Num_23:24. Hengstenberg’s Christologie, 2 Edition I. s. 88. For the criticism upon the historical explanation see Knobel, p. 344. But his own view of this passage, as referring to the flight of David from before Saul is too personal entirely for a tribal blessing. Comp. Deu_33:12.—[Knobel, after an allusion to the explanation given above, which he rejects, discusses and lays aside one by one, the views that it refers to the days of Jehoiachin, to the disruption under Rehoboam, to the period of David’s residence as king at Hebron, and fixes as the only possible sense the time of David’s flight from Saul. The reasoning he adopts, viz. that the circumstances of the history at each of these periods cannot well be made to agree with the words in question, bears against his own assumption. “For” (Bib. Com.) “it is impossible, on his own principles, to explain how the disasters, apostacies and confusion of Saul’s reign and of the times of the Judges could have happened at a date not long preceding that in which the song was penned—a song which everywhere speaks of peace and plenty.”—A. G.]—Schultz strangely calls in question the idea of a return in בוא. As the preposition ב belonging peculiarly to this root denotes entrance (בית ,באה), so the verb signifies to enter. The Hiph. can only be either: to effect an entrance into his allotted inheritance in Canaan (J. H. Michaelis, Herder), with which the exalted character of the blessing upon Judah does not accord, because that was not less to be desired for all Israel, or: to make an entrance again to his home, and with this to his people with whom he dwells. That the separation from his people supposed, can be no other than that occasioned by his warlike expedition, is clear from what follows. There is here a similar mingling of war and victory (peace) as in Gen_49:8 sq. (The explanation of Schultz: “give to him the people,” is very nearly the opposite of the text, which says: “bring him to his people,” and the אל is not so much: bring him to the king of his people, as: king over his people.) רב לו, scarcely (Deu_3:26) be sufficient for him, for if Judah’s own hand is sufficient for him, what need is there of the Lord’s help as immediately follows! Others: He has hands sufficient (!). Farfetched: He stretches out widely (רבב), or: upon his side, fights (ריב) for him. A participle from ריב to thrust, press, strive. לו: “for his people;” for himself, would not suit the connection. We might also refer תהיה from the end of the clause to ידיו. His hands, fighting for him, help, sq., be thou: Because contending for Israel, Judah is thought of as in straits, hence the prayer for help from his adversaries, and assistance against them. Deu_33:8-11. Levi: As Judah had the pre-eminence in external things, so the blessing of the tribe of Levi is clearly connected with it, on account of its pre-eminence internally, but it can only come after Judah, partly because, Gen_49:7, Levi is scattered as a tribe, and partly for a criticism upon those who know so much of the hierarchy in the Old Testament. What Judah was for Israel, Levi was in Israel. The prevalent tone of this blessing in its reference to Jehovah points also to the connection of the two. For the Thummim and Urim comp. Upon Exo_28:30. (Hengstenberg, Egypt., p. 154), a pluralis majestatis, the “medium through which Israel might have the advantage of light and infallible truth, as it designates the assemblage of all lights, and of all perfection and infallibility.” [The article in Smith’s Bib. Dict., by Prof. E. H. Plumptre, gives, perhaps, as clear and satisfactory a theory of the Urim and Thummim as we can now attain. It includes however conjectures and suppositions, which a fuller knowledge will probably show to be unfounded. The general end and purpose is clear, but how the divine will was manifested, is involved in uncertainty.—A. G.]. Thummim here, before Urim, as it does not occur elsewhere, brings into prominence (according to Hupfeld, viewed as having a positive import), “the sincerity of mind, the right position of the heart towards God and man,” because such perfection could be asserted of Levi. The divine illumination, for his judicial decisions (Deu_17:9) which belongs to him, is based upon this. Others regard it as a wish; let both be and remain with him. Of this tribe as an ideal person (Deu_33:9; Deu_33:11, plural) or of the idealized tribe-father (?) it is then said that he is חסידi.e., that Levi in all this, comes into view only as the bearer of the divine חֶסֶד, viz., as participating in the grace of God, standing in the covenant of grace with Jehovah, as His chosen one. [חסד designates Levi as the object of the divine choice and favor, and not his moral character. But still there has obviously, from the whole blessing here, when compared with that in Gen_49:5-7, been a great change in the moral and religious character of this tribe. A change which the events in the intervening history illustrates; especially those recorded in Exo_32:26 sq., and Num_25:11 sq.—A.G.]. After such an emphatic allusion to the distinguished honor of the tribe (comp. Intro., § 4, I.) with reference to the high-priesthood in Levi there follows an historical reference, for Levi must have changed the curse of Jacob first into a blessing through his standing (Exodus 17) as through his falling (Numbers 20) if indeed this latter reference is in place here. V. Gerlach cites Exo_17:7 only, which is sometimes called both Massah and Meribah. [Both passages are referred to. The two provings by means of water are chosen, “because in their correlation there they were best adapted to represent the beginning and the end, and therefore the whole of the temptation.” Schultz.—A. G.]. תריבהוKnobel renders arbitrarily: “thou blamedst.” But if not on that account, still on account of the עַל־מֵי there may be a reference also to Num_20:13, a slight intimation of the sin of the two chief personalities of the tribe, i.e., of Moses as well as Aaron. If we hold that the probable address of Jehovah, in thy Thummim, sq., in connection with the seventh verse continues even in the second clause, then we must interpret the provings and strifes as introduced indeed by the people, but as fundamentally proceeding from Jehovah, according to Deu_8:2 sq. But in this latter passage it is the whole people who are spoken of, and indeed their humiliation and trial by the Lord; while here it avails peculiarly of Levi, and indeed his trial and strifes. This latter term sounds somewhat strange when used of God to Levi, while it is on the contrary classic with respect to the conduct of the people towards Moses and Aaron (Exo_17:2; Num_20:3; Num_20:2), and toward Jehovah (Exo_17:7 : Num_20:13). Comp. further Deu_6:16; Deu_9:22. But why this difference? The reference to the Lord may very well, in the second clause, pass over into the address of Israel in order to return again at the close of Deu_33:9 sq. to Jehovah! With this most natural interpretation we gain perhaps a reference of the provings on the side of the people to the Thummim, and of their strifes to the Urim; and moreover a reason why the former precedes the latter here. Israel had proved or tested before all the faithfulness of Levi, of God, then truly also striven against the light of Levi and of God. The prominent reference in Deu_33:8 to Exodus 18 agrees well with Deu_33:9 also, as in any case the following references are on this supposition more appropriately added than if Numbers 20 still came between. He denies the strongest natural ties when the interest of Jehovah are concerned, Deu_13:7 sq. (Mat_10:37; Mat_19:29; Luk_14:26). The cases referred to: Exo_32:26 sq. (Num_25:7 sq.). Knobel applies it only to the entire concession to his divine calling. Others refer to Lev_21:11, or understand it of his not accepting persons, of the impartiality of the Levitical criminal judge (Deu_1:17). כי gives a proof of the described disposition through his observing and guarding (Deu_32:10); because they held fast what God had spoken from Sinai, and had shown themselves to be the guardians of the covenant proclaimed there, even with the sword. Upon these historical events rests finally, as upon its basis, the description of Levi’s calling. Deu_33:10 relates chiefly to his duties as Deu_33:11 is full of promise. Comp. Deu_17:9 sq.; Deu_24:8. The incense service is in the holy place, the sacrificial service in the court.—(At thy nose) the nose as the prominent member for the face, thus the same as before thee; perhaps also with reference to his anger. חילו, not his substance, revenues, but the strength, which needs the divine blessing for resisting, as well as for working, e.g. in his judicial activity and office (Schultz). The work must on account of the תרצה refer here to the sacrifices. The loins (dual) of the lower part of the back come so far into view as with their crushing (Deu_32:39), whoever has risen up against him must become powerless and fall away; parallel to the first clause. קמיו (Exo_15:7) especially those rising against his priesthood (Numbers 16) as against his judicial office (Deu_17:12).—The haters (Deu_32:47) should not indeed proceed to an actual revolt or outbreak. קמיו and יקומין, a play upon words. Their hatred is parallel to the favor, acceptance, of the Lord, in the second clause. מן occurs only here in this position [it usually stands before the infinitive.—A. G.]. As it is with Judah’s enemies, so with those who rise up and hate Levi; and thus the two blessings run parallel even to the end.
Deu_33:12. Benjamin.—As the blessing of the later born, Judah, precedes that of his brother Levi, so also of the sons of Rachel the younger comes before the elder, Joseph. This blessing lies directly in the face of the hypothesis of Knobel as to the origin of chap. 33 at the time of David’s flight, making Deu_33:7 relate to the desire for David, and Deu_33:11 an expression of the sharp, Stern wish against Saul, etc. Saul might indeed be for Benjamin what David should be for Judah. The beloved of Jacob (Gen_44:20) here appears as the beloved of the Lord, and thus first truly as the son of prosperity (Gen_35:18). This distinguishing relation to the Lord becomes to Benjamin a dwelling, and thus describes how he dwells and lives rather than where. For עליו, which Knobel designates as “very difficult,” cannot refer to a settlement by the temple, but if not, according to the fundamental view of chap. 32, to one grounded upon the Rock Jehovah, still in accordance with Deu_1:31 or Deu_32:11 to one whose existence is supported by Jehovah. שכן usually refers to the presence of the Lord (12. 5, 11, etc.) and hence this thought floats before the mind of expositors; but it occurs here, as in Deu_33:20, of the sleeping lion! It is scarcely possible that the participation of Benjamin in the place chosen for the sanctuary (Jos_18:28) should be referred to here, nor even the mountain-district which fell to this tribe, and might symbolize its rest upon the eternal Rock. The founding [dwelling] upon Jehovah is not therefore anything local, but a property in which Benjamin stands as the representative of all Israel (comp. Deu_33:28), as the designation at the very beginning of the blessing also may apply to all the people (Psa_60:5; Jer_11:15). The Sept. reads עליו as if it were אֶלְיוֹן, and connects it with the following clause. The security [safety] which grows out of the dwelling founded upon the Lord is also not merely for Benjamin, but equally for the other tribes (Deu_33:28); and with this the reference of חפף is put beyond question. The peculiar word is without doubt connected with חבב (Deu_33:3); הוֹף is the edge, border; thus truly: surrounding, protecting. The עליו is repeated with marked emphasis: upon such a rock. Benjamin is a protecting tower for others. The connection with the blessing of Jacob (Gen_49:27) is effected through כל־היום, which is equivalent to the “morning and evening” there. The warlike character ascribed to him there, appears now in the service of others, so that only the fruits of it, the enjoyment, come into view here. The third clause is parallel to the first, and confirms the security of Benjamin and of that which he protects, as it illustrates more fully the repeated עליו. The shoulders obviously come into view with reference to the bearing; the dwelling is of Benjamin, who is the subject here, so that His is equivalent to Jehovah’s. Comp. Deu_1:31; Deu_32:11. As Jehovah appears as the Rock, so also as the eagle. The representative character of the last of the twelve sons of Israel with respect to the whole people gives rise to this feature in the blessing, which is also ascribed to Israel generally. (Knobel makes Jehovah the subject, and explains the dwelling as referring to the position of the tabernacle at Gibeon between the mountain-ridges of Benjamin.)—[Knobel’s view which he rests mainly upon the geographical position of Gibeon is certainly far less tenable, than that which explains the dwelling of the residence of Jehovah in the temple afterwards built in the land of this tribe. But the subject is clearly Benjamin, as Schroeder holds, although the comparison is rather with the father who carries his sons while tender and young, than with the eagle.—A. G.]
Deu_33:13-17. Joseph. We have here a fullness of details and of words as with Levi, which surely has its origin here, as also in Genesis 49, in the fact that it is a double blessing both of Ephraim and Manasseh. The elaborated and figurative language corresponds well with the fact that Joseph is Israel’s ornament and glory as over against the Egyptians (Herder: “The kindness of Joseph is still ever before the eyes of him who utters the blessing, and his sons are clothed in the rich beauty of their father”). As in all cases, especially in the dwelling of Benjamin, the reference to Canaan is predominant, so the progress from the blessing, Genesis 49, to that spoken here, is marked by the prominence given to his inheritance. The author of such blessings upon his land is Jehovah; the second causes (מן is equivalent to through or with) are given in the accumulated expressions which follow. The waters from beneath (richness in springs, Deu_8:7), as from above, according to Gen_49:25, whence some have altered the explicative מטל into מֵעָל (Gen_27:28). It is a question whether in Deu_33:18 the words treat of productions matured by the influence of the sun, and also by that of the moon in its different phases (Keil), or of the fruits which ripen only once in a year, and those which grow in each month, fruits of all seasons of the year (Knobel). ומראש, Deu_33:15, as ומתהום (Deu_33:13), unless מגד is to be supplied. Whether olive-groves, or vineyards, or merely the rich and beautiful wild forests, are referred to, is uncertain. The reference to Gen_49:26 and the parallelism exclude the explanation of קרם (literally: what is before, used both in a local and temporal sense) as the east, although this in itself is allowable, and Johlson retains it here with reference to the easterly mountains of Gilead, assigned to Manasseh. The poetical expression celebrates the strength and sublimity of the mountain-region. Deu_33:16. Moses here first sums up still all that relates to the land, but makes prominent immediately after the earth: and all its fullness, significantly for the transition to the person of Joseph, the affection, grace and good-will of the Lord in a setting both genuinely Mosaic (Exo_3:2), and at the same time, as Gen_49:24 shows, in full harmony with that of Jacob. It is not, however, so much “an addition of the spiritual blessings of the covenant of grace to those merely natural,” as rather an addition to the needy (as Joseph himself had been in Egypt, as Israel always is) of divine mercy permanently shadowed forth, which, as is evident, forms the basis of all that is said, and is itself the very kernel of the whole remarkable utterance. Hence we have not now as before וּמִ־, but neither an accusative of the instrument, nor of a more precise definition (Schultz: “and indeed through the good-will,” etc.); but רְצוֹן is abstract, on which account, and because at the same time all is included, it is connected with the feminine form (תבואתה), as in a neuter sense. For the rest comp. Gen_49:26. נזיר retains the reflexive signification: who has separated himself through the plan or disposition of his life upon which he devoutly entered, but is not to be taken in the moral sense Gen_39:8, much less in the sense of a ritual abstinence, but rather in the sense of one who has consecrated himself to the Lord, as an instrument of His holy purposes with Israel, as he himself interprets or explains it to his brethren, Gen_1:20. The expression has nothing to do with נֵזֶר, “diadem” (Johlson: “the crowned”). But even the signification, “prince” (Delitzsch), is not established at least by the reference to Lam_4:7. Schultz refers it “to the esteem in which he was held by the tribe-father, Jacob.”—The head and the top of the head (crown) point to the long hair of the Nazarite; but whether the divine good-will and all blessings are to be viewed as a garland upon the head is questionable. It is simply said to come upon him, that it may be his lot and portion. Deu_33:17. The description introduces here a figure corresponding to the fruitfulness of the land with reference to the firstling of Joseph, i.e. according to Gen_48:14 sq., Ephraim; although the closing member shows that Manasseh, the first-born in the order of nature, is included, but in less power and potency. To refer it to Joshua (V. Gerlach, Schultz) is too personal; even in Levi Aaron is not individualized. The glory (majesty) which is attributed to Ephraim, or which is desired for him, should manifest itself, make itself felt through peculiar remarkable strength, hence the horns, as the pride and strength of the bullock, give the tone and coloring to the statement, especially the horns of the רְאֵם, the wild bullock, either from רָם, to be high, or רָעַם, the outbreaking, raging (comp. Num_23:22; Num_24:8; Psa_22:21). After the results of such power have been extended even to the remotest nations, the ends of the earth (in apposition), unless together [even to] is to be supplied (“which easily appears as the most fearful power.” Schultz); the horns of the first born are explained at the same time as the thousands of Manasseh; an explanation which has a “joyful ring and tone.” Schultz (Jos_17:14 sq.).
Deu_33:18-19. Zebulon and Issachar. After the two sons of Rachel, we have now the sixth and fifth sons of Leah. As Benjamin closing the births of Rachel comes before Joseph, so Zebulon closing those of Leah stands before Issachar; or it is as with Ephraim and Manasseh, even as Judah before Levi. Its purport is very similar to Gen_49:13 sq.; but the address here is to Zebulon alone. So certain is the blessing, that each tribe is directly called upon to rejoice. Deu_33:18. Still the occasion, nature and object of this rejoicing is the peculiarity of each tribe, fixed already at the blessing of Jacob (Gen_49:13 sq.), but almost directly the opposite the one to the other; in the one, the wide-world enterprise and efforts; in the other the comfortable enjoyment of home life (Gen_25:27). This contrast serves to complete both. Graf, Keil, miss the characteristic feature of the picture when they explain the going out and tents as equivalent to labor and rest, and apply both, to both tribes. The parallelism of the clauses is the parallelism of the brothers. The outgoing is that of the shipping and commercial life of Zebulon; in the tents applies to the grazing and agricultural pursuits of Issachar. Schultz: In thy tents, i.e. “in order to furnish animals for the caravan-merchants, or to become the bearers of their goods.” (Herder: “The outgoing, as the contrast with Issachar shows, is the departure from the tents; Zebulon will use its vicinity to Sidon and the coast for the purposes of trade through a variety of industries abroad,” etc.). The peoples, Deu_33:19, without any precise definition, must refer to the other nations of the world, who in distinction from the aggressive method (as in Deu_33:17), are here in an attractive, but Still undefined way, called to the mountain. This calling is attributed to both tribes dwelling together: to Zebulon, because of his wide world commerce and intercourse; to Issachar, because from its easterly and southerly mountain-district, through which it is the beloved Land, and as it appears with its mountain-heights from the sea (Deu_3:25), it represents and symbolizes the mountain (chap. 7) in prospect as the dwelling-place of Jehovah (Exo_15:17), and thus awakens a sursum corda in the seamen. (Keil: Moriah, Gen_22:14.—[But Keil holds that while Moriah has thus been designated and sanctified by the sacrifice of Isaac required of Abraham, there is no distinct or direct allusion to this mountain in the words of Moses here,—A. G.]—Herder: Tabor; Knobel: Carmel.). The sacrifices [slain-offerings] offered there, not burnt-offerings, as is clear from the sacrificial meals connected with them, to which the nations are invited as guests, are זִבְחֵי־צֶדֶק, i.e. such as bring out clearly the moral quality of Israel as the people of the law (Deu_6:25; Deu_25:15), include praise and thank-offering of every kind; and thus serve to introduce what follows. Zebulon and Issachar have, namely, such an occasion for praise and thankfulness, and must give them a sacrificial expression, since they call masses, troops, to such communion with the God of Israel,—for, sq. שׁפע used of the bringing together, gain, wealth; “both by commerce and the catch of fish, purple snails, bathing-sponges,” (Knobel), “the abundance which the nations bring over the sea, Isa_60:5; Isa_60:16.” Schultz: “the riches and treasures of both sea and land, Isa_66:11-12,” Keil. Sand is then equivalent to strand, and the שְׁפֻנֶי טְמוּנֵי (a play upon words) is to be taken as: the treasures, jewels, or: the most hidden treasures. According to Knobel the author refers to the glass so highly prized by the ancients, which was found in the sand of the Belus southerly from Akko. ינק to apply closely to anything, here for the drawing in of the sea, as the mother’s milk. Comp. for the whole Psa_22:27 sq., and for the distinction between the idea and the reality, which forms an insoluble difficulty here for the historical exegete, since Zebulon and Issachar afterwards never in reality reached to the Mediterranean Sea; see Schultz, p. 705. [The distinction involves no difficulty if we keep in mind the Messianic thought which is contained in the passage, and which receives its explanation and illustration in the Psalm above referred to. Comp. also Isa_60:1-22; Isa_66:11-12.—A. G.]. Deu_33:20-21. Gad. The sons of the handmaidens follow, and first the first-born of Zilpah, Leah’s handmaid. The praise of the Lord (Gen_9:26) implies the existence already of that which was about to be said. Jehovah gave the tribe a wide inheritance in the region of Sihon, and unlimited space, (Gen_26:22), also for further conquests. (Deu_12:20; Deu_19:8). For Gad appears already, Gen_49:19, as a victorious warrior; here as a lion (Knobel, lioness) “who destroys even the last remnants of the Amorites” (Schultz), or as Knobel, “plunders and consumes those encamped in quiet security.—Arm is equivalent to strength, and the crown of the head to the command, leadership. ראשית, Deu_33:21, as the following שׁם shows, refers to the first portion of the land, which Gad held on the farther side of Jordan, (Numbers 32), which was conceded to him, and which he had to determine and organize as a leader and ruler; which was reserved to him as such; or according to Knobel: “Since the portion conceded to Gad for his bravery was especially only something preserved or kept, because the condition of Moses (Num_32:19) must first be fulfilled before the regular legal occupation could take place.” (Onkelos, Raschi: For there the grace of the law-giver (Moses) is concealed, and similar numerous explanations)! If it refers to Moses, it must be, that there the portion defined by the law-giver is preserved. (Johlson: “For there the portion of the leader is preserved”). [מְחֹקֵק might refer either to Moses or to Gad; but as Gad is said to have chosen the first portion for Himself, it can only refer here to Gad, who is called the leader, ruler, because of his activity and bravery in the conquest of the land. See Num_32:2; Num_32:6, and also Keil, p. 509.—A. G.]. The heads of the people is equivalent to the leader of the people, at its head, thus descriptively of the whole tribe; or Gad at the head of Israel, as the head of the nation, and thus before all (Deu_3:18; Jos_4:12). Schultz, Keil: “to the heads of the people,” i.e., with them, joined himself to them.—The justice of the Lord is either: the Divine penal justice, and the judgments (his judgments) which he with the rest of Israel executed upon Canaan; or: because he performed before God and Israel, his duty, according to this command, he should not permit Israel to pass over alone.
Deu_33:22. Dan—the first-born of Rachel’s handmaid Bilhah. The serpent-like, Gen_49:17, is now the lion-like, but still with the characteristic trait of unexpected cunning. זנק literally, to draw the feet together for a spring. Knobel, renders מן־הבשן, from the plain: the lion usually has his lair upon the mountains, in the forests and thickets, but here in the treeless plains, and for that reason the more dangerous. Schultz explains the allusion to Bashan from the fact that lions, leopards, abound in the northern mountain caves more than elsewhere. Keil: “in the easterly Bashan these enemies were very dangerous to the herds.” (Son_4:8).
Deu_33:23. Naphtali.—The second son of Bilhah is still ever the graceful (Gen_49:21) but with a more decided and fuller expression. ברכת יה confirms the explanation of רצון given in verse 16. Favours—not as Schultz, which he causes, makes, but the good-will which Jehovah has to him, as He gives him the blessing for his portion.—The West (Sea) and the South gives one an idea of the favors of Jehovah to Naphtali, and the Divine blessing; although his land lay in the North, far from the sea, it should still enjoy the healthful freshness of the sea, as well as the genial warmth of the South. He dwells upon the beautiful sea of Gennessaret, where tropical fruits are produced. Should this be ים? The address imperative. [The דָרוֹם does not necessarily refer to the South, bat rather to the natutural characteristics of the climate of a part of his inheritance, which bordered upon the Sea of Galilee, and which was a warm, sunny region. Robinson, Porter, and other travellers, call attention to the beauty and fertility of this region. And here, too, there is the same distinction as before between the idea and the reality, showing how impossible it is to interpret these blessings merely historically.—A. G.]. Deu_33:24-25. Asher.—The second son of Zilpah closes the blessings, a position for which his name was significant. (Blessedness). Deu_33:24. With children, rather before or above the sons, (Jdg_5:24,)—i.e., above the sons who are blessed; standing at the close of the blessings of Moses, and parallel with אחיו in the second clause, it is naturally the sons of Jacob, above whom he is blessed. רצוי the favor of God (Deu_23:16). The rich picture of his oil possessions, or generally of his fat and fertile land, completes that given, Gen_49:20. Deu_33:25. The promise of lasting security is added to all the rest and completes it. Iron and brass.—Knobel: “Thy castles and strongholds shall have their doors and bars of these materials.” Others: “Thy iron and brass containing mountains (Deu_8:9) are thy strongholds.” Keil: “As strong and impregnable are thy dwellings, as if they were built of iron and brass.” [Nearly all the recent expositors adopt the rendering of מנעלך, by bars or bolts. But that chosen in our version is consistent with the Hebrew, has in its favor the older versions, and presents in an expressive figure the strength and firmness of Asher.—A. G.]. But what if the fastnesses were such, and no strength behind or within them? Hence it follows, and as thy days, or as long as he lives; so long shall he himself remain firm and strong. (דָבְאֶךְ, Knobel: “Thy security.” Keil: “Rest.” Herxheimer and others: As thy days, so let thy prosperity increase).
4. Deu_33:26-29. At the close of the blessings we have a return (Deu_33:26) to their beginning, and thus the whole is beautifully finished.—There is none like unto the God, there is not as God—namely, a God beside (Deu_32:12; Deu_4:7). Jeshurun (comp. upon Deu_32:15) the one addressed. [The punctuation scarcely admits of the rendering in our version, and the parallelism is against it.—A. G.]. The following parallel clauses delineate the almighty power and exaltation of God as availing for Israel’s help and redemption.—Who rideth upon (in) the heavens. שחק, as “the grinding,” or “ground to pieces,” extended, designating the clouds harboring the thunder, and also the ether. עזר, as in Deu_33:7, with ב equivalent to; engaged in thy help, for the purpose of helping, as thy helper. The parallelism of ובגאותו with בעזרך, reveals the majesty of God as having risen up for Israel’s help. Hence in Deu_33:27, even God Himself is the (dwelling) refuge (Psa_90:1), i.e., the permanent lodging (Knobel: Shelter, refuge, protection) because a God of the olden time, [the eternal God, A. V.], who has manifested Himself as God long before this time, (Deu_32:17) thus according to His eternity. Herxheimer, with an allusion to Deu_26:15, explains he heavens, the clouds, as the dwelling of the God of old against the parallelism, which as it introduces the heaven with אין כאל־, Deu_33:16, so now the earth with ומתחת ּמענה אלהי־ must therefore state the contrast underneath, upon the earth; but also from this side—not so much: holds out, extends or offers, as: underneath is he, and from thence the everlasting arm, thus a permanent support and preservation. It is not necessary to say for whom, as this is evident from the address to the people, and also from the following, which represents the activity of the hands for the poor or needy (Gen_49:24). Almighty exaltation above, eternal love underneath. As קרם points to the past, so עולם to the future, the nearest as the most remote. With His hands, Israel’s hands prevail, Deu_20:16-17; Deu_31:4. (Knobel supposes a derivation from מתח, and renders, “and the outstretching of the eternal arms.” Mendelssohn: “the dwelling of the primeval God, and the everlasting arms of the lower world.” Others: A refuge hast thou in the God of old, and under the arms of the eternal God). In connection with the dwelling which God is to His people, and as a result of the expulsion and destruction of His enemies (especially the Canaanites) Israel should dwell, Deu_33:28. בטח, because בדד, i.e., not because separated from all nations through His law, but because through the protection of God, through victory in the strength of God, saved, secured, from his enemies, whom God has removed from him, he dwells safely (Deu_12:10). Thus we have here something more than Hengstenberg upon Num_23:9, “a quiet and guarded seclusion.” Comp. Hupfeld, Ps. I., p. 64. The connection of בדד with the foregoing, recommends itself, even without the accent, against Hengstenberg, Schultz, Keil, Knobel. Just as little is אֵין־, “the fountain of Jacob.” Without insisting upon the unfitness of the expression with reference to dwelling, is it not over bold here (but comp. Isa_48:1; Psa_68:26) thus to represent Israel “as sprung from Jacob, in whom it has its source” (Keil) or, “in so far as it is one with Jacob, ever pouring forth from itself an increasing stream.” Schultz. Certainly Israel is no fountain in relation to Jacob, nor in connection with him, but Jacob must be the fountain of Israel. Generally, moreover, it is not so much here a parallel expression to Israel which is in view, as rather a parallel thought, to his secure, separate dwelling, and for this there is nothing more fitting (at the same time perhaps with a glance at מענה, Deu_33:27) than the eye of Jacob rejoicing in his secure dwelling, and one freed from enemies. The tribe-father directs, as it were, his eye satisfied to Israel, now come to its portion, to him in the promised land, striving after a look therein. (Even πηγὴ a fountain stands for: a corner of the eye). There is no perceptible destruction of the symmetry of the clauses of the verse upon this explanation. Comp. besides Deu_8:7 sq. [Schroeder’s view is ingenious, but he lays undue stress upon the phrase, “fountain of Jacob,” since that may obviously imply only that Israel is the fountain issuing from Jacob, and not necessarily the fountain from which Jacob flows. Keil meets the apparent impropriety in the construction of שכן with אל, “dwell into,” with the remark “that the dwelling involves the idea of spreading out over the land.” As this construction seems to preserve the parallelism, it is better to render, Israel shall dwell in safety. Alone the fountain of Jacob. To a land, etc.—A. G.]. אף the progressive relative clause, the heaven of this land or of Israel (Lev_26:19). Comp. Deu_33:13; Deu_11:14, (Gen_27:28), Deu_32:2. Deu_33:29 closes the whole blessing with which the last, best, happy condition of Israel, resting upon such divine (Deu_33:26-27) and truly human and earthly foundations, should not lie buried in silence. (Herder: “What a law-giver who thus closes! What a people who have such a God, such help, such a law, and such promises”). Literally: Thy blessedness, O Israel. אשרי plural, as many abstract nouns. The involved idea of grades, adjustments, must be understood morally. No happiness for Israel except upon a basis of right; its physical prosperity rests upon its moral. Hupfeld rightly regards the interpretation as a salutation, (“Blessings to thee, Hail to thee”), as without good ground, it is “a simple utterance.” The blessedness with reference to Israel, the last words of Moses, offer the significant point of union for Matthew 5. Who is like unto thee—parallel to that, there is none like unto God, O Jeshurun (Deu_33:26). The people, “singular” (Schultz), as its God, (Deu_28:10); Deu_4:7. ביהוה in the Lord, embraces the salvation through him, and victory in him; (Keil: “saved in the Lord”), Isa_45:17. This is now explained upon the two sides: the defensive shield (Gen_15:1), the offensive sword, (Rev_19:15; Rev_19:21). Comp. Deu_33:7; Deu_33:26. The parallel to Deu_33:26 is unmistakable here, and so also in גאותך: Israel’s excellency, Jehovah’s excellency! In consequence of which (Niphal) the dissembling flattery of the enemies; the feigned, affected subjection, as the fear of the mighty instils itself into them, (Herxheimer) “as the Gibeonites, Joshua 9”). דָּרַךְ denotes a victorious, ruling tread and step of the foot. Comp. Deu_32:13. Others: Of the placing of the foot upon the necks of the conquered (Jos_10:24). Michaelis: Of the idolatrous high places.
DOCTRINAL AND ETHICAL
1. Moses the man of God, and Christ also the Son of God, leave the earth uttering blessings, (Luk_24:50 sq.).
2. It is characteristic for the law generally, but especially for the Deuteronomic law-giving, that Moses begins from Sinai, even when he will bless.
3. The Sinaitic law-giving was a sunrise upon humanity. What the world’s history relates besides of the law, is to this as the star-light to the sunshine. There the night lasts, while here there is the clear light of day.
4. What the light signifies figuratively, that the “saints” present without a figure, for the nature of Jehovah, setting forth His holiness not only in the contrast between heaven and earth, but also in both its searching and illuminating, its requiring and blessing majesty.
5. The law—Israel’s possession and wealth.
6. With Reuben it is a matter of life, and barely not death: such characters are usual in the kingdom of God.
7. As Simeon, so now one may live and still be dead as to the kingdom of God; truly also without winning any direct importance for it, and still as to his own person be blessed.
8. As Judah for Israel, so also among the tribes of those in the van. Germany may claim the warlike leadership. [How far? in what respects?—A. G.].
9. Upon the relation of Levi to Judah, in the blessing of Moses. W. Neumann, History of the Messianic Prophecies, 1865, p. 73 sq., says: “First the outward power of the ruler, then the inward, glorifying consecration of the priesthood. Until at Sinai all salvation is in the gold-glittering of the kingly diadem. The princely sceptre of Judah must, in the strength of his God, overcome all dangers which may prevent the people from rest. When the land is reached, has passed now into the actual possession of the people, then the silver splendor of the priestly diadem, consecrating the blessing of the promise, pours itself over the whole existence, glorifying it. The name Levi meets us upon the high-priestly official ornament, upon the ground of the flashing green emerald, whose doubled rays are such that according to the Arabian tradition the viper cannot look upon it without destroying its sight, discloses to the inquiring mind a significant element in the relation in which this green ground of the glittering light stands to the nature of that calling in which Levi serves. The hopeful green deepens there into such an overwhelming clearness, that it becomes a flashing light which destroys all the darkness of death. The resemblance to the calling of Abraham lies near at hand, when Levi appears freed from family ties and bands.”
10. There is indeed a foolish and very harsh (pietistic), but surely also a sacred regardlessness of ordinary ties, as Levi proves.
11. Benjamin individualizes the fundamental characteristics of Israel, resting upon Jehovah.
12. Prayer and work present themselves in Judah; blessing and victory in Joseph; there we have more prominently the subjective side of Israel—here the objective. In regard to blessing, Jacob has already determined the formula or measure for Israel, Gen_48:20,—“as Ephraim and Manasseh.”
13. As Zebulon, in connection with Issachar, so the more varied temperaments, and the most diverse methods of life, unite in the service and honoring of God upon the earth (union—missions).
14. The significance of commerce for the kingdom of God (missionary aspect of commerce).
15. Not the service of Mammon, but of God.
16. “It is remarkable how the Israelitish consciousness, notwithstanding the realization of this side of its charge remains uncompleted, is still able to project itself so completely into the sea-life, as, e.g., Psa_107:23 sq.” Baumgarten.
17. It claims our notice not barely for the approaching conquest of Canaan, but for the ecclesia militans, which Israel symbolizes, that through, out in the blessings of Moses, especially in that upon Gad and Dan, the military art and time, is so prominent.
18. As the warlike element runs through the blessings, so at the conclusion particularly the Sabbatic feature of favor, and blessing, and security, and enjoyment (in Naphtali and Asher), is not wanting.
19. If the Almighty power of God may be recognized in heaven, or from thence, so His lore upon earth, where He is the dwelling, and the everlasting arms for His own (especially in Christ, Joh_1:14).
20. In the world, but not with the world,—far from the world and so to dwell alone,—still securely, is found only in God, when He is our dwelling. As soon as we inwardly consent to the inclination for the world, it externally possesses and exercises power over us.
21. The blessing of the land has its spiritual import, although truly corn and wine are external bodily things, not barely in the sense of mens sana in corpore sano, but much more because the vivid living consciousness of God can scarcely be preserved in any other way.
22. The blessedness of Israel is peculiar and alone among the nations, ancient or modern. It is, however, not one belonging to a nation, but concerns the humanity which is in Christ, the Israel after the spirit. It is rather a blessedness which relates to humanity.
23. [The general Messianic character of this chapter is clear. The distinction between the ideal of Israel as here presented, and the actual condition of the literal Israel at any time in its history, is so broad that we are compelled to look for a spiritual Israel, in which the ideal shall be realized. But there is no spiritual Israel out of Christ. While it may not be true that “all these benedictions find their spiritual fulfilment in Christ or His Church, and must be so explained,” it is true that the interpreter who overlooks or ignores this relation will fail truly to understand them. The purely historical interpretation breaks down at every point. It fails to account for the omission of Simeon. It puts the narrowest and most forced explanation upon the blessing of Judah. It has no satisfactory solution for the utterances in regard to Zebulon, or Issachar, or Dan, or Naphtali, or Asher, while it is utterly impossible to assign any period of Israel’s history which corresponds with the general prediction in the 29th verse. The Messianic Psalms which give the exposition of this prophecy, e.g., Psalms 18, 66, confirm the Messianic import, not only of this particular verse, but of the whole chapter of which it forms a part.—A. G.]
HOMILETICAL AND PRACTICAL
Deu_33:1. Berl. Bib.: “The blessings of Moses have this distinction from those of Jacob, that they are more purely blessings: Moses passes over the evil.” Deu_33:2 sq. Schultz: “He will also call attention to this, that God will fill, even the unfruitful, the wretched, that even which is fallen into the power of death, with His light of life; Psa_68:5 sq., the widows, orphans, and needy, correspond to the wilderness. But He cannot, because true servants and worshippers were wanting to Him. His coming was rather a condescension, a self-humiliation corresponding to the after coming of Him who, Heb_12:2.” Baumgarten: “Raschi well says, it is the coming forth of the bridegroom to bring home His bride. He comes forth from the land where the fathers once had known Him, etc., where Jehovah’s altars and the fathers rest in their graves, and stepping in his own way (Amo_4:13; Mic_1:3 sq.), over the high places of the earth, meets His redeemed people. The loud blast of the war-trumpets of the heavenly hosts which was heard, Exo_19:19, was a sign that Jehovah of hosts was descending with His hosts.” Berl. Bib.: “It proclaims the glory of God who never enters the soul alone, but always with numerous gifts and graces.” Zinzendorf: “The regular ordinary beginning which brings us to the grace of God is a much greater, sharper, more solemn law than that which was given upon Sinai. We have a fiery law, with glowing pinchers, written in the heart. Our conversion is no play-work and pretence.” Deu_33:4-5. Schultz: “They received not merely a specific law and king, but law and king generally,—at the basis of which lies the truth that there is no law, and no king besides.” “The law-giving on Sinai a sun-rise, a coronation.” Deu_33:8 sq. Schultz: “If the Lord takes one into a rigid school, He is wont to assign him to a peculiar office; those whom He humbles deeply, He is accustomed to exalt.” But Simeon not as Levi—there is always a distinction. Wurtb. Bib.: “Although the servants of God have many and powerful enemies, still God stands with them, so that they can in their sacred office do greater and greater service.” [Levi not only an example of repentance and recovery, but also shows us how, by the grace of God, even a calamity and judgment may be turned into a blessing. Deu_33:9. See Luk_2:49; Luk_14:26—A. G.] Deu_33:16. Schultz: “Poor and still rich in Himself, without form but for His own raying out the greatest blessings, thus is He the one dwelling in the bush. Fundamentally He appears poor only, because His own, whom He selects for His dwelling, are so. They are the thorn-bush. And that He does not consume them, that He only shines through them, glorifies them,—this is not His weakness, but His grace, His great glory.” Krummacher: “The wish for blessings at the new year: 1) the source, 2) the good itself, 3) the wish in its purpose.” “He dwells in the bush—a neglected manifestation of God, but its occasion the wretchedness, its purpose is the redemption of the people of God. It was—since God chose a thorn-bush for His dwelling, a still imperfect revelation of love, wherefore Moses must stand afar off, and fear; with which the Old Testament began. Still it was a figure of the manifestation of God in the flesh. The thorn-bush is the human nature, Christ crowned with thorns. And will He dwell in our hearts—what else is it than in a thorn-bush?” Wurtb. Bib.: “God richly rewards the good that was shown to parents.” Deu_33:17. Schultz: “Present work is only the beginning of that which will continue to the end of time.” Deu_33:18. Schultz: “Israel should not be limited to the good things of Canaan; as the people of God, the earth belongs to Him.” [Deu_33:25. Wordsworth: “All the blessings of Israel are summed up in Christ. His feet are compared to fine brass, Rev_1:15. He is the true Asher or Blessed One. See Mat_21:9; Mat_23:39; Rom_9:5.”—A. G.] Deu_33:27. Osiander: “God’s words are deeds.” Deu_33:29. Cramer: “If we will be blessed, God must make us blessed.” Schultz: “For the soldiers of the Lord there is no more needful, but also no more glorious motive, than the certainty that they shall tread upon the flesh, the world, and the devil; that all shall become the kingdom of God and His Christ.” [See also Henry, whose notes are felicitous and instructive.—A. G.]
Footnotes:
[1][Deu_33:2. The marginal reading is literal: a fire of law. But it is objected, that the text thus assumed cannot be correct here, because it gives no good sense, and because the word דַּת is not a Semitic word, but adopted from the Persian. Keil and others therefore read אשדת, fire of throwing, for the flashes of lightning which accompanied the promulgation of the law. The reading thus adopted is sustained by a considerable number of MSS. and editions.—A. G.].
[2][Deu_33:10. The marginal rendering here is not so close as that in the text. It is not a wish, but a declaration, covering the future of this tribe.—A. G.].
[3] [Deu_33:11. Schroeder more exactly:
Crush the hips of his adversaries,
And his haters that they may not rise.—A. G.].
[4][Deu_33:12. The ידיד יהוח is the subject of the verb; and the last words should be rendered literally upon him.—A. G.].
[5][Deu_33:12. The participle is expressive—is sheltering.—A. G.].
[6][Deu_33:16. Schroeder retains the Hebrew נזיר, the Nazarene.—A. G.].
[7][Deu_33:17. Literally: The first-born of his ox, majesty is to him. Our version brings ambiguity and confusion into the text.—A. G.].
[8][Deu_33:20. Gesenius, Keil, Knobel, render this word lioness, although it has a masculine termination; comp. Gen_49:9. It is probably the lion, including both the male and female.—A. G.].
[9][Deu_33:21. Schroeder: For there [the same was] the leader’s portion, a thing kept. מְחקֵק, one who ordains, determines, commands, refers not to Moses, but to Gad, who is called the leader here because of his special activity and boldness in the conquest of the land.—A. G.].
[10][Deu_33:23. The verb is future, and expresses a promise rather than a wish or direction: he shall possess.—A. G.].
[11][Deu_33:24. The מ is comparative, away from, above the other sons. Asher, as his name imports, is blessed above—most blessed among the sons.—A. G.].
[12][Deu_33:25. Schroeder renders with Keil and others, מנְעָלֶךָ, bars, castles, from נעל, to bolt.—A. G.].
[13][Deu_33:25. דבא Ges. and most recent authorities render rest. Thy rest shall continue as thy days. Our version has the ancient authorities in its favor, and affords so good a sense that we may well adhere to it.—A. G.].
[14][Deu_33:28. The pointing in our version breaks up the parallelism of the original. Schroeder departs from the original also, and renders: the eye of Jacob is directed to a land, etc.—A. G.].
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv2, 6, 7, 8, 12, 13, 18, 19, 20, 22, 23, 24, 25, 26, 28 The Lord came--Under a beautiful metaphor, borrowed from the…
The Lord came--Under a beautiful metaphor, borrowed from the dawn and progressive splendor of the sun, the Majesty of God is sublimely described as a divine light which appeared in Sinai and scattered its beams on all the adjoining region in directing Israel's march to Canaan. In these descriptions of a theophania, God is represented as coming from the south, and the allusion is in general to the thunderings and lightnings of Sinai; but other mountains in the same direction are mentioned with it. The location of Seir was on the east of the Ghor; mount Paran was either the chain on the west of the Ghor, or rather the mountains on the southern border of the desert towards the peninsula [ROBINSON]. (Compare Jdg 5:4-5; Psa 68:7-8; Hab 3:3).
ten thousands of saints--rendered by some, "with the ten thousand of Kadesh," or perhaps better still, "from Meribah" [EWALD].
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a fiery law--so called both because of the thunder and lightning which accompanied its promulgation (Exo 19:16-18; Deu 4:11), and the fierce, unrelenting curse denounced against the violation of its precepts (Co2 3:7-9). Notwithstanding those awe-inspiring symbols of Majesty that were displayed on Sinai, the law was really given in kindness and love (Deu 33:3), as a means of promoting both the temporal and eternal welfare of the people. And it was "the inheritance of the congregation of Jacob," not only from the hereditary obligation under which that people were laid to observe it, but from its being the grand distinction, the peculiar privilege of the nation.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 16, 17, 18, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29 1. This is the blessing — This farewell benediction…
1. This is the blessing — This farewell benediction is to be connected with the song in the preceding chapter. That is a prophecy of the future of Israel as a nation; this is a blessing on the tribes in their individual character.
Moses, the man of God — In Jos_14:6, Caleb also speaks of Moses as the “man of God.” The same expression is used in the inscription to Psalms 90. The term is applied to one who has intercourse with God and revelations from him. Comp. 1Sa_9:6; 1Ki_12:22; 1Ki_13:14.
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Deu_33:2-5 constitute the introduction to the blessings upon the tribes, the giving of the law, and the selection of Israel to be the people of God.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1–29 1 (2). The Mutilated shall not Enter the Congregation.…
1 (2). The Mutilated shall not Enter the Congregation. The reason is either the general one, which may well have been primitive, that a blemished man was ritually unfit for a community, formed like all ancient communities on a religious basis (cp. H, Lev_21:20, for the priests alone); or the particular one that such unsexed persons often served heathen deities (Deu_14:1, Deu_23:17 f. (18 f.)). Also the employment of eunuchs was part of the foreign ḥareem system introduced by Solomon. There is therefore no reason to doubt the possibility of an early date for this law.
On its use of ḳahal for the congregation of Israel see below. Berth. argues that the rigorous exclusion of eunuchs implies a date later than the exilic or post-exilic passage Isa_56:3 ff., which promises the childless eunuch, sarîs, a lasting name in Israel, better than sons or daughters, if he keeps Jehovah’s covenant. But this promise, in its connection with a similar one to the son of the foreigner, reads as the grant, under the influence of a more spiritual and generous piety (cp. on Deu_33:6), of privileges hitherto denied to the physical eunuch by custom or law. Or has sarîs here the same symbolic meaning which it bears in Mat_19:12? Nor does Berth.’s appeal to Jer_34:19 carry weight, for the sarîsîm mentioned there can hardly, because of their ranking with princes and priests, be physical eunuchs but are rather chamberlains or other high officials. Jensen derives the word from Ass. sha reshi ‘he who is chief’ (Z. A. vii. 174); cp. Gen_39:1, where the married Potiphar is a sarîs of Pharaoh, and note that no Heb. code calls the physical eunuch sarîs. On eunuchs as guardians of the mosques at Medinah and Mecca see Burton, Pilgrimage, etc., i. 371.
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wounded in the stones] Lit. wounded by crushing (the testes), cp. H, Lev_21:20; this and the other operation here described are both practised in the East.
the assembly] or congregation. For the Heb. ḳahal see on Deu_5:22. The earlier instances of the term cited there shew that its use here cannot be taken as proof of an exilic or post-exilic date. This in answer to Berth. Not used in this meaning elsewhere by D; its presence here may be due to D’s employment of an earlier law (cp. Dillm.). But cp. Deu_33:4.
1. An editor’s introduction; note children of Israel, not D’s all Israel.
the blessing … blessed] This title is not given to the less hopeful oracles assigned to Jacob in Genesis 49. Great sanctity was ascribed to the words of a dying father or leader on the fortunes of his sons or followers, for such a blessing was before Jehovah; Gen_27:7; Gen_27:23; Gen_27:27 ff., Gen 48:9, 20, 49, cp. Jos_14:13.
man of God] Frequently of prophets: Moses, Jos_14:6 (deut.), Psalms 90. (title); Samuel, 1Sa_9:6; 1Sa_9:10; Elijah, 1Ki_17:18; Elisha, 2Ki_4:7; 2Ki_4:9; 2Ki_4:15; 2Ki_4:22; 2Ki_4:25; 2Ki_4:27; a nameless prophet, 1 Kings 13.
(2–9). Four Laws: Of Right to Enter the Congregation
There shall not enter any eunuch (Deu_33:1); nor the son of an unlawful marriage, nor descendants (Deu_33:2); nor Ammonite, nor Moabite, nor descendants (Deu_33:3-6); but the third generation of Edomite or Egyptian may enter (Deu_33:7 f.).—These laws have negative openings like the preceding and like the series which follow in Deu_33:15-20 (Deu_33:16-21) after the interrupting law, Deu_33:9-14 (Deu_33:10-15); hence possibly their position just here. The form of address to Israel does not appear till Deu_33:4 a (Deu_33:5 a) where it is Pl., but in Deu_33:4-7 Sg. Other features are the use of ḳahal, congregation, for the commonwealth of Israel, not elsewhere in D, the difference of Deu_33:4 a (Deu_33:5 a) from Deu_2:29, the introduction of Balaam not mentioned in chs. 1–3, and the favourable treatment of Egyptians. Such data raise questions of the origin and structure of these laws as difficult as any we have met, and perhaps incapable of solution.
Some take Deu_33:4-6 (Deu_33:5-7) as secondary, and the rest as original to D. But it is nearly as plausible to reckon part or all of Deu_33:4-6 as D’s addition to earlier laws and to argue for the primitive origin of these (see below). Berth. holds that all Deu_33:1-8 (Deu_33:2-9) is secondary, Deu_33:1-6 being from the time of Ezra and perhaps inserted by Ezra himself to correct the religious confusions which he found in Jerusalem. As there is nothing at that time to explain Deu_33:7 f. (Deu_33:8 f.) he boldly suggests the origin of this in the Maccabean period (Stellung d. Isr. zu d. Fremden, 142 ff., and his note on this passage). For answers to him see below.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1, 2, 3, 4, 6, 7, 8, 11, 12, 13, 14, 16, 17, 18, 19, 20, 21, 22, 24, 25, 26, 27, 28, 29 (1) Moses the man of God blessed the children…
XXXIII.
MOSES’ LAST BLESSING.
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(1) Moses the man of God blessed the children of Israel.—The title man of God is here used for the first time. Its counterpart is to be found in Deu_34:5 : “Moses the servant of Jehovah died.” The more any man is a “servant to Jehovah,” the more is he a “man of Elohim” to his fellow-men. After Moses, Elijah and Elisha are more especially described by this title (“man of God “) in the Old Testament.
Blessed . . . Israel before his death.—“And if not then, when should he?” (Rashi.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
C. H. Mackintosh 1880 · Public Domain On v1 Deuteronomy 33
Deuteronomy 33
"And this is the blessing, wherewith Moses, the man of God, blessed the children of Israel before his death"
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It is full of interest and comfort to find that the last words of the lawgiver were words of unmingled blessing. We have dwelt upon his various discourses, those solemn, searching and deeply affecting homilies addressed to the congregation of Israel. We have meditated upon that marvellous song with its mingled notes of grace and government. But we are now called to hearken to words of most precious benediction, words of sweetest comfort and consolation, words flowing from the very heart of the God of Israel and giving His own loving thoughts respecting them, and His onlook into their glorious future.
The reader will, doubtless, notice a marked difference between the last words of Moses as recorded in Deuteronomy 33, and the last words of Jacob as given in Genesis 49. It is needless to say that both are given by the same pen, both divinely inspired; and hence, although they differ, they do not and cannot clash; there is - there can be no discrepancy between two sections of the Volume of God. This is a cardinal truth, a vital and fundamental principle with every devout Christian, every true believer - a truth to be tenaciously grasped and faithfully confessed, in the face of all the ignorant and insolent assaults of infidelity.
We are not, of course, going to enter upon an elaborate comparison of the two chapters; this would be impossible just now, on various grounds. We are obliged to be as concise and brief as possible. But there is one grand point of difference which can be seized at a glance. Jacob gives the history of the actings of his sons, some of them, alas! most sad and humiliating. Moses, on the contrary, presents the actings of divine grace, whether in them or toward them. This will, at once, account for the difference. The evil actings of Reuben, of Simeon, and of Levi are recorded by Jacob, but entirely omitted by Moses. Is this discrepancy? Nay; but divine harmony, Jacob views his sons in their personal history; Moses views them in their covenant relationship with Jehovah. Jacob gives us human failure, infirmity and sin; Moses gives us divine faithfulness, goodness and loving-kindness. Jacob gives us human actings and judgement thereon; Moses gives us divine counsels and unmingled blessing flowing out of them. Thanks and praise to our God, His counsels and His blessings and His glory are above and beyond all human failure, sin and folly. He will, ultimately, have it all His own way, and that for ever; then Israel and the nations shall be fully blessed, and shall rejoice together in the abundant goodness of God, and celebrate His praise from shore to shore, and from the river to the ends of the earth.
We shall now do little more than quote for the reader the various blessings of the tribes. They are full of most precious instruction, and do not call for much in the way of exposition.
"And he said, The Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints [holy ones]; from his right hand went a fiery law for them. Yea, he loved the people" precious, unfailing source of all their future blessing! - "All his saints are in thy hand;" - True secret of their perfect security! "And they sat down at thy feet;" - The only safe and proper attitude, for them, for us, for each, for all! - "Every one shall receive of thy words;" - Blessed boon! Precious treasure! Every word that proceedeth out of the mouth of the Lord is more precious by far than thousands of gold and silver; sweeter also than honey and the honey-comb - "Moses commanded us a law, even the inheritance of the congregation of Jacob. And he was king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together. Let Reuben live and not die, and let not his men be few."
We have nothing here about Reuben’s instability, nothing about his sin. Grace is in the ascendant; blessings are flowing in rich abundance from the loving heart of the One who delights to bless and to surround Himself with hearts filled to overflowing with the sense of His goodness.
"And this is the blessing of Judah; and he said, Hear, Lord, the voice of Judah, and bring him unto his people; let his hands be sufficient for him; and be thou an help to him from his enemies." Judah is the royal line. "Our Lord sprang out of Judah," thus illustrating, in a truly marvellous manner, how divine grace rises, in its majesty, above human sin, and triumphs gloriously over circumstances which reveal man’s utter weakness.
"Judas: begat Phares and Zara of Thamar!" Who but the Holy Spirit could have penned these words? How plainly they declare that God’s thoughts are not as our thoughts! What human hand would have introduced Thamar into the genealogical line of our adorable Lord and Saviour Jesus Christ? Not one. The stamp of divinity is strikingly impressed on Matthew 1: 3, as it is upon every clause of the Holy Volume from beginning to end. The Lord be praised that it is so!
"Judah, thou art he whom thy brethren shall praise; thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp; from the prey, my son, thou art gone up; he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes; his eyes shall be red with wine, and his teeth white with milk." (Gen. 49: 8-12.)
"And I saw in the right hand of him that sat on the throne a book written within and on the backside; sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not; behold, the Lion of tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four living creatures, and in the midst of the elders, stood a Lamb, as it had been slain, having seven horns and seven eyes, which are the seven spirits of God sent forth into all the earth."
How highly favoured is the tribe of Judah! Surely to be in the genealogical line from which our Lord sprang, is a high honour; and yet we know - for our Lord Himself has told us - that it is far higher, far more blessed to hear the word of God and keep it. To do the will of God, to treasure up in our hearts His precious commandments brings us morally nearer to Christ than even the fact of being of His kindred according to the flesh. (Matt 12: 46-50.)
"And of Levi he said, Let thy Thummim and thy Urim [lights and perfections] be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah; who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children; for they have observed thy word, and kept thy covenant. They shall teach Jacob thy judgements, and Israel thy law; they shall put incense before thee, and whole burnt sacrifice upon thing altar. Bless, Lord, his substance, and accept the work of his hands; smite through the loins of them that rise against him, and of them that hate him, that they rise not again." (Vers. 8-11.)
The reader will notice the fact that Simeon is left out here, though so intimately associated with Levi in Genesis 49. "Simeon and Levi are brethren; instruments of cruelty are in their habitations. O my soul, come not thou into their secret: unto their assembly, mine honour, be not thou united; for in their anger they slew a man, and in their self-will they digged down a wall. Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel."
Now, when we compare Genesis 49 with Deuteronomy 33, we observe two things, namely, human responsibility, on the one hand; and divine sovereignty, on the other. Moreover, we see nature and its actings; grace and its fruits. Jacob looks at Simeon and Levi linked together in nature, and displaying nature’s tempers and ways. So far as they were concerned, they both alike deserved the curse. But in Levi, we see the glorious triumphs of sovereign grace. It was grace which enabled Levi, in the days of the golden calf, to gird on the sword and stand for the glory of the God of Israel. "Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses; and there fell of the people that day about three thousand men. For Moses had said, Consecrate yourselves today to the Lord, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day." (Ex. 32: 26-29)
Where was Simeon, on this occasion? He was with Levi in the day of nature’s self-will, fierce anger and cruel wrath; why not in the day of bold decision for Jehovah? He was ready to go with his brother to avenge a family insult, why not to vindicate the honour of God, insulted as it was by the idolatrous act of the whole congregation? Will any one say he was not responsible? Let such an one beware how he raises such a question. The call of Moses was addressed to the whole congregation; Levi alone responded; and he got the blessing. He stood for God, in a dark and evil day, and for this he was honoured with the priesthood - the very highest dignity that could be conferred upon him. The call was addressed to Simeon as well as to Levi, but Simeon did not respond. Is there any difficulty here? To a mere theologian there may be; but to a devout Christian, there is none. God is sovereign. He does as He pleases and gives none account of any of His matters. If any one feels disposed to ask, "Why is Simeon omitted in Deuteronomy 33?" The simple and conclusive answer is, "O man, who art thou that repliest against God?" In Simeon, we see nature’s actings judged; in Levi, we see the fruits of grace rewarded; in both we see God’s truth vindicated and His Name glorified. Thus it ever has been; thus it is, and thus it shall be. Man is responsible; God is sovereign. Are we called upon to reconcile these two propositions? Nay; we are called to believe them; they are reconciled already, inasmuch as they appear side by side on the page of inspiration. This is enough for every pious mind; and as for cavillers, they will get their definitive answer, by-and-by.*
{*For further remarks on the tribe of Levi, the reader is referred to "Notes on the book of Exodus," chapter 32. "Notes on the book of Numbers," chapters 3, 4 and 8. Also a small pamphlet, first published in the year 1846, entitled, "The History of the Tribe of Levi Considered."}
"And of Benjamin" - "the son of my right hand" - he said, "The beloved of the Lord shall dwell in safety by him; and the Lord shall cover him all the day long, and he shall dwell between his shoulders." Blessed place for Benjamin! Blessed place for each beloved child of God! How precious is the thought of dwelling in safety in the divine presence, in conscious nearness to the true and faithful Shepherd and Bishop of our souls, day and night abiding under the covert of his sheltering wings.
"How blest are they who still abide,
Close sheltered by Thy watchful side;
Who life and strength from Thee receive,
And with Thee move and in Thee live."
Reader, seek to know, more and more, the reality and blessedness of Benjamin’s place and portion. Be not satisfied with anything short of the enjoyed presence of Christ, the abiding sense of relationship and nearness to Him. Be assured of it, it is your happy privilege. Let nothing rob you of it. Keep ever near the Shepherd’s side, reposing in His love, lying down in the green pastures and beside the still waters. The Lord grant that the writer and the reader may prove the deep blessedness of this, in this day of hollow profession and empty talk! May we know the unspeakable preciousness of deep personal intimacy with Himself! This is the special need of the day in which our lot is cast - a day of so much intellectual traffic in truth, but of so little heart knowledge and true appreciation of Christ.
"And of Joseph he said, Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and for the precious things put forth by the moon, and for the chief things of the ancient mountains, and for the precious things of the lasting hills, and for the precious things of the earth and fullness thereof, and for the goodwill of him that dwelt in the bush; let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren. His glory is like the firstling of his bullock, and his horns are like the horns of unicorns; with them he shall push the people together to the ends of the earth: and they are the ten thousands of Ephraim, and they are the thousands of Manasseh."
Joseph is a very remarkable type of Christ. We have dwelt upon his history in our studies on the book of Genesis. The reader will notice the emphatic way in which Moses speaks of the fact of his having been separated from his brethren. He was rejected and cast into the pit. He passed, in figure, through the deep waters of death, and thus reached the place of dignity and glory. He was raised from the dungeon to be ruler over the land of Egypt, and the preserver and sustainer of his brethren. The iron entered into his soul, and he was made to taste the bitterness of the place of death ere he entered the sphere of glory. Striking type of Him who hung upon the cross, lay in the grave, and is now on the throne of the majesty of heaven.
We cannot but be struck with the fullness of the blessing pronounced upon Joseph, both by Moses, in Deuteronomy 33 and by Jacob, in Genesis 49. Jacob’s utterance is uncommonly fine. "Joseph is a fruitful bough, even a fruitful bough by a well," - Exquisitely beautiful figure! - "whose branches run over the wall. The archers have sorely grieved him, and shot at him, and hated him: but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel) even by the God of thy father, who shall help thee; and by the Almighty who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: the blessings of thy father have prevailed above the blessings of my progenitors, unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren."
Magnificent range of blessing! And all this flowing from and based upon his sufferings. It is needless to say that all these blessings will be made good in the experience of Israel, by-and-by. The sufferings of the true Joseph will form the imperishable foundation of the future blessedness of His brethren in the land of Canaan; and not only so but the tide of blessing, deep and full, shall flow forth from that highly favoured though now desolate land, in refreshing virtue into all the earth. "And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be." Bright and blessed prospect for Jerusalem, for the land of Israel, and for the whole earth! What a sad mistake to apply such scriptures to the gospel dispensation or to the church of God! How contrary to the testimony of holy scripture - to the heart of God and to the mind of Christ!
"And of Zebulun he said, Rejoice, Zebulun, in thy going out, and, Issachar, in thy tents. They shall call the people unto the mountain; there they shall offer sacrifices of righteousness; for they shall suck of the abundance of the seas, and of the treasures hid in the sand."
Zebulun is to rejoice in his going forth, and Issachar in abiding in his tents. It will be joy at home and abroad; and there will be power to act on others also - calling the people unto the mountain to offer the sacrifices of righteousness. All this grounded upon the fact that they themselves shall suck of the abundance of the seas and of hidden treasures. Thus it is always in principle. It is our privilege to rejoice in the Lord, come what may, and to draw from those eternal springs and hidden treasures that are to be found in Himself. Then shall we be in a condition of soul to call others to taste and see that the Lord is good; and, not only so, but to present to God those sacrifices of righteousness so acceptable to Him.
"And of Gad he said, Blessed be he that enlargeth Gad: he dwelleth as a lion, and teareth the arm with the crown of the head. And he provided the first part for himself, because there, in a portion of the lawgiver, was he seated; and he came with the heads of the people, he executed the justice of the Lord, and his judgements with Israel. And of Dan he said, Dan is a lion’s whelp; he shall leap from Bashan. And of Naphtali he said, O Naphtali, satisfied with favour, and full with the blessing of the Lord: possess thou the west and the south. And of Asher he said, Let Asher be blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil. Thy shoes shall be iron and brass; and as thy days thy strength. There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them. Israel then shall dwell in safety alone: the fountain of Jacob shall be upon a land of corn and wine; also his heavens shall drop down dew. Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places." (Vers. 20-29.)
Truly we may say human comment is uncalled for here. Nothing can exceed the preciousness of the grace that breathes in the closing lines of our book. The blessings of this chapter, like the song of chapter 33. begin and end with God and His marvellous ways with Israel. It is refreshing and comforting, beyond expression, at the close of all the appeals, all the exhortations, all the solemn warnings, all the faithful declarations, all the prophetic records as to failure and sin, judgement and governmental wrath - after all these, to listen to such accents as those which we have just penned. It is indeed a most magnificent termination to this blessed book of Deuteronomy. Grace and glory shine out with uncommon lustre. God will yet be glorified in Israel, and Israel fully and for ever blessed in God. Nothing can hinder this. The gifts and calling of God are without repentance. He will make good every jot and tittle of His precious word to Israel. The last words of the lawgiver bear the clearest and fullest testimony to all this. Had we nothing but the last four verses of the precious chapter on which we have been dwelling, they would be amply sufficient to prove, beyond all question, the future restoration, blessing, pre-eminence and glory of the twelve tribes of Israel in their own land.
True it is - blessedly true - that the Lord’s people now can draw instruction, comfort and refreshment from the blessings pronounced upon Israel. Blessed be God, we can know what it is to be "satisfied with favour, and full of the blessing of the Lord." We may take comfort from the assurance that "as our days shall be our strength." We too can say, "The eternal God is our refuge, and underneath are the everlasting arms." We can say all this and much more. We can say what Israel never could and never can say. The church’s blessings and privileges are all heavenly and spiritual; but that does not hinder our taking comfort from the promises made to Israel. The grand mistake of professing Christians is in applying to the church exclusively what most manifestly applies to God’s earthly people. We must, once more, earnestly entreat the Christian reader to watch against this serious error. He need not be in the least afraid of losing anything of His own special blessing by leaving to the seed of Abraham the place and the portion assigned them by the counsels and promises of God; on the contrary, it is only when these are clearly understood and fully acknowledged that we can make an intelligent use of the entire canon of Old Testament scripture. We may lay it down as a great root principle that no one can possibly understand or interpret scripture who does not clearly recognise the grand distinction between Israel and the church of God.
C. H. Mackintosh, Notes on the Pentateuch — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 5, 6, 7, 8, 12, 13, 16, 18, 20, 21, 22, 23, 24, 26, 27, 28, 29 Before ascending Mount Nebo, to take a view of…
MOSES" BLESSING.
Before ascending Mount Nebo, to take a view of the land he was not permitted to cuter and then to die, Moses took farewell of the people he had so long guided and ruled, by pronouncing on them a blessing in their several tribes. This blessing was probably spoken on the same day as the song recorded in the preceding chapter, and to the same assembly. The one may be regarded as the counterpart of the other. In the song, Moses dwells chiefly on the calamities that were to befall the people because of their apostasy; in the blessing, he depicts the benefits that were to be enjoyed by them through the Divine favor. The tone of the one is somber and minatory; the tone of the other is serene and cheering. The one presents the darker side, the other the brighter side, of Israel"s fortunes. Both were fitting utterances for the occasion: the one the farewell warning, the other the farewell benediction, of him who had so long proved them and known their ways; who, whilst he desired their welfare, feared they might forfeit this by their folly and sin; and who sought, both by warning and by blessing, to encourage them to pursue that course by which alone prosperity and happiness could be secured.
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The blessing consists of a series of benedictions on the several tribes (vers. 6-25), preceded by an introduction (vers. 1-5), and followed by a conclusion (vers. 26-29).
Vers. 1-5. Introduction. The blessing opens with an allusion to the making of the covenant and the giving of the Law at Sinai, when the Lord revealed himself in glory and majesty as the King of Israel, in order at the outset to fix the minds of the people on the source whence alone blessing could come to them. God"s love to Israel is celebrated, and the intention and end of his choice and elevation of Israel to be his people is declared.
Moses the man of God. This appellation is applied to Moses only here and in Jos_14:6 and the heading of Psalm 90. The phrase, man of God," indicates one favored with Divine communications, and employed as God"s messenger to men. (cf. 1Sa_9:6; 1Ki_12:22) In this heading, the author of the blessing is clearly distinguished from the person by whom it was inserted in this place.
HOMILETICS.
Vers. 1-5. The general import of this paragraph is clear. Some of its phrases, however, are far from being so easy that we can be quite sure of their meaning. (For a discussion of the points in dispute, see the Exposition; also Keil, Lange, and a work far too little known, Barrett"s "Synopsis of Criticisms," vol. 1. pt. 2.) There is, however, quite enough that is sufficiently clear to furnish us with a topic for valuable pulpit teaching, albeit there may be, in this introductory paragraph and between each blessing, indications of an editor"s hand. The whole paragraph has reference to God"s august manifestation of himself at the delivery of the Law on Sinai. In it there are eight matters to be noted.
1. The new disclosure of God was as the rising of a bright light in the midst of the darkness (see Gescnius, sub verb, jrz; (zah-ragh"), and all the uses of the verb in the Old Testament).
2. The beams of the newly risen light flooded the region of Sinai, Mount Paean, and Mount Serf (ver. 2).
3. In the displays of his glory, Jehovah was attended by ten thousands of his holy ones (ver. 2).
4. From Jehovah thus attended there went forth a Law (ver. 2).
5. This Law thus given was the expression of Jehovah"s love (ver. 3).
6. All the holy ones (English Version, "saints") thus surrounding Jehovah, were at his disposal, to serve the people of his choice, and reverently waited for his words of command (ver. 3).
7. The Law thus given in august majesty was the rich inheritance of the people (ver. 4).
8. On a people so honored of God, the man of God is moved to utter a blessing, as his last act ere he quits the scene of toil for the realm of rest (ver. 1). The exposition and illustration of all this will furnish Christian preachers and teachers in every age with abundance of material for the understanding, heart, conscience, and life.
HOMILIES BY R.M. EDGAR Vers. 1-5. The King and his viceroy.
Moses, having received the direction about his death, proceeds next to formally bless the tribes. We have in these verses the introduction to the blessing. It brings under our notice the Great King himself, and the minor king, Moses, the viceroy. As the parting blessing of him whom God had made "king in Jeshurun," it has more weight and significance than anything which ever came out of the lips of kings. Even David"s dying words are not so sublime as these of Moses. (cf. 2Sa_23:1-7) Let us look first at the Great King, and then at his viceroy who reigned in Jeshurun.
I THE ADVENT OF GOD. He is represented as rising at Sinai, as scattering rays from Seir, and as riding forth in sunlike majesty from Mount Paran. The idea is borrowed from the dawn. Just as, before the sun appears in splendor, the mountaintops are tipped with gold, and then the dawn gathers into glory, and the sun at last steps forth in might, so the Lord made his proximity felt on the top of Sinai; there was a still greater impression made at Self, with the mercy of the brazen serpent; and last of all in Paran, in whose wilderness was Kadesh, the scene of chequered experience and yet abundant blessing, the sunlight having then fully come. God had come as the Light-giver. "God is light, and in him is no darkness at all". (1Jn_1:5)
Next let us notice his court twObbri, which may mean a million of saints." This cannot refer to Israel, as some suggest, but to the holy ones accompanying the Lord from heaven. What a magnificent array! Only the holy can stand in his sight or constitute his train.
Next let us notice his gift to men his-right hand went a fiery. Law for them." This fiery Law can only mean that moral law which penetrates unto the heart with its fiery heat.
And all was in love (ver. 3), for the God who is light and fire is also love. The saints are safe in his hand, and they gather round his feet.
II THE VICEROY. He is called here "the man of God," and justly so. He was the man who recognized himself as God"s property, as God"s servant, as God"s minister.
And this is why he was "king in Jeshurun." It is consecration to God"s glory which secures the real kingship. No kingship is worth the name which consists not in holy influences; and every man is a "king of men" who reigns over them by the sovereignty of intelligent consecration.
In these respects Moses was a type of Jesus. Pilate could not understand his kingship through truth; but the world recognizes it. He was so devoted to the Father"s glory, and so bent on the good of men, that increasing multitudes every year are owning his sway and accepting of the Law at his mouth. Fiery it is doubtless, fitted to kindle the coldest heart to rapture. As it dwells within us, it molds to highest good the life. R.M.E.
HOMILIES BY D. DAVIES Vers. 1-5. The Godlike act of blessing.
Moses is finely described as "the man of God." Among his contemporaries there was no man who bore so much of the Divine image. In character, in office, in deed, he was eminently Godlike. As his earthly life drew to a close, the real man came more fully into view. Death is a clever unveiler of a man it strips off shams and masks, it discovers the reality. Like his great Antitype, Moses forgets himself in the crisis of death, and concerns himself about others. As his hours are few, he will crowd into them as many acts of blessing as he can. It is in the power of one man to bless many. This is Godlike.
I BLESSING CAN COME TO LIES ONLY THROUGH THE CHANNELS OF LAW. It is useless to wish a man some good fortune, unless he is prepared to follow the lines along which good fortune comes. It is useless to wish a man health, while we know that he is wedded to the wine-cup. The only real blessing we can confer is to put men into connection with God"s channels of blessing. The man who unveils to us the law of God respecting the expansion of steam, confers real blessing on the race. Similarly, the man who reveals to us the law, or method, through which God"s favor flows to sinners, imparts solid blessing. Respecting blessing, God is the only primal Source, but men can be subordinate agents in distributing it. "Order is Heaven"s first law;" and, in blessing others, we must observe God"s order of procedure. Submission to law is an essential condition of blessing.
II BLESSING TO MEN HAS ALWAYS BEEN THE PURPOSE OF GOD"S SUBLIMEST MANIFESTATIONS. Desiring to bless the tribes, Moses at once reverted to Sinai, and to God"s grand plan for blessing men. Heart and soul, Moses was a legislator. He saw the grandeur, the eternity, the utility of Law. The "ruling passion was strong in death." The splendid manifestation of God"s majesty at Sinai again passed before the eye of memory. All those splendors of royal state were destined to illustrate the intrinsic majesty of Law. That magnificent retinue of consecrated ones illustrated the native glory of the Divine Law. That entire epiphany of God culminated in this significant act: "from his right hand went a fiery Law a Divine force to soften, melt, purify, and consume. Those honored beings that found a place in the retinue of God received that exaltation and that Grace by virtue of submission to Law; "they sat down at thy feet." To reveal to men his Law is a Divine equivalent for largest blessing. God"s Law is the outcome of his love. The spring and motive of this stately display of Law is deep and generous love. "Yea, he loved the people.
III TO BLESS MEN, THROUGH THEIR OBSERVANCE OF LAW, IS THE AMBITION OF EVERY REAL KING. God is supreme Sovereign of all intelligent beings. The supreme Monarch manifests irrepressible desire to bless his subjects. Amidst impressive solemnities, he declares that blessing can only come through the channels of righteous Law. Moses, too, is a subordinate king king in Jeshurun God"s vicegerent. Moses, too, desires to bless the people. His life had been spent in their interests. Even during the forty years he spent as a shepherd in Midian, he was undergoing preparation for his great undertaking. But Moses likewise knew that the greatest blessing he could confer on Israel was love of God"s Law. No wishes, or hopes, or aspirations, which he could cherish for them would be of any practical value apart from their dutiful obedience to God. Therefore, his legacy was counsel and prayer: "He commanded a Law, even the inheritance of the congregation of Jacob." This is the richest heritage we can acquire on earth, viz. God"s Law enshrined in the heart. Then are we living temples, the "habitation of God through the Spirit. D.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 2, 6, 7, 8, 12, 13, 18, 19, 20, 22, 23, 24, 25, 26, 27, 29 This is the blessing wherewith Moses, the man of…
Deu_33:1-5
This is the blessing wherewith Moses, the man of God, blessed the children of Israel before his death.
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The blessing of the tribes
The many successive blessings of Israel were a necessary consequence of his Divine election. In that seed all families of the earth were to be blessed. Therefore it was fitting that formal and repeated blessings should be pronounced upon the bearer of such high destinies, that none of the issues of his history might seem to be by chance, and that he and all men might know what was the hope of his calling, and what the riches of the glory of his inheritance among the saints, and what is the exceeding greatness of Gods power towards us who believe. The notion of a distinct continuity in calling and in privilege between Israel and the Christian Church is no fancy of an antiquated theology. It springs out of the very root idea of the Bible, the principle which rightly leads us to speak of so many Scriptures, written at sundry times and in divers manners, as one book and one revelation. The first utterance of blessing upon the chosen people proceeded from the lips of God Himself, and was renewed in nearly the same form of language to each of the three great patriarchs, Abraham, Isaac, and Jacob. It can hardly be by an accident that the record in Genesis of this initial benediction is sevenfold. Seven times exactly did God declare His purpose to bless the seed of Abraham in the line of Isaac and of Jacob; and having thus established His covenant as by an oath, He spake no more by a like direct communication, but He used the lips of inspired men to enlarge the scope of His blessing, and to give definiteness to its first and necessarily somewhat vague generalities. The blessing of Moses was evidently founded upon the earlier utterance of the dying Jacob concerning the future of his twelve sons. But the differences between the two blessings are far more suggestive than their resemblances. There are parts of Jacobs discourse to which the notion of blessing is altogether foreign. Simeon and Levi are stricken in it with an absolute curse; the prediction concerning Issachar is at least equivocal in its reference to willing servitude; and for Reuben there is nothing but a mournful foreclosure of his natural birthright (Gen_49:3-7; Gen_49:14-15). But the prophecy of Moses is really a benediction upon every tribe that is named therein. It is couched throughout in the language of unfeigned affection, intercession, and giving of thanks for what is or for what may be unequivocally good. Careful readers will observe that the tribes of Israel are arranged in different order in the two blessings by Jacob and by Moses. The natural order of age and of maternal parentage is followed by Jacob; but Moses at first sight seems to adopt an altogether arbitrary arrangement, three times putting a younger before an elder son, separating children of the same mother, and omitting one name altogether. This fact, however, is itself one of our clues to the right understanding of the blessing as a whole, for its only possible explanation depends upon the typical character of Israels national history. The place which Divine Providence assigned to each tribe in the temporal commonwealth of Israel at different stages of its development was meant to illustrate some permanent principle of Gods spiritual kingdom which Moses foresaw in its continuance to our own day. The thirty-third chapter of Deuteronomy has a prologue and an epilogue, which may not be passed over in silence. The blessings of the children of Israel are embraced between them intentionally, for the inspired author wished to set forth the unalterable conditions of blessing in Gods kingdom, and the inseparable connection which subsists between obedience, happiness, and faith towards God. No grander description of the Divine covenant with Israel was ever given than is contained in the opening verses of this chapter, nor has the law from Sinai been anywhere else depicted so awfully and yet so attractively in its character of the inheritance of Jehovahs congregation. That law, in its outward form, has no doubt passed away for Christians, but the obligation of its spirit is perpetual, and the blessing of each citizen of Gods new covenant kingdom depends upon a loving acceptance of that obligation. Not Moses, but Christ, has commanded us a law. He is our king, and we are not without law to God, but under the law to Christ. (T. G. Rooke, B. A.)
The end in sight; or last works and dying songs
There is not a more illustrative example of the benefits of early training and religious culture than Moses. Whether we think of the depth of his religious convictions, the purity of his personal character, the clearness of his spiritual insight, the sagacity of his legislation, or the rectitude of his administration, we cannot but wonder at the manifold perfection of his human greatness and the closeness of his walk with God. But in one respect he stands preeminent. He was transcendent in moral glory when age had wrinkled his brow and whitened his head, when the sun began to go down in the golden west, and the shadows were casting their long lengths of darkness round him. His eye was not dim, nor his natural force abated. Neither was his mind obscured, nor were his sympathies narrowed, nor his heart soured. The shadow of a great disappointment was trailing over his path and clouding his future; yet, to his fellows, the radiance of his spirit was undimmed, and the clear shining of his intellect was as sparkling as the morning dew.
I. The end in sight and the last works of the man of God.
1. He knew his death was certainly near. God hardly ever allows men to wear the crown of completed undertakings in this world--that no flesh should glory in His presence.
2. Faithful in his house, he set everything in order, under the influence of this certainty.
3. The characteristics of the last work of his pen are worthy of special study. There is a rich and glowing beauty about these last words. There are in them some of the most marvellous predictions of the Old Testament. The Prophet like unto himself finds its fulfilment in Him who was both Prophet and Redeemer. There is also a forecast of the Hebrew history and the Hebrew doom, which cannot be read without wonder at its truth, and awe in presence of certain Divine judgments disclosed. His burdened heart looks down the vista of ages, and sees, with but too clear a vision, the sad departures from the true line of spiritual duty and obedience, which were only too possible. Side by side with ritual and ceremonial requirements, he lays down the principle that spiritual consecration, that loving devotion to God, is the only safety. He is not a Jew, even to Moses, who is one outwardly. Even here love is the fulfilling of the law. But he uses, especially, the terrors of the Lord to fortify them against the unfaithfulness and unbelief which were their danger. As Dean Milman says, The sublimity of these denunciations surpasses anything which has ever been known in the oratory or poetry of the whole world. Nature is exhausted in furnishing terrific images; nothing except the real horrors of Jewish history, the miseries of their sieges, the cruelty, the contempt, the oppressions, the persecutions, which for ages this scattered and despised nation have endured, can approach the tremendous maledictions which warned them against the violation of their law.
II. His dying songs; or the thoughts which animated the great Lawgiver in the near prospect of death.
1. Here is his faith in Divine relations to those who were to come after him. Nothing is more difficult to an old man than the graceful resignation of the power and authority which have come to him through his origination of office or business, and through the long experience of active, ruling life. Abdication is the most difficult act of sovereign authority. But Moses has supreme confidence in God.
2. Not only was there this confidence in God for those who were to succeed him, there was a supreme consciousness of the Divine glory. There is here a singular absence of self-glorying; a marvellous prominence given to the Divine ideas which underlie true life. Jehovah appears in almost every line of his dying song; Moses never. The song of the dying believer is always one which celebrates distinguishing, elective, and redeeming graze. When the spirit gets close to the realities of things, it is the Divine that is felt to be uppermost, the human which sinks and fades away. When John Owen, greatest of the Puritan theologians, the Nonconformist Vice-Chancellor of Oxford, was dying, he said to Charles Fleetwood, I am going to Him whom my soul has loved, or rather, who has loved me with an everlasting love, which is the whole ground of all my consolation. I am leaving the ship of the Church in a storm; but while the Great Pilot is in it, the loss of a poor under-rower will be inconsiderable. Live, and pray, and hope, and wait patiently, and do not despond; the promise stands invincible, and He will never leave us nor forsake us.
3. There was calm trust in a faithful God and in His faithful promises. These were the most powerful of his inspirations, and they poured themselves out in his glowing song. There is not one of the blessings but has this basis; and they have also a deep, inner, spiritual, religious, redemptive sense. Dr. Watts, after the scholarly labours of a long and devoted life, said: I find it is the plain promises of the Gospel that are my support. And I bless God, they are plain promises that do not require much labour and pains to understand them, for I can do nothing now but look into my Bible for some simple promise to support me, and I live upon that. I bless God, I can lie down with comfort at night, not being solicitous whether I awake in this world or another. Underneath are the Everlasting Arms! So Guthrie felt that it was the simpler, fundamental truths and facts which inspired dying trust and hope, and said: Sing me a bairns hymn, and fell asleep on the bosom of the Eternal. So Benjamin Parsons said: My head is resting very sweetly on three pillows: infinite power, infinite love, and infinite wisdom. Horace Bushnell, one of the great teachers of our age, but recently departed, woke up in the night and said, Oh, God is a wonderful Being! And when his daughter replied, Yes; is He with you? the old man replied, Yes, in a certain sense He is with me; and I have no doubt He is with me in a sense I do not imagine. So He is. It is above all we ask or think! Then the old man eloquent said: Well, now we are all going home together; and I say, the Lord be with you--and in grace--and peace--and love--and that is the way I have come along home! (W. H. Davison.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 CRITICAL NOTES.—Moses now performs the last great act of…
CRITICAL NOTES.—Moses now performs the last great act of life and blesses the tribes of Israel. “The blessing opens with a solemn conclusion of the covenant and giving of the law at Sinai, by which the Lord became King of Israel, to indicate at the outset the source from which all blessings must flow to Israel (Deu_33:2-5). Then follow the separate blessings upon the different tribes” (Deu_33:6-25).—(Keil). Compare these blessings with those of Jacob (Gen_27:40-46; Gen_1:27). Nothing special in the order.
Deu_33:1-5. Introduction. Man of God (cf. Jos_14:6; 1Sa_9:6; Psalms 90.—(Heading). Deu_33:2 describes the vast area over which God’s glory shone in giving of law, from Sinai. Seir and Paran—in thunder, fire and heavenly retinue. Saints, lit., from myriads of holiness, i.e., holy angels (Zec_14:5). People, lit., peoples, i.e., the Gentiles or the twelve tribes. Saints, God’s people just spoken of or holy ones (Deu_33:2). Thy hand, change from third to second person, and vice versa, common in Hebrew poetry (cf. Psa_49:19). Hand, His power. He (Deu_33:5) God, not Moses (Jesh. cf. Deu_32:15).
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Deu_33:6. Reuben’s blessing. The rights of Reuben withheld in Jacob’s blessing (Gen_49:3); Moses prays for continuance and prosperity. Simeon is passed over, scattered abroad he lost individuality as a tribe, yet lived in the midst of the tribe of Judah and shared its general blessings. Few, lit., a number, easily counted, a negative implied from preceding clause, “let not his men be few,” i.e., let them be many. (Gesenius).
Deu_33:7. Judah’s blessing. Royal tribe, from whom sceptre must not depart (Gen_49:10). Judah was to lead in war, be brought back in safety and triumph. Sufficient to preserve independence.
Deu_33:8-11. Blessings of Levi. Addressed as petition. Thum. and Urim. i.e. “thy Right and Thy Light,” cf., Exo_28:30). Holy One. Levi as head of tribe. Prove, two events mentioned, one at beginning, the other at end of forty years wandering, represent the series of trials to prove the faith of this chosen tribe. Mas. (Exo_17:1-7). Mar. (Num_20:1-13). Said a reference to Exo_32:26-29; cf. Mat_10:37; Luk_14:26. Teach. Deu_33:10, dignity of priesthood conferred upon them, and to them belonged office of instructors. Hence favour needed and strength to smite the loins, i.e. the seat of power and foil the enemy.
Deu_33:12. Benjamin’s blessing. A favourite with his father, was cared for by the Lord. Dwell in safety, resting upon him. Cover, shelter. Shoulders, on his sides or borders, figure from “fathers carrying their sons while young and tender.”—(Calvin). (cf. Deu_1:31). “Upon the back,” equivalent to “between shoulders” (1Sa_17:6).
Deu_33:13-17. Blessing of Joseph (including Ephraim and Manasseh). A resemblance, yet not a reproduction of that pronounced (Gen_49:25-26). In both fertility of districts allotted to them is a leading feature. Deep (Deu_33:13) springs of water. Chief things (Deu_33:15), best gifts Mountains, the sheltered sides of which were covered with vine, olive and fig, etc. Fulness, all good that earth could produce. Good will. Covenant blessings added to natural. Bush, a manifestation of God to Moses (Exodus 3.) Separated, consecrated, or distinguished (Gen_49:26). In the strength of this blessing Joseph would be powerful and tread down nations. Glory (Deu_33:17). Render, “The firstborn of his i.e. Joseph’s) bullock is his glory.” Reference to Ephraim raised by Jacob to honours of firstborn (Gen_48:8), and here likened to the firstling of Joseph’s oxen, i.e., of Joseph’s offspring, the singular noun (shor) taken collectively.—(Speak. Com.) Ox, an emblem of power generally (Gen_49:6; Psa_22:12; Jer_46:21); Unicorn. Wild bull (cf., Num_23:22; Num_24:8). Thousands (cf. Gen_48:19). (1Sa_18:7-8).
Deu_33:18-19. Blessings of Zebulun and Issachar. Chiefly a repetition of Gen_49:13-15. Going out in commercial enterprise. Zebulun dwelt on sea shore, Issachar possessed a fertile inland district, dwelt at home and prospered in agricultural pursuits. Mountain, of the Lord’s inheritance (Exo_15:17), upon which the Lord was about to plant His people and build His sanctuary. They would offer thank offerings themselves and invite to sacrificial meals other nations.—(Keil.) Righteousness not merely legal sacrifices conforming to ritual, but those offered in right spirit, well-pleasing to God (Psa_4:6; Psa_51:19.—(Keil). Suck. The treasures of both sea (Mediterranean and sea of Galilee) and land shall be theirs; purple dye from the shell of the oyster and mirrors and glass vases from the sand.
Deu_33:20-21. Blessing of God. Enlargeth by extending territory, or delivers from trouble, from attacks by hostile and surrounding tribes. Lion rests securely and fearlessly though surrounded by enemies. The verse indicative of warlike character. First part of conquest of Israel made by Gad and Reuben at request of Moses (cf. Numbers 32) Portion the leader’s portion reserved, i.e there was reserved the fitting portion for God as leader in war.—(Speak. Com.) Heads, i.e., joined other leaders to fulfil God’s commands respecting conquest of Canaan (Num_32:17; Num_32:21; Num_32:32; Jos_1:14; Jos_4:12).
Deu_33:22. Dan’s blessing. Whelp, a cub; differing from a young lion weaned and beginning to catch prey for itself. Shall leap after it has grown up. Springs suddenly upon its prey. Bashan abounding with cares. Dan’s territory was insufficient; by a sudden and successful irruption northwards he established a colony.
Deu_33:23. Naphtali’s blessing. Satisfied, his lot some of the most beautiful scenery and most fertile soil in Palestine (cf. Porter’s Handbook of Syria). Fruits ripen earlier here than anywhere else.
Deu_33:24-25. Blessing of Asher. Acceptable, let him be the favoured one of his brethren, i.e., the favoured of God. The blessing an exposition of the name. Asher, the prosperous (cf. Gen_30:15).—(Keil). Dip. The process of extracting oil by foot presses; or allusion to fertile district adapted to culture of olive (Job_29:6; cf. Gen_49:20). Shoes. This verse continues the figure of preceding, and represents strength and firmness of Asher, as is shod with iron and brass (cf. Rev_1:15). Iron-soled shoes worn by warriors and suitable to rocky country. Days. “Thy strength shalt be continued to thee as long as thou shalt live: thou shalt never know feebleness and decay.”—(Speak. Com.)
Deu_33:26-29. Conclusion. “God’s glory and power, and consequent safety and prosperity of God’s people, form the climax as they do the basis, of the blessing which the law giver has to pronounce.” None like unto God, O Jeshurun. Rideth with unlimited power in, i.e., as thy helper. This God a refuge (Deu_33:27), dwelling place for protection to homeless wanderers (Psa_90:1; Psa_91:9; Hab_1:12). Underneath, i.e., God on earth below as well as in heaven above. Fountain, a designation of Israel, who came from Jacob as waters from a fountain (cf. Isa_48:1; Psa_68:26). Deu_33:29, unparalleled protection, deliverance and victory, hence Israel congratulated. Happy! Saved, not mere deliverance from danger and distress, but salvation in general (like Zec_9:9; cf. Isa_45:17), coming from Jehovah.
THE FORMATION OF THE KINGDOM.—Deu_33:1-5
The glory of the covenant, the elevation of Israel as a nation, and the majesty of the King and his law set forth.
I. The revelation of the king. God appears in forms awful and impressive.
1. In streaming light. “He shined forth”—like the rising sun, filling all around, and tipping the mountains with splendour. God is light, illumines every valley, and covers all places with His presence and truth.
2. In burning fire. “Went a fiery law.” “The Lord descended in fire.” “Is not My word like a fire?” (Jer_29:22).
3. In terrible thunder. “There were thunders and lightnings.” God robes Himself in clouds of smoke or flames of fire to impress the senses and speak to the heart “Whose voice then shook the earth?”
4. In splendid retinue. “He came with ten thousands of saints.” “The chariots of God are twenty thousand, even many thousands of angels. The Lord is among them, as in Sinai, in the holy place” (Psa_68:17). Thus did God reveal Himself to Israel. “Who is a God like unto Thee?” If mountains trembled, and Moses feared and quaked, how reverent and deeply touched should we be?
II. The number of his subjects. Jehovah is the universal King. His sway is over the meanest and mightiest. All agencies and all creatures are at His service.
1. Myriads in heaven above. “Angels, and authorities, and powers” are subject to Him (1Pe_3:22). “Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him” (Dan_7:9-10) as executors of justice or ministers of mercy.
2. The inhabitants of the earth beneath (Deu_33:3). Israel, the Gentiles, and all nations of the earth. “Saints,” holy ones especially, stand in His presence, constitute His train, and enter His spiritual kingdom. Submission to Him essential to happiness and heaven.
III. The assumption of Royalty. These splendours of royal state illustrate the majesty of the king, and the method of establishing his kingdom.
1. By enactment of law. Law needful, and the medium of blessing in every kingdom. Order and supremacy only secured by good government. “Sovereign law sits empress, crowning good, repressing ill.” “The law came by Moses,” “was given by the disposition (ministration) of angels” (Act_7:53).
2. By appointment of representatives. “Moses commanded us a law,” was God’s viceregent, and a subordinate king. Moses was “the man of God,” and the minister of God. Consecration to God’s service gives real worth and dignity. True kings and priests those who trust and obey. No supremacy, no reigning without love to God and service to men. This should be our ambition. “I would rather be king over the French than king over France,” said Louis XIV.
3. By consent of the people. Israel stood in attitude of reverence and attention. At His “feet,” willing to hear and ready to obey. “All that the Lord shall say we will do.” Our wills must be subdued and consent before we become subjects, disciples of Jesus. In vain do we profess or teach, if disobedient. “He that is of God heareth God’s words.”
THE MAJESTY OF GOD’S LAW
The giving of the law was the design of this manifestation. “Moses personates the listening nation, and not only speaks of himself in the third person, but does so by identifying his own person with the nation, because he wished the people to repeat his words from thorough conviction, and because the law which he gave in the name of the Lord was given to himself as well, and was as binding upon him as upon every other member of the congregation” (Keil).
I. In the source from which it was revealed. “From his right hand,” &c. The law from God; a revelation of his mind and authority. Hence not mere counsel or advice, but given from a source which he cannot question; imposing obligations which are strongest, and enforced by sanctions which none can resist.
II. In the splendour in which it was revealed. This event, unparalleled in the history of man, no nation, whatever its legends or traditions, ever conceived of the God of heaven proclaiming law to them “out of the midst of fire”—light unapproachable hiding his person from the gaze of man. These outward signs of majesty, power and authority will not be witnessed again until the great day “when the Lord Jesus shall be revealed from heaven, with the angels of His power in flaming fire taking vengeance on them that know not God and obey not the gospel of our Lord Jesus Christ.”
III. In the design for which it was revealed. Law designed to reveal the claims and preserve the knowledge of God among men; to convince of sin, offences against the order of society and the authority of the Creator; to enforce moral principles and educate to moral duty. Hence—
1. To enrich God’s people. “The inheritance of the congregation” (Deu_33:4). Good laws peculiar to Israel, and distinguished them from other nations (Psa_14:7; Psa_14:7; Rom_3:2), are the best wealth and treasure; the Scriptures and the means of grace a goodly heritage to any people.
2. To bless all nations. “This is the blessing” (Deu_33:1)—(a) In revealing God’s love. “He loved the people” (Deu_33:3). (b) In transmitting God’s will. Be thankful for this inheritance of law. Remember, obligation to keep it is hereditary, passing from parents to children. Receive it as a legacy of love and truth. “Thy testimonies have I taken as a heritage for ever” (Psa_119:111).
HOMILETIC HINTS AND SUGGESTIONS
Deu_33:1. The man of God.
1. A special friend of God. “Speaking face to face, enjoying direct intercourse with God.”
2. A distinguished servant, holding high position and engaged in glorious work.
3. A famous legislator, giving divine laws and requiring implicit obedience.
4. A medium of blessing to his people in life, example, and teaching.
Deu_33:2. A fiery law.
1. In its bright origin.
2. In its searching nature.
3. In its purifying effects.
4. In its awful sanctions. He shined forth. God resting and journeying with his people as light, shield, and defence. Sinai, Seir, and Patan. Special providences in special places. Manifestation of God’s presence, the gift of flesh, appointment of 70 elders and bestowment of Holy Spirit.
Deu_33:3.
1. God’s love to his people.
2. God’s rule over his people.
3. God adored by his people. In thy hand.
1. To be formed into a people.
2. To be preserved as a people (Joh_10:2; Joh_10:8).
3. To be ruled as a people. At thy feet.
1. The place of humility.
2. The place of security.
3. The place of instruction, sitting like scholars to receive instruction and ready to obey. “Every one shall receive of thy words.” Yea, he loved the people. No doubt of this with regard to Israel. Often reminded of it, and told why he set his love upon them. Not for greatness, they were the fewest of all; not for goodness, for they were stiff-necked; but because the Lord had a favour towards them. He chose, redeemed them, provided for them, and distinguished them by miracles and privileges. His love is of three kinds—A love of benevolence, which consists in wishing and designing them good. A love of beneficence, consisting in doing them good. This appears in a thousand instances, chiefly remembering them in their low estate, and sending his Son that they might live. A love of complacency. The love of benevolence and of beneficence regarded them as unworthy and miserable; the love of complacency regards them as mere creatures. He cannot take pleasure in those destitute of his image and enemies by wicked works. But he prepares them for delighting in them and holding intercourse with them. What can I wish more? Do men reproach? I have been precious in his bight, honourable, and he has loved me. Let them curse, he will bless. One smile of God’s is better than life, and will more than balance a universe of frowns. Let my portion and the portion of mine be—“The goodwill of Him that dwelt in the bush.”—Jay.
REUBEN, OR THE BLESSING OF EXISTENCE.—Deu_33:6
This is a prayer for the continued existence of Reuben and suggests things that imperilled this existence.
I. Existence prolonged in danger. Reuben was endangered by surrounding nations—their leaders were far in advance of them, and little ones left behind (Num_32:27; Jos_4:12). Individual and family life dependent upon God, exposed to risks. Need to pray for each as Abraham, “O that Ishmael might live before thee.”
II. Existence prolonged in sin. Reuben had a threefold honour (Gen_49:3), as firstborn, might of Jacob’s strength and naturally pre-eminent. He forfeited these blessings and fell into dishonour. He grievously transgressed (Gen_49:3-4) and rebelled with Korah (Num_16:1). Sin brings disgrace, shortens life and exposes to judgment. “Preserve thou those that are appointed to die.”
III. Existence prolonged with prosperity. “Let not his men be few.” Judging from the first census after deliverance from Egypt and that on plains of Moab nearly forty years after, this tribe was reduced in number. The prayer includes continued existence, increase of number and perpetual remembrance. “The Lord shall increase you more and more.” “I will increase them with men like a flock.” Lessons from Reuben’s history. Learn:
1. Not to insult the fallen and disgraced.
2. Not to perpetuate marks of wickedness. “To speak no slander, no, nor listen to it.”
3. To take warning. Occupied with herds and flocks they lost early energy; could not be roused against Jabin (Jdg_5:15-16); dissipated strength in distant expeditions (cf. 1Ch_5:10-18), and did not care to complete their conquests (cf. Numbers 32.)—(cf. Speak. Com.)
4. Pray for personal life, family increase and church prosperity, that all may be given to God.
JUDAH: THE BLESSING OF SUPREMACY.—Deu_33:7
This reference is rich, peculiar, and suggestive. Judah, the royal tribe; the prayer for its settlement, security, and supremacy.
I. Supremacy through conflict. Judah, prominent in battle, in order of marching and encampment, hence danger, conflict, and suffering. All knowledge and virtue gained through difficulty and contest. The earth is subdued and sovereignty over men acquired by warfare. Supremacy ever through conflict.
II. Supremacy by God’s help in conflict. “Be thou an help to him.” God strengthened his hands, gave warriors sufficient to support the tribe and vindicate its rights. Without him no strength, no triumph. “Happy is he that hath the God of Jacob for his help.”
III. This help in conflict secured by prayer. “Hear, Lord, the voice of Judah.” Conscious of weakness, he cried to God. Prayer never out of place. Greatest soldiers often devoutest men—Cromwell, Havelock, and Hedley Vicars. A prayerful posterity and people ever eminent and supreme. But prayer and work, self-help and reliance upon God must go together (cf. 2 Chronicles 13, 14., 15.). Labour and pray, then in husbandry, art, and war we prevail. “Judah prevailed above his brethren, and of him camo the chief ruler” (1Ch_5:2).
LEVI: THE REWARDS OF SERVICE.—Deu_33:8-11
I. Service in defence of Eight. After the defection at Sinai the sons of Levi, not in mere heat of pious zeal, but at the command of Moses and under divine direction, obeyed readily, attacked courageously, and slew idolators. They defended God’s honour, supported God’s cause, and punished God’s enemies. “Moses stood in the gate of the camp and said who is on the Lord’s side? And all the sons of Levi gathered themselves together unto him, &c.,” Exo_32:26-28.
II. Service rendered in a noble spirit. The value of service estimated by the difficulties and the spirit in which it is given—lovingly or reluctantly.
1. In a spirit of faithfulness. They alone were true; all the rest broke the covenant. Holy amidst idolators; upright when multitudes bowed like reeds before the wind. “Among the faithless, faithful only he.”
2. In a spirit of impartiality. Best friends and nearest relatives were not spared. Zeal for God prevailed over love for father and mother. This is the spirit of the Master. (Mat_12:48.)
3. In a spirit of self-denial. Levites often absent from home, engaged in constant attendance at the altar, and could not defend their families as other Israelites. They preferred fulfilment of duty to indulgence in grief at the loss of kindred, (Lev_21:11-12.), and obedience to God to natural affection.
III. Service severely tested in its performance. Their history had been critical and sad.
1. Tested by the people. “Moses and Aaron, in whom the whole tribe was proved, had grievously failed. “Massah” and “Meribah” represent the feelings of the people, and the purpose of God to try their leaders. The whole journey was a probation and a test.
2. Tested by the enemy. They met with hatred and opposition, “them that rise against him, and of them that hate him.” Those who teach and reprove others, who uphold and preserve religion, meet with enemies. Korah and his company were envious, (Num_16:1); Saul rose up against the priests (1Sa_22:18) and were overcome.
IV. Service abundantly rewarded in its results. Levi was the holy one, the consecrated to God. He was rewarded.
1. With official honour. “Let thy Thummim and thy Urim be with thy holy one.” They were to retain the priesthood and be endued with knowledge and uprightness to discharge its duties. These were lost in the captivity and not restored to the second temple, but are perpetuated for ever in Him of whom Aaron was a type.
2. With personal acceptance. “Accept the work of his hands, Deu_33:11. Holy administrations done by hands and body hence fitly described. God accepted them with favour. Acceptance with God the greatest blessing to minister or people, and worthy of aim. “That we may be accepted of him,” 2Co_5:9.
3. With continual prosperity. “Bless Lord his substance,” special allotments and ample provision came easily. Increased fertility of land brought increased substance. Thus the blessing of God was upon their work, and the providence of God was their inheritance. Those who depend most upon God’s blessing work most faithfully in God’s service, shall never be disappointed. “A sacrifice acceptable and well-pleasing to God.”
THE HOLY PRIESTHOOD.—Deu_33:8; Deu_33:10
Levi represents the head of the tribe whose crowning glory was the priesthood and possession of Thummim and Urim.
I. Its divine allotment. Every man a calling in which to abide, a vocation from heaven. The Christian ministry the highest and noblest, not the gift of Bishops, Presbytery or Council, but an appointment of God. “None but He who made the world can make a minister of the Gospel” says Newton. “The sons of Levi receive the office of the priesthood” (Heb_7:5.)
II. Its necessary qualifications. “Thy holy one” Holy, pure in life and character, consecrated in work, incorrupt in doctrine and consistent in all things. Intelligent “able to teach others,” judgment to Jacob and law to Israel (Deu_33:10). Truthful, “The law of truth must be in his month.” The true minister will resolve like the missionary Eliot to leave something of God, heaven and religion in all that he does.
III. Its sacred duties set forth in three functions.
1. To teach. “They shall teach Jacob, &c.” Knowledge must be sought, possessed and communicated “They shall teach my people the difference between the holy and profane, and cause them to discern between the unclean and the clean” (Eze_44:23.) “The law shall not perish for the priest, nor counsel for the wise, nor the word from the prophet” (Jer_18:18.)
2. To offer incense. “They shall put incense before thee.” To offer prayers for the people, present gifts, gratitude, and praise. “He shall burn incense upon it (the golden altar) a perpetual incense before the Lord throughout your generations” (Exek. Deu_30:7-8.)
3. To present sacrifices. “Whole burnt sacrifices upon thine altar.” God approached by sacrifice, for men have sinned and need mercy—Christians generally “a royal priesthood” to offer up spiritual sacrifices
(1. Peter Deu_2:5-9.)
IV. Its distinguished success (Deu_33:2.) Those who rightly serve God and instruct men will reap reward.
1. Their work is accepted. “Accept the work of his hands.”
2. Their character is vindicated. Men may ridicule enthusiasm, suspect motives, and assail character. But God defends them, vindicates their conduct and society, and smites their enemies so “that they rise not again.”
BENJAMIN—BELOVED AND SECURED.—Deu_33:12
Benjamin beloved by Jacob his father (Gen_49:27). In this parental love Moses sees a reflection of God’s love so free and tender.
I. By an endeared relationship. “The beloved of the Lord.” This name not an empty title, nor a description of human merit, but an expression of God’s regard for holy character, genuine service and devout attachment to his cause. If we cannot be rich, we may be useful. If we do not receive honours from men, we may be dignified with the title “Sons of God.”
II. By distinguished privileges. God’s presence would overshadow, protect, and exalt them by position and influence in central government and religous worship.
1. By special advantages. His inheritance included Moriah, the mount on which the temple of God was built. Future generations dwelt near the oracle of God and had easy accsss to the ordinances of public worship. In Israel’s eventful history this tribe shone with conspicuous honour. It gave birth to the first King and was the pride of the greatest apostle (cf. Rom_2:1; Php_3:5).
2. By divine protection. “Shall dwell in safety by him.” If the words apply to the temple, then even Benjamin “was covered all the day long” under the security of the sauctury (Psa_125:2) often described as a place of refuge (Psa_27:4-5; Neh_6:10). God’s singular comforts and constant safeguards ever towards those he loves. The welfare of his children is always the care of his heart. In weakness and danger “they dwell between his shoulders.”
HOMILETIC HINTS AND SUGGESTIONS
Deu_33:6. Live. Learn—
1. Sin endangers life and its blessings. Reuben’s impoverished life and diminished numbers through ancestral sins (cf. Gen_35:22; Gen_49:4).
2. God in answer to prayer preserves forfeited blessings. “Not die.” Though deprived of the honour and privileges of firstborn, yet he retained rank, became more numerous than many other tribes (Num_1:21; Num_2:11), yet gradually sank into a nomadic tribe which had enough merely to “live and not die.”
Deu_33:7. Voice. Putting thy promises (Gen_8:9-11) into suit by his prayers, and pressing thee for a performance (Trapp). Three things were expressed—
1. That the tribe of Judah, conscious of weakness, shall depend upon the Most High, and make supplication to him.
2. That God will near such prayer.
3. That his hands shall be increased, and that he shall prevail over his enemies. This blessing has striking affinity with that which this tribe received from Jacob (Gen_49:9), and both may refer to our blessed Lord, who sprang from it, who conquered our deadly foes by his death, and whose praying posterity ever prevail through his might (A. Clarke). In the verse we have a prayer—
1. For unity. Bring him unto his people; let them be united and permanent.
2. For strength. “Let his hands be sufficient.” No work of any kind without strong hands. “The arms of his hands were made strong by the hands of the mighty God of Jacob.
3. For success. “Be thou a help to him from his enemies.” Pray and obey, for “good success have they that do his commandments” (Psa_111:10).
Deu_33:8; Deu_33:10. The blessing of the Christian ministry.
1. As a medium of God’s will.
2. As teachers of God’s law.
3. As intercessors for God’s people.
Deu_33:12. Beloved. God’s special love.
1. Tender—like a father carrying his child between his shoulders.
2. Sufficient—“cover him.”
3. Lasting—” all the day long.” The safety of the beloved of the Lord. Of Benjamin three things are here said which will beautifully apply to all God’s people—I. He was the special object of the Divine affection, “beloved of the Lord.” God especially loves his spiritual children with a love of—
1. Approbation.
2. Manifestation; “He gives them love tokens and pays them love visits.
3. Distinction. II. He was to dwell near to the Lord, “by Him.” All God’s people are near to Him—
1. By grace.
2. In providence.
3. In reference to His ordinances.
4. With regard to the prevailing impressions of the mind. III. He was to abide in perfect security. God’s chosen dwell in safety from
(1) the curses of the Divine law;
(2) the judgment day.—Dr. Burns.
JOSEPH; OR PLENTY AND POWER.—Deu_33:13-17
Moses waxes eloquent and poetical at the mention of Joseph. Out of the fulness of his heart his mouth speaks. “He desires for this tribe the greatest possible abundance of earthly blessing and a vigourous manifestation of power in conflict with the nations.”—(Keil).
I. Exuberant fertility bestowed. No scarcity in any department. A fertile country, a prolific seed and a balmy clime.
1. Precious fruits of earth. “The precious things of the earth” (Deu_33:16). Its trees and pasturage, and the cattle that feed upon it; for all of which Joseph’s land was famous.
2. The genial influences of heaven. “The precious things of heaven.” Its dew, sunshine and showers. “God give thee of the dew of heaven and the fatness of the earth and plenty of corn and wine” (Gen_27:28).
3. Fruits in due season. Fruits matured by light and warmth, from sun and moon. Once in a year by the sun, annual productions as corn, barley and grapes. Monthly productions, as grass and herbs, figs and olives, of which many crops in a year by the moons.
4. Varied productions of land. “The ancient mountains,” yielded their “chief things,” and “the lasting hills” their useful ores. “The deep couched beneath” in perennial fountains and flowing streams. “Blessings of heaven above, blessings of the deep that lieth under, etc.” (Gen_49:25).
II. Regal authority established. “His horns are like the horns of unicorns,” emblems of strength and royal authority.
1. Established by aggressive power. “With them he shall push the people together.” Drive out Canaanites and overcome all opposition “to the ends of the earth.” The most distant nations.
2. Established in great security. The stately bullock an emblem of quiet, patient strength. Its horns natural weapons of defence and security.
3. Established in prolific numbers. “The ten thousands of Ephraim,” but “the thousands of Manasseh.” “Truly his younger brother shall be greater than he, and his seed shall become a multitude of nations” (Gen_49:19; cf. Num_1:33-35).
4. Established in signal honour. Joseph “was illustrious among his brethren,” separated in the sense of consecrated or distinguished. A dignity received for his affectionate conduct to his father. We may gain this honour and emulate Joseph in temper, taste and purpose.
III. Spiritual blessings added. “The good will of him that dwelt in the bush.” To the blessings of heaven and earth spiritual mercies are desired. What is life, wealth, and earthly blessings without divine favour? God’s presence better than large estates, splendid revenues, military glory, and pushing energy. “The good will” is more desirable than natural productions. God is more than His gifts. “With thee is the fountain of life.”
But oh, Thou bounteous giver of all good,
Thou art of all thy gifts Thyself the crown!
Give what thou canst—without Thee we are poor,
And with Thee rich, take what Thou wilt away.
—Cowper.
Zebulun; or, Business Pursuits and Religious Worship.—Deu_33:18-19
Commercial pursuits and sacrificial offerings are here connected. “Life is described in its two aspects of work and production, rest and recreation.” “Going out” (enterprise and labour) is attributed to Zebulun, and “remaining in tents” (the comfortable enjoyment of life) to Issachar. In accordance with the delineation of their respective characters in the blessing of Jacob, this is to be attributed to the poetical parallism of the causes, and the whole is to be understood as applying to both in the sense suggested by Graf, ‘י Rejoice, Zebulun and Issachar, in your labour and your rest” (Keil). Learn—
I. The providence of God in the spheres of men. As the tribes of Israel were located in Canaan, so now men’s “fortunes” are at God’s disposal. “What is chance to man is the appointment of God,” says one. The lot “in the lap” at the bottom of an urn determined important matters. Work was appointed, dwellings fixed, and officers chosen. “The lot cast” at, peradventure, carrying a show of casualty (Bp. Hall) is under a certain disposal; “the whole disposing thereof is of the Lord” (Pro_16:33).
1. In trade, with its special tastes, skill, and success.
2. In residence, with its surroundings and comforts. Each man’s sphere of life, and each nation’s place on earth, are adapted to character under the originating cause and controlling power of God, “who hath determined the times before appointed, and the bounds of their habitation” (Act_17:26).
II. The joy springing from a right discharge of duty in these spheres. “Rejoice, Zebulun, in thy going out, etc.” If we do our duty in that station of life in which it hath pleased God to call us, we may be happy. God’s blessing can rest on commerce and agriculture. Prosperity without this may be a misery, and not a joy. Secular pursuits should develop a spirit of gladness. Profits in trade, comforts of home, and the callings of life are means of pleasure and the gifts of God. “Every man also, to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour, this is the gift of God” (Ecc_5:19).
III. The expression of this joy in religious worship. “They shall offer sacrifices of righteousness.” Ties of affinity bound these two tribes together. The same feeling, purpose, and zeal ruled in both, and displayed in the worship of God. God was acknowledged in business pursuits, and success prompted to consecration, and afforded gifts of corn, fruit, and oil to God. “Honour the Lord with thy substance, and with the first-fruits of all thine increase; so shall thy barns be filled with plenty, etc.” (Pro_3:9-10).
1. They worshipped God themselves. Business no excuse for neglect and staying at home. To others they set an example in liberality, praise, and energy. Their sacrifices were well-pleasing to God. “Offer the sacrifices of righteousness, and put your trust in the Lord.”
2. They invited others to join them. “They shall call the people unto the mountain.” Alive themselves, they stirred up others (Zec_8:21). Their zeal was contagious. Their neighbours at home (“in thy tents”) were not forgotten; their merchants abroad (“going out”) were missionaries of God. A spirit of earnestness and personal resolve will incite others, and meet with a ready response. “The inhabitants of one city shall go to another, saying, Let us go speedily (go, going, implying earnestness and constancy) to pray before (entreat the face of) the Lord, and to seek the Lord of Hosts: I will go also” (Zec_8:21).
Zebulun and Issachar
I. The dependence of one class of society upon another. In warfare some pray upon the mount, while others fight in the valley; in commerce some “go out” and others stay at home. Society in its various parts, pursuits, and interests is a school of mutual help. Persons most prominent and obscure, most easy and most enterprising, trades most attractive or most humble, depend upon each other. “The carpenter encourages the goldsmith, and he that smootheth with the hammer him that smites the anvil” (Isa_61:7).
II. The blessings of unity in benevolent enterprises. Numbers accomplish what individuals cannot. Men combine to increase resources and surmount obstacles. In the development of trade and in the propagation of truth “unity is strength.”
1. It guarantees success. “They shall suck of the abundance of the seas.” Treasures of sea and land shall be theirs. The soldier falters alone, but with comrades he advances with confidence to victory. “Two are better than one because they have a good reward for their labour” (Ecc_4:9)
2. It creates joy. “Rejoice” not only in success but in co-operation to secure it. Richer is the enjoyment of the common good when mutual efforts promote it. “That both he that soweth and he that reapeth may rejoice.”
III. The honour gained by those who rightly co-operate in benevolent enterprises. “They shall call the people unto the mountain.” God will fix his seat on the mount in their midst; they shall invite others to worship, be honoured as missionaries to neighbours and distant nations. God will hold fellowship with them, and many shall participate in their joy and sacrificial meals; honoured in privileges, calling, and social intercourse. “Them that honour me I will honour.”
OUTGOING AND HOME-KEEPING: A SERMON POR SUMMER.—Deu_33:18-19
Issachar the fifth, and Zebulun the sixth son of Jacob and Leah. When born their mother selected their names, and gave thanks to God. In one case “God hath given me my hire; and she called his name Issachar. In the other, “God hath endued me with a good dowry; and she called his name Zebulun.” These words describe the different spheres and the common duties of Zebulun and Issachar, and suggest ideas respecting ourselves suited to the season of summer.
Zebulun. An itinerating tribe. Their distinct habit and relative position was going out. Their territory to Mediterranean, with its ports as “a haven for ships.” They are commemorated as first who adventured skiffs on ocean, and who acquired skill in fishing. They engaged in foreign commerce and defensive war, became mariners and merchants, deriving wealth from productions of other countries and from beings “which suck the abundance of the seas” and enriched “with treasures hid in the sand,” perhaps gems, corals, and pearls from bottom of sea by diving. Issachar. A district entirely inland, and purely agricultural. Its soil so rich that most indolent invited to cultivate it. Its valleys covered with corn, hills rejoiced on every side, and vast plains ornamented and enriched with trees. A home-keeping tribe; like Jacob a plain man dwelling in tents, occupied with breeding cattle. Their toil rewarded them with sufficient supply for personal wants and public revenue. Loth to leave they “acquitted themselves better in the subsidy than in the muster-roll.” Others went out to battle; they “abode among the sheepfolds, to hear the bleatings of the flocks.”
These different spheres and occupations find parallel in modern England, with its diversities and divisions, its population of various orders and classes. Many go out; business calls them abroad. They traverse the kingdom for purposes of commerce, and circumnavigate the globe in the interests of science. Ships incessantly sail in all seas. Exports and imports enormous. Others go out in quest of health; jaded workers needing relaxation, students in search of knowledge, adventurous men, or teeming thousands in cheap excursions. Still there are stayers at home—devotees of the dwelling—domestic hermits—so tenacious of tent that they never go anywhere. More fond of retirement than roaming, who believe that “as the bird that wandereth from her nest, so is a man that wandereth from his place.” In choice of these different conditions and varied pursuits he sees traces of human will and Divine appointment. Inclination for each kind of life may be God’s work. He predisposes some for the quietude of the hamlet and monotonous labour of the homestead; fits others for the city full of stir, for the port crowded with strangers, and for travel with its everchanging events.
Zebulun and Issachar, who occupied different spheres, were directed to perform common duties. Both to rejoice, call people to the mountain, and to offer sacrifices of righteousness. Zebulun to be contented and cheerful in going out, not to repine at exposure to danger and fatigue; but bravely encounter perils of sea, and patiently endure the bustle of port. Not permitted to envy brethren passing their lives in safety and inland position. The other tribe equal reason to rejoice and be cheerful, for their tents fixed in most fertile parts of fruitful land. Every country has its attractions to those within its boundaries. Denizens may find delight where travellers see no beauty. There is mercy in every place, and if we have an eye to see it and a heart to rejoice in it, no place will be underrated or dispraised. If not good enough, strive to make it better. Poor it may be, and we shall prove our unworthiness by leaving it worse than we found it.
Wherever we live, in town or country, near lively coasts or far inland, we should be mindful of our religious duties and acts. These duties prescribed to Zebulun and Issachar, “call the people to the mountain,” the centre of general assembly and seat of religious worship. The duty of convoking people the official act of Levites, but a mutual service among people themselves. Those in retired regions must call each other out of tents, those who travelled and traded must commend worship of God to those whom they met and with whom they did business. In our day the mountain is near us. Sanctuaries open to all classes. Those who go out find them in places of sojourn; those who stay in see them within reach from their dwellings. With mountain always accessible at home and abroad, our duty to call each other to it. We shall thus diversify home keeping, sanctify outgoing by public exercise of religion—what these exercises are, learned from the text, “the sacrifices of righteousness.” Sacrifices of many kinds varying from the great propitiatory offering of Jesus once for all, to humblest presentation of joy and praise by the people he has redeemed. We are “a holy priesthood to offer up spiritual sacrifices, &c.” Our prayers and songs, preaching and teaching, gifts for God’s treasury, good deeds in general and communications for special need may all become sacrifices of righteousness well pleasing to God. The work of the Lord should always be done and worship maintained. He must have an altar in our tents and an offering in our tour. Before every outgoing His presence should be asked and in return to the delights of home we should repair to the sanctuary of God. This prophecy of Moses may have suggested by same Holy Spirit the double duty enjoined by David. “Offer the sacrifices of righteousness, and put your trust in the Lord.”—Rev. W. Underwood, D.D.
GAD; LEADERSHIP, AND VALOUR.—Deu_33:20-21
“In the blessing of Noah (Gen_9:26), the God of Shem is praised, so Moses praises the Lord who enlarged Gad, i.e., who not only gave him broad territory in the conquered kingdom of Sihon, but furnished generally unlimited space for his development (cf. Gen_26:22), that he might unfold his lion-like nature in conflict with foes” (Keil).
I. Wonderful enlargement of Territory. “Enlargeth Gad.” Extends the borders of his territories by Jephtha (Jdg_11:33) ana by the victories over the Hagarenes (1Ch_5:18-21), or delivers out of distress, which is called enlarging. Spiritually God enlarges individuals. “Thou hast enlarged (relieved me) in my distress” (Psalms 4., cf. Psa_31:8). He enlarges the Christian church. “The Lord hath made room (lit. broad space) for us, and we shall be fruitful in the land” (Gen_26:22).
II. Strength in self defence. When territories were gained they could be kept and defended. “He dwelt as a lion,” couched and rested, fearless and secure; was annoyed by surrounding tribes (Jud_1:11.), but overcame them. No force could prevail against them; they shattered “the arm,” the instrument of strength, and destroyed “the head,” the policy, and rule of every foe.
III. Valour in Leadership. When they had chosen their own lot, they helped to secure that of others. They were distinguished not for ease and selfishness, but for valour, promptitude, and energy.
1. They fought in obedience to God’s commands. “He executed the justice of the Lord.” Executed the decree to extirpate inhabitants of Canaan (cf. Numbers 32.)
2. They fought in the front ranks. “Came with the heads of the people,” the chiefs of other tribes, were leaders in the war. Many skulk behind in fear and reluctance. Be prominent and courageous in the good fight of faith.
3. They fought bravely. They fulfilled their promise to Moses. “We ourselves will go ready armed before the children of Israel until we have brought them unto their place” (Num_32:16-17). Be helpful to others and valiant through God for right. Courage is required in every war. This crowned the efforts of Joshua with success (1, 5, 8) and raised Hezekiah to unequalled eminence among the kings of Judah (2Ki_18:5-7). “Be strong and of good courage”.
HOMILETIC HINTS AND SUGGESTIONS
Deu_33:16. Separated.
1. By the treatment he received from them.
2. By the providence of God which exalted and distinguished him. Joseph, a type of Christ, separated in personal character, in evil treatment and divine exaltation. Good will of him that dwelt in the bush.
1. The Dweller in the Bush. Not an angel, but God himself (Exo_3:2). Hence God’s favour desired better than man’s favour, fickle, uncertain, and worthless.
2. The good will of the dweller in the bush. Israel’s condition sad, helpless and hopeless. God appears.
1. To confirm his promise.
2. To accomplish deliverance.
3. To pledge his presence. Or,
1. A pleasing retrospect. Moses never forgot the bush, deeply impressed and marvellously strengthened by its appearance. Past experience should teach and help.
2. A wonderful revelation. “Good will.” Love, condescension and power to redeem. A revelation of God suited to Moses and to Israel. “A great sight.”
3. A solemn pledge. God had not forsaken his people nor forgotten his promise. “He heard their groaning, remembered his covenant, looked upon Israel (with watchfulness and sympathetic feeling), and had respect unto them” (Exo_2:24-25.) “The burning bush, the persecuted church, was not consumed, because the good will of God, of which David speaks (Psa_106:4), was in the bush. So it is still with His in the fiery trial, in any affliction” (Isa_43:1)—Trapp.
Deu_33:17. Glory. A bullock was the most excellent of animals among the Jews, not only because of its acceptableness to God in sacrifice, but because of its great usefulness in agriculture. There is something peculiarly noble and dignified about the ox, and his greatest ornament are his fine horns. These the inspired penman has in view, as the following clause proves, and it is well known that in scripture language, horns are the emblems of strength, glory, and sovereignty (Psa_75:5; Psa_75:10; Psa_89:18; Psa_89:25; Psa_112:9; Dan_8:3; Luk_1:69; Rev_17:3.—Clarke.
Push. Pushing in life. In God’s strength and by God’s opening. No push without strength, and no opening without God. “Through Thee will we push down our enemies” (Psa_44:5.)
Deu_33:18. In thy tents. Issachar, a powerful, sagacious tribe capable of great exertion and warlike achivements, in danger of luxuriant repose and subjection to more heroic men, because given to quiet pursuits and fat meadows. We must conquer and serve. “Be a hero in the strife.” “Put on the dauntless spirit of resolution.”
Deu_33:21. With the Heads.
1. God’s cause in its nature. Holy and more sacred than the rescue of Jerusalem from infidel Turks by Crusaders.
2. God’s cause in its requirements.
(1.) Courageous leaders.
(2.) United ranks.
3. God’s cause in its rewards.
(1.) It secures the “first portion,” a choice purchased by bravery.
(2.) It gains the commendation and prayers of good men. “Blessed be he, &c.”
Dan; activity in Conflict.—Deu_33:22
Jacob had compared him to a serpent for subtlety, that suddenly darts at the horses’ heels and throws the rider. Moses gives prominence to strength and activity. We have:
1. The agility of youth. “He shall leap.” Springing and leaping, signs of agility. “Spring like a lion on his prey and spread consternation around him.”
2. Strength in attack. “Dan is a lion’s whelp.” The tribe remarkable for strength and prowess, courage and resolution—Samson from this tribe. Strength rightly used a blessing. The more we attack sin and act for God, the more we are enabled to do. “The way of the Lord is strength to the upright.”
3. Swiftness in action. “He shall leap.” Promptitude in decision, boldness in action most needful. Leaders in war are nimble and adventurous. Joshua exercised stratagem and courage, was prompt in action and obedient to God. “O God be thou strong in our weakness that we may be ever steady in thy strength.” Bp. Hall.
NAPHTALI; SATISFACTION IN DIVINE BLESSING.—Deu_33:23
1. Satisfied in acquisition of suitable territory. “The possession of the sea and the south, i.e., an inheritance which should combine the advantages of the sea—a healthy sea breeze—with the grateful warmth of the south.” Keil. Possess thou the west and the south.
2. Satisfied in possession of God’s favour. If the favour of men; this in return for courteous and obliging conduct; as the graceful hind, zealous for liberty and kind words (Gen_49:21). “Kind words never die.” As a man sows will he reap. If God’s favour, this the sublimest of all possessions. It is sufficient, “full with the blessing.” It gives contentment. “Satisfied with favour.” With this we have enough, and desire no more. This satisfies heart, conscience and intellect. God’s blessing satisfies all human instincts. All misery and delusion without him. Delighting in him, all things minister to our comfort. “He that cometh to me shall never hunger; and he that believeth on me shall never thirst.”
“My soul which flies to thee, her trust, her treasure,
As misers to their gold, while others rest.—Young.
ASHER: FULNESS OF BLESSINGS.—Deu_33:24-25
“Asher, the prosperous (cf. Gen_30:15), was justly to bear the name. He was to be a child of prosperity, blessed with earthly good; he was to enjoy rest all his life long in strong fortresses. It is evident enough that this blessing is simply an exposition of the name Asher, and that Moses here promises the tribe a verification of the omen contained in its name.”—(Keil).
I. Numerous offspring. “Blessed with children,” blessed among, or more than the rest of the sons. He shall have numerous, strong and healthy children. “Lo, children are an heritage of the Lord, and the fruit of the womb is his reward.”
II. Social prominence. “Acceptable to his brethren.” Not merely beloved among his brethren, but the one specially favoured and elevated by the Lord. Asher above tribal suspicion and animosity. His influence supreme and respected.
III. Abundant prosperity. “Let him dip his foot in oil.” Oil for the face and oil for the feet; abundant and most famous. Like Job, he “washed his steps with batter (cream or thick milk), and the rock poured out rivers of oil (alongside of me wherever I went, like the refreshing stream which followed Israel in the desert) (Job_29:6). God provided necessities and dainties. This rich tribe had plenty in its borders and exported to other places. “Out of Asher his bread snail be fat and he shall yield royal dainties” (Gen_49:20).
IV. Security in the enjoyment of this prosperity. “Thy shoes iron and brass.” The reference not to the feet, nor to mining, but a poetic figure for impregnable strength and defence. Their strength shall be as iron and their fortresses as brass; closed and well defended. “The mountains (barriers) were mountains of brass” (Zec_6:1),
V. Strength in proportion to need. “As thy days” last so shall thy strength continue. Thou shalt never diminish in number, nor decay in vigour. Thy youth shall be renewed and flourish in old age. As a tribe they should not meet with disaster, but grow stronger and stronger. It may be applied to rest. Constantly exposed to irruptions and pillage, God would give confidence and security. As “thy days,” circumstances, vicissitudes and efforts, “so shall thy rest be.” When faithful to God no evil can touch, no enemy overcome us. “God is my defence, I shall not be greatly moved.”
STRENGTH EQUAL TO THE DAY.—Deu_33:25
Many great temporal blessings promised to Asher, none like this which is superior to all others. Strength for the day.
I. Natural strength as duration of the days. Some laid by in life through infirmities and accidents, but others vigorous and strong to the last. “The back is made to meet the burden.” The eye of Moses was not dim, nor his natural force abated (Deu_34:7). Caleb at four-score and five was as strong and ready for war as in the day Moses sent hint to view the laud (Jos_14:10-11). “Fat and flourishing in old age to show that the Lord is upright.”
II. Varied strength as the character of the days. Days vary in complexion. Days of light and darkness, of duty and warfare. Present days, the age in which we live, with its philantrophies, enterprises and missionary ardour. Future days, whatever they may be or bring. “He hath said, I will never leave thee nor forsake thee.”
III. Spiritual strength as long as days and duties last. The strength of the sufferer to bear “the ills of life” in patience and submission to God; of the speaker to restrain and to put forth his energy; of the soldier for aggressive and courageous warfare, for complete and constant victory. We need strength to sit still in this restless and feverish day; strength to obey when commanded to act. Strength as the condition of rest and the success of work. “All your need according to his riches in glory by Christ Jesus.”
Let me but bear my Saviour say,
Strength shall be equal to thy day;
Then I rejoice in deep distress,
Leaning on all sufficient grace.
STRENGTH ACCORDING TO THE DAYS.—Deu_33:25
I. It is not the design of these words to suppress forelooking and foreplanning in secular things. II. Nor are they designed to teach men that God will maintain a providence of miracles on their behalf. III. They teach us that we cannot know beforehand what help will spring up from our circumstances. IV. They also teach us that anxiety for the future is labour lost. Apply the
subject to those who—
(1) Follow conscience against their interests.
(2) Wish to reform from evil habits, but fear they will not be able to hold out.
(3) Look wistfully on a Christian life, but doubt if they would be able to maintain it.
(4) Are exceedingly troubled in regard to expected events.
(5) Are troubled about relative afflictions.
(6) Are troubled about their own death.—H. W. Beecher.
THE MAJESTY OF ISRAEL’S GOD.—Deu_33:26-29
Conclusion of blessings corresponds with introduction. The kingdom was founded in Jehovah the salvation of his people. So in conclusion Jehovah is their eternal refuge, and they are blessed in Him. These probably the last words Moses wrote. The next chapter added by another writer. God’s majesty and power set forth in splendid imagery.
I. Inimitable in his perfections. Not like the vanities of nations; if real, they cannot be compared with the Almighty.
1. Eternal in existence. “The eternal God”—not of yesterday; before time, before all worlds; ever was, is, and will be the same unchangeable, wise and holy being, “the everlasting God.”
2. Unequalled in majesty. “None like unto the God of Jeshurun.” “Every nation boasted of its God, but none had such a God to boast of as Israel had.” “Who is like unto thee, O Lord, among the gods? Who is like thee, glorious in holiness, fearful in praises, doing wonders?”
II. Powerful in His protection. “Thy refuge.”
1. Arms to sustain. “Underneath are the everlasting arms”—arms which never relax their embrace, never get weary and strong as omnipotence, bearing up, carrying and keeping from falling the weakest child that trusts them.
2. Strength to overcome. “He shall thrust out the enemy.” God drove out the heathen to plant them (Psa_90:1). He will dislodge our enemies, open up the way, conquer principalities and powers, and put us in possession of heaven.
3. Confidence in security. “Israel then shall dwell in safety.” When planted by God, he is a strong tower and protection, without earthly bulwarks, alliances, and resources; even in opposition and danger God gives confidence and security. “He shall dwell on high; his place of defence shall be the munitions of rocks” (Isa_33:16).
III. Constant in oversight. God never forgets, nor forsakes. No people so well provided for as Israel.
1. Abundant provision. “The fountain of Jacob” overflows in streams of mercies and never dries.
2. Useful provision. Corn, wine, and oil to sustain and refresh; the products of earth, “wheat and barley, vines and fig-trees,” and the blessings of heaven, everything needful and substantial, “God give thee of the dew of heaven and the fatness of the earth.”
3. Constant provision. “The heavens shall drop down dew.” The early and latter rain and fruits in season; no stint, no scarcity. “Bread shall be given him, his waters shall be sure” (Isa_33:16).
IV. Merciful in deliverance. “A people saved by the Lord.” Rescued from Egypt, preserved in the desert, and ever kept from harm. This not by Israel’s sword nor Israel’s skill, but their salvation bought and defended by Jehovah. If we take the glory of national deliverances, admire and applaud the courage that gained them and the wisdom that planned them, our right hand will become palsied, and victory may be followed by shameful defeat. “O Israel, trust thou in the Lord, he is their help and their shield.”
V. Victorious in contest. When God undertakes, no one can contend with him; this adds madness to folly. “Woe unto him that striveth with his Maker!”
1. Victory is easy. “Thine enemies found liars” who predicted failure.
2. Victory is complete. “Thou shalt tread upon,” subdue all opposition; assail “their high places” and level them to the dust. Satan to be trod upon shortly, death and the powers of hell subdued. Free, complete, everlasting victory. “Salvation is of the Lord.”
THE HAPPINESS OF ISRAEL IN GOD.—Deu_33:29
God is “blessed for ever” and the source of blessing to his people. He derives no happiness from them but imparts it to them. “Happy art thou, O Israel.”
I. Happy in the presence of God. Who is their home, refuge and dwelling place. Man wants rest and blessedness, a centre of unity, a perfect home. These only found in God. Earthly home, a mere shadow, a type of eternal home. In seeking this home, God is with his people. “My presence shall go with thee and I will give thee rest.”
II. Happy in the salvation of God. “O people saved by the Lord.” Israel’s deliverance a type of salvation in Christ—Christians like ancient Israel, a people separated, saved and exalted. “Save us, O Lord our God, and gather us from among the heathen, to give thanks unto thy holy name and to triumph in thy praise.”
III. Happy in the protection of God. “The eternal God is thy refuge.” He was the shield of their help—Israel “dwelt safely alone” among enemies. Without treaties and alliances with other nations. God protects—
(1) In defensive War, “their shield,” which nothing can pierce or turn aside. “With favour wilt thou compass (crown) him as with a shield” (Psa_5:12.)
(2) In offensive War, “their sword.” To slay their foes, ensure their progress and gain them eminence. “The sword of thy excellency.”
IV. Happy in the triumph of God. God’s wonders were terrible in reality and report.
1. Fear put the enemy to flight. “The terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob” (Gen_35:5; cf. Exo_23:27; Deu_2:25; Deu_11:25).
2. Fortifications were no defence. God, higher than the loftiest bulwark, “rideth upon the heaven” in splendour, power, and supremacy. Is this God your God? Then His heavenly favour, protection, and triumph, are yours. “Happy is that people that is in such a case; yea, happy is that people whose God is the Lord.”
HOMILETIC HINTS AND SUGGESTIONS
Deu_33:23. Satisfied.
1. Men thirst, are not happy, dissatisfied.
2. God’s favour alone can satisfy, things seen and heard give no permanent enjoyment, Ecc_1:8. “Our own will, although it should obtain its largest wish, would always keep us in un-easiness” (Pascal). “Satisfied with favour.” He that cometh to me shall never hunger, and he that believeth on me shall never thirst.”
Deu_33:26. Rideth to help.
1. The source of help. “Heaven,”
2. The swiftness of help. Riding as one one on horse, coming with irresistible might.
3. The majesty of help. Rides in state and splendour, in magnificence of clouds and awful grandeur.
4. The variety of help. Heaven and earth united, thunder and lightning, hail-stones and artillery, “excellency on the sky.” “Having the celestial creatures for his cavalry, and the terrestrial for his infantry; how then can his want help” (Trapp).
5. The sufficiency of help. “None like him” in power and disposition.
Deu_33:27. The eternal God, Heb., the God of antiquity, that “ancient of days,” that “Rock of Ages,” “who is before all things, and by whom all things consist” (Col_1:17), “who is the first and the last, and besides whom there is no God” (Isa_44:6) Trapp. Thy Refuge, God the home of the soul.
1. Man a homeless creature. A wanderer in the wilderness, seeking habitation and rest.
2. God a home, for shelter, provision, and rest. “Our dwelling place in all generations.” Everlasting arms.
1. Long enough to embrace eternity.
2. Strong enough never to get weary.
3. Ready enough to embrace any that come.
4. Yet “stretched out” in patience, perseverance and love, to “disobedient,” rebellious “children,” “all day long,” Rom_10:21. What a tender, compassionate attitude of God towards sinners! The glory of God’s forbearance a bitter ingredient of misery at last. The words a description of God’s power also. Power to lift up the lowest and most degraded, to protect and shelter the weakest and most timid. “As the arm is the emblem of power, and of power in a state of exertion, the words here state that an unlimited and unconquerable power shall be eternally exerted in the defence of God’s church, and in the behalf of all those who trust in him.” A. Clarke.
Destroy them.
1. The duty. “Destroy them,” spare no sin, no enemy. Not merely maim, utterly irradicate them and leave nothing undone.
2. The strength to perform it. “He shall thrust out, &c.” God goes before in providence, accompanies in person and equips for success.
Deu_33:29. Happy.
1. God’s people happy in this life. Trusting in God they have contentment, hope and security. All things work together for their good, a real, solid, happiness, not momentary joy or feverish excitement. “Happy art thou, O Israel.”
2. Happy in death. Guilt and fear taken away, death and hell conquered. “The end is peace.” “The battle is fought,” said Dr. Payson, “and the victory is won for ever, I am going to bathe in an ocean of purity, and benevolence, and happiness to all eternity.”
3. Happy in the world to come. Heaven a place of peace and felicity. No discord nor disorder there. A realization of Howe’s conception, “the blessedness of the righteous,” and Baxter’s “Saints’ Everlasting Rest.”
Man’s sickly soul, though turned and toss’d for ever
From side to side, can rest on nought but thee;
Here, in full trust; hereafter, in full joy.
On thee, the promised, sure eternal down Of spirits, toil’d in travel through this vale.
Young.
ILLUSTRATIONS TO CHAPTER 33
Deu_33:2. Shined. Contemplate the exalted attributes of Deity; the displays of His glory; the splendours of His throne; the amplitudes of His dominions; the angelic orders of His kingdom; the richness of His gifts, and the untouched ocean of happiness yet in reserve for His people (J. Wilson). Saints. The interest felt by the angels in all that concerns the Gospel and the eternal interests of men put on their probation, form a very humbling contrast to our cold indifference.—Adams.
Deu_33:4. Law. A law is valuable, not because it is law, but because there is right in it; and because of this rightness it is like a vessel carrying perfume; like the alabaster enclosure of a lamp.—Beecher.
Deu_33:6. Live. Every man’s life lies within the present, for the past is spent and done with, and the future is uncertain.—Antonius.
Deu_33:9-11. Observed Thy word—
How fond it were to wish for such a King,
And no obedience to His sceptre bring,
Whose yoke is easy, and His burthen light;
His service freedom, and His judgments right.
—Waller.
Deu_33:12. Beloved of the Lord. Two gentlemen were once riding together, and as they were about to separate, one said to the other, “Do you ever read your Bible?” “Yes; but I get no benefit from it, because, to tell the truth, I do not feel that I love God.” “Neither did I,” replied the other, “but God loved me.” This answer produced such an effect upon his friend that he said, “It was as if one had lifted him off the saddle into the skies.” It opened up to his soul at once the great truth, that it is not how much I love God, but how much God loves me.
Deu_33:18-19. Going out. Trades exemplify dependence and mutual help. Precisely because no man can reach perfection in all the arts, and be a proficient in every profession, the progress of civilization requires the division of labour; not division in the sense of hostility, but a division of works with a common will—many departments with one interest, “diversities of operation with the same spirit.” Not more completely does the wheel of the engine depend upon the boiler, or the rod upon the valve, than one individual upon another in the more intricate and wondrous mechanism of society.
Heaven forming each on other to depend,
A master, or a servant, or a friend,
Bids each on other for assistance call,
Till one man’s weakness grows the strength of all.—F. D. Huntington, D.D.
Deu_33:20. Lion. Wonderful is the case of boldness in civil business. What first? Boldness. What second and third? Boldness.—Bacon.
Deu_33:23. Satisfied with favour. “My soul hath found inexpressibly,” said John Brown, of Haddington, “more sweetness and satisfaction in two words such as these—thy God and my God—than all the pleasures found in the things since the creation could equal.”
Give what thou canst, without thee we are poor,
And with thee rich, take what thou wilt away.
Cowper.
Deu_33:25. Strength. Dr. Doddridge was one day talking, much depressed, his very heart desolate within him; but, says he, passing a cottage door open, I happened at the moment to hear a child reading, “As thy days, so shall thy strength be.” The effect on my mind was indescribable. It was like life from the dead.—Jay.
Deu_33:27. Thrust out.
Rouse to some work of high and holy love,
And thou an angel’s happiness shall know.
Deu_33:28. Shield. If heaven and earth shake God hath ordained and secured that his children shall be protected as they need and when they need. When the enemy is most strongly assaulting, at the last extremity, when every other refuge shall have been swept away.—Bridges. Creature extremity can never reach beyond the help of Omnipotence.
Deu_33:29. Happy art thou, O Israel.
O Israel, blest beyond compare;
Unrivalled all thy glories are.
Jehovah deigns to fill thy throne,
And calls thine interest His own.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 Of Israel, as a company of the Lord’s saints,…
Deu 33:3
Of Israel, as a company of the Lord’s saints, Moses says that they are all in God’s hand. This was true of the ancient Israel in an important sense, but it is still more fully and extensively true of the spiritual Israel. However much they may differ in many respects from each other, the children of God are all alike in respect of His gracious dealings with them. All His saints are in His hand.
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I. The hand of God is a plastic or forming hand, and all His saints are under its transforming power.
II. The hand of the Lord is an upholding and preserving hand, and all His saints enjoy His assistance and protection.
III. The hand of God is a guiding and directing hand, and His saints enjoy the benefit of this in the conduct of their great spiritual interests and business.
IV. The hand of God is a chastising hand, and His saints are sometimes in His hand that they may receive needed correction.
W. Lindsay Alexander, Christian World Pulpit, vol. xxii., p. 324.
The text shows us how elaborately God lays out His whole being as altogether engaged for His own people,—first His heart; then His hand; then His feet; then His lips. "Yea, He loved the people; all His saints are in Thy hand, and they sat down at Thy feet; every one shall receive of Thy words."
I. A saint means three things. He is (1) a being whom God has set apart for Himself. In this sense David said: "I am holy." In this sense the whole Church are saints. (2) A saint is a person in whom sanctification is going on. Every one in whom the Holy Ghost is acting at this moment is a saint. (3) Those who are perfected in holiness are saints indeed.
II. Saints are in God’s hands: (1) as property; (2) in order that He may deal with them as He sees fit; (3) in order that He may hold them up; (4) in order that He may keep them always near Him.
III. "And they sat down at Thy feet." The passage combines the two ideas of rest and teaching.
J. Vaughan, Fifty Sermons, 6th series, p. 97.
References: Deu 33:5.—Clergyman’s Magazine, vol. xiv., p. 283 Deu 33:6-17.—F. Whitfield, The Blessings of the Tribes, pp. 53, 79, 97, 213, 225.
Deu 33:12
In the Scriptures God is regarded as the dwelling-place of His people, of the holy and redeemed soul. This thought was ever before the Hebrew mind: God is the home of the soul. It is a great, an awful, an infinite thought.
I. "Of Benjamin he said." By a gifted and inspired second sight, the man whose eyes the Lord had opened beheld the arrangement of the tribes. Benjamin was one of the smallest of the tribes. It held its inland, and insulated, and secluded position, bounded by Dan, Judah, Ephraim, and Reuben. "He shall dwell between His shoulders." Some render this term "among His mountains." And, indeed, there the Temple was built—on the territory of Benjamin and Judah. There they were together—the weakest by the strongest of the tribes.
II. "Beloved." The title authenticates the blessing. It is a word of beautiful reciprocations; we look up and think of Him, and rejoice because we are "accepted in the Beloved," and we look upon the Church and see that it is the "elect of God, holy and beloved."
III. Safety. All things will serve Benjamin. Whatever happens, "the beloved of the Lord shall dwell in safety." "In safety." Much of the world’s position and place is only like a book of tragedies, bound in gold and crimson velvet—all fair without, all black within, leaves of gold and lines of blood. The lots of some men are like those who live in houses paved with pearl and walled with diamonds, while all the roof lies open to the wind and storms. But "the beloved of the Lord shall dwell in safety." They are remembered, and they are safe.
E. Paxton Hood, Dark Sayings on a Harp, p. 274.
Reference: Deu 33:12.—Bagnall-Baker, Thursday Penny Pulpit, vol. iii., p. 121.
Deu 33:16
We have here the beginning and the ripening of an experience brought close together. Let us think of the young Christian and the old Christian, the same man in his first apprehension and in his ripened knowledge of Christ. Our subject is the nature and method of the growth of Christian character. One general and obvious law is that every healthy growth creates the conditions of new growth, and makes new growth possible. This is the method of Christian growth. There is a continued reaction between Christ and the soul; every new openness is fed with a new love that opens it still more.
I. As every Christian becomes more and more a Christian, there must be a larger and larger absorption of truth or doctrine into life.
II. There will be a growing variety in the Christian character as Christians grow older.
III. The willingness to recognise and welcome individual differences of thought, and feeling, and action increases, too, as Christians grow riper.
IV. Another characteristic of the growing spiritual experience is its ever-increasing independence.
V. Another sign of the growth of Christian character is to be found in the growing transfiguration of duty.
VI. The profoundest and most reliable sign of maturing spiritual life is the deepening personal intimacy with Him who is the Christian’s Life, the Lord Jesus Christ. This growing personal intimacy will have these effects upon us: (1) It must give us a more infinite view of life in general, or, in other words, must make us more unworldly. (2) It will give us more hopefulness. (3) With the growing hopefulness comes a growing courage. (4) It gives that true and perfect poise of soul which grows more and more beautiful as we get tired one after another of the fantastic and one-sided types of character which the world admires.
Phillips Brooks, The Candle of the Lord, p. 39.
References: Deu 33:16.—G. Matheson, Moments on the Mount, p. 256; W. M. Taylor, Contrary Winds, p. 200. Deu 33:18, Deu 33:19.—F. Whitfield, The Blessings of the Tribes, p. 117. Deu 33:19.—J. Reid Howatt, The Churchette, p. 257. Deu 33:20-25.—F. Whitfield, The Blessings of the Tribes, pp. 117, 137, 161, 173, 185.
Deu 33:25
There are times when Christian men and women will distress themselves with depressing speculations as to the various situations and predicaments in which God’s providence may possibly place them, and will suffer doubts to cloud their minds as to whether their faith would stand the test of any severe trial. They are apprehensive whether they shall not grow impatient in mind, faint and weary in faith, utterly overborne in body and spirit. All these misgivings are met by the promise, "As thy days, so shall thy strength be." In ordinary trials, ordinary supplies of strength and support will be apportioned to prayer and honest endeavour; in extraordinary circumstances, extraordinary concessions of the sustaining spirit will be made. Distrust of ourselves, which causes us to lean more appealingly and confidingly upon the strength of God, by no means misbecomes us. But if these fears are traceable to any misgiving as to the paternal purposes of God towards all such as turn to Him in faith and love, then they are unreasonable, and do not become a child of God. We need not ask for help against future and contingent trials; we ask for the day’s supply, and the promise extends no further than this. "As thy days, so shall thy strength be."
W. H. Brookfield, Sermons, p. 196.
I. God does not say that in every day He will secure us, but for "thy day" the provision shall be made. God gives us no warrant to expect that every day or any day shall bring with it joy, or pleasantness, or comfort; what He says is very practical; He assures us of sufficient strength for duty and trial: "As thy days, so shall thy strength be."
II. There is an evident intention in the use of the plural number: "days." From this we gather that the promise does not relate to those few, more prominent days of sorrow and of difficulty which stand out larger than the rest, but equally to the more ordinary days which bring with them nothing but the common routine of everyday duty.
III. The very fact of the increase of our days as life goes on increases our responsibility. Every new year and every new day a man lives is more accountable because more capable, and more solemn because more critical, than the last. And as the days accumulate, so do the mercies. "As thy days, so shall thy strength be." Never was the most exquisite machine so perfectly adjusted, never was any mathematical proportion so accurate, as each day’s grace is set to the margin of each day’s work.
J. Vaughan, Fifty Sermons, 1874, p. 256 (see also Sermons, 9th series, p. 13).
The portion of Asher, in whose blessing the words of the text occur, was partly the rocky northern coast and partly the fertile lands stretching to the base of Lebanon. In the inland part of their land they cultivated large olive groves, and the clause before the text is a benediction on that industry: "Let him dip his foot in oil." And then the metaphor suggested by the mention of the foot is carried on into the next words, "Thy shoes shall be iron and brass," the tribe being located upon rocky sea-coast, having rough roads to travel, and so-needing to be well shod.
I. We have first the thought that God gives us an equipment of strength proportioned to our work—shoes for the road. From this we gather that the road will be rocky and flinty; the rough work will not be far behind the stout shoes.
II. The text assures us of a strength which is not worn out by use. Though we belong to the perishing order of nature by our bodily frame, we belong to the undecaying realm of grace by the spirit that lays hold on God.
III. The second clause of the verse promises even more than this. It tells us that the two sums of "thy days" and "thy strength" keep growing side by side, and that as the days increase the strength increases too.
A. Maclaren, Weekday Evening Addresses, p. 132.
I. These words are only a line out of an old Hebrew poem, but they are as English and as human as if we had met them in yesterday’s newspaper, or had heard them in the swift and confiding interchange of friendship. Said in a moment, they tell the result of our whole life. "The Lord hath been mindful of His own. He hath not forgotten to be gracious to His people."
II. God, in the plenitude of His power, lay at the back of this promise to the tribal descendants of Asher. It is a threefold benediction: (1) The land of Asher will have abundant harvests. (2) This material opulence will not excite envy among the tribes, or be attacked by marauding invaders. Thy fortresses of defence shall be as invincible as if built of iron and brass. And (3) in complete security, the security of fulness of strength, shall all this prosperity be enjoyed throughout the days of thy tribal life.
III. Although this law came by Moses, it is uttered with more penetrating reality and gracious persuasiveness by Jesus Christ, the Son of God. The strength here spoken of is a rest-giving strength.
IV. (1) Remember that our days do not come to us in a multitude, but in regulated succession, and with a largely educating variety. (2) Do not fetch your to-morrows into your to-days. (3) Though our days come in succession, they make a unity, and they will make a beautiful and well-ordered unity if we live them all with God and for men. (4) God is our Home, and from that Home in God what can our outlook be, even in the saddest days, but one of restful hope, quiet expectation, calm dependence on the exhaustless love of our Father in heaven, who has promised that "as our days, so shall our strength be"?
J. Clifford, Daily Strength for Daily Living, p. 1.
References: Deu 33:25.—Spurgeon, Sermons, vol. iv., No. 210; H. W. Beecher, Forty-eight Sermons, vol. i., p. 1; A. Raleigh, From Dawn to Perfect Day, p. 337; W. Harris, Christian World Pulpit, vol. xiv., p. 368; G. Calthrop, The Temptation of Christ, p. 244; Homiletic Magazine, vol. xiii., p. 13. Deu 33:26-28.—Spurgeon, Sermons, vol. xiv., No. 803. Deu 33:27.—A. M. Fairbairn, The City of God, p. 190; Spurgeon, Morning by Morning, pp. 315, 316; Spurgeon, Sermons, vol. xi., No. 624, and vol. xxiv., No. 1413; Old Testament Outlines, p. 52; Congregationalist, vol. vi.,p. 729. Deu 33:29.—Spurgeon, Sermons, vol. xxiii., No. 1359; Spurgeon, Morning by Morning, p. 271; Homiletic Quarterly, vol. i., p. 549; R. M. McCheyne, Additional Remains, p. 257. Deut 33—Parker, vol. iv., p. 390. Deut 33, Deut 34—J. Monro Gibson, The Mosaic Era, p. 345.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv3, 12, 16, 25
Deuteronomy
GOD AND HIS SAINTS
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Deu 33:3.
The great ode of which these words are a part is called ‘the blessing wherewith Moses blessed the children of Israel before his death.’ It is mainly an invocation of blessing from Heaven on the various tribes, but it begins, as the national existence of Israel began, with the revelation of God on Sinai, and it lays that as the foundation of everything. It does not matter, for my purposes, in the smallest degree, who was the author of this great song. Whoever he was, he has, by dint of divine inspiration and of his own sympathy with the inmost spirit of the Old Covenant, anticipated the deepest things of Christian truth; and these are here in the words of our text.
I. The first thing that I would point out is the Divine Love which is the foundation of all.
‘He loved the people.’ That is the beginning of everything. The word that this singer uses is one that only appears in this place, and if we regard its etymology, there lies in it a very tender and beautiful expression of the warmth of the divine love, for it is probably connected with words in an allied language which mean the bosom and a tender embrace, and so the picture that we have is of that great divine Lover folding ‘the people’ to His heart, as a mother might her child, and cherishing them in His bosom.
Still further, the word is in a form in the Hebrew which implies that the act spoken about is neither past, present, nor future only, but continuous and perpetual. Thus it suggests to us the thought of timeless, eternal love, which has no beginning, and therefore has no end, which does not grow, and therefore will never decline nor decay, but which runs on upon one lofty level, with neither ups nor downs, and with no variation of the impulse which sends it forth; always the same, and always holding its objects in the fervent embrace of which the text speaks.
Further, mark the place in this great song where this thought comes in. As I said, it is laid as the beginning of everything. ‘We love Him because He first loved us’ was the height to which the last of the Apostles attained in the last of his writings. But this old singer, with the mists of antiquity around him, who knew nothing about the Cross, nothing about the historical Christ, who had only that which modern thinkers tell us is a revelation of a wrathful God, somehow or other rose to the height of the evangelical conception of God’s love as the foundation of the very existence of a people who are His. Like an orchid growing on a block of dry wood and putting forth a gorgeous bloom, this singer, with so much less to feed his faith than we have, has yet borne this fair flower of deep and devout insight into the secret of things and the heart of God. ‘He loved the people’- therefore He formed them for Himself; therefore He brought them out of bondage; therefore He came down in flashing fire on Sinai and made known His will, which to know and do is life. All begins from the tender, timeless love of God.
And if the question is asked, Why does God thus love? the only answer is, Because he is God. ‘Not for your sakes, O house of Israel . . . but for Mine own name’s sake.’ The love of God is self-originated. In it, as in all His acts, He is His own motive, as His name, ‘I am that I am,’ proclaims. It is inseparable from His being, and flows forth before, and independent of, anything in the creature which could draw it out. Men’s love is attracted by their perception or their imagination of something loveable in its objects. It is like a well, where there has to be much work of the pump-handle before the gush comes. God’s love is like an artesian well, or a fountain springing up from unknown depths in obedience to its own impulse. All that we can say is, ‘Thou art God. It is Thy nature and property to be merciful.’
‘God loved the people.’ The bed-rock is the spontaneous, unalterable, inexhaustible, ever-active, fervent love of God, like that with which a mother clasps her child to her maternal breast. The fair flower of this great thought was a product of Judaism. Let no man say that the God of Love is unknown to the Old Testament.
II. Notice how, with this for a basis, we have next the guardian care extended to all those that answer love by love.
The singer goes on to say, mixing up his pronouns, in the fashion of Hebrew poetry, somewhat arbitrarily, ‘all His saints are in Thy hand.’ Now, what is a ‘saint’? A man who answers God’s love by his love. The notion of a saint has been marred and mutilated by the Church and the world. It has been taken as a special designation of certain selected individuals, mostly of the ascetic and monastic type, whereas it belongs to every one of God’s people. It has been taken by the world to mean sanctimoniousness and not sanctity, and is a term of contempt rather than of admiration on their lips. And even those of us, who have got beyond thinking that it is a title of honour belonging only to the aristocracy of Christ’s Kingdom, are too apt to mistake what it really does mean. It may be useful to say a word about the Scriptural use and true meaning of that much-abused term. The root idea of sanctity or holiness is not moral character, goodness of disposition and of action, but it is separation from the world and consecration to God. As surely as a magnet applied to a heap of miscellaneous filings will pick out every little bit of iron there, so surely will that love which He bears to the people, when it is responded to, draw to itself, and therefore draw out of the heap, the men that feel its impulse and its preciousness. And so ‘saint’ means, secondly, righteous and pure, but it means, first, knit to God, separated from evil, and separated by the power of His received love.
Now, brethren, here is a question for each of us: Do I yield to that timeless, tender clasp of the divine Father and Mother in one? Do I answer it by my love? If I do, then I am a ‘saint,’ because I belong to Him, and He belongs to me, and in that commerce I have broken with the world. If we are true to ourselves, and true to our Lord, and true to the relation between us, the purity of character, which is popularly supposed to be the meaning of holiness, will come. Not without effort, not without set-backs, not without slow advance, but it will come; for he that is consecrated to the Lord is ‘separated’ from iniquity. Such is the meaning of ‘saint.’
‘All His saints are in Thy hand.’ The first metaphor of our text spoke of God’s bosom, to which He drew the people and folded them there. This one speaks of His ‘hand.’ They lie in it. That means two things. It means absolute security, for will He not close His fingers over His palm to keep the soul that has laid itself there? And ‘none shall pluck them out of My Father’s hand.’ No one but yourself can do that. And you can do it, if you cease to respond to His love, and so cease to be a saint. Then you will fall out of His hand, and how far you will fall God only knows.
Being in God’s hand means also submission. Loyola said to his black army, ‘Be like a stick in a man’s hand.’ That meant utter submission and abnegation of self, the willingness to be put anywhere, and used anyhow, and done anything with. And if I by my reception of, and response to, that timeless love, am a saint belonging to God, then not only shall I be secure, but I must be submissive. ‘All His saints are in Thy hand.’ Do not try to get out of it; be content to let it guide you as the steersman’s hand turns the spokes of the wheel and directs the ship.
Now, there is a last thought here. I have spoken of the foundation of all as being divine love, of the security and guardian care of the saints, and there follows one thought more:-
III. The docile obedience of those that are thus guarded.
As the words stand in our Bible, they are as follow:-’They sat down at Thy feet; every one shall receive of Thy words.’ These two clauses make up one picture, and one easily understands what it is. It represents a group of docile scholars, sitting at the Master’s feet. He is teaching them, and they listen open-mouthed and open-eared to what he says, and will take his words into their lives, like Mary sitting at Christ’s feet, whilst Martha was bustling about His meal. But, beautiful as that picture is, there has been suggested a little variation in the words which gives another one that strikes me as being even more beautiful. There are some difficulties of language with which I need not trouble you. But the general result is this, that perhaps instead of ‘sitting down at Thy feet’ we should read ‘followed at Thy feet.’ That suggests the familiar metaphor of a guide and those led by him who, without him, know not their road. As a dog follows his master, as the sheep their shepherd, so, this singer felt, will saints follow the God whom they love. Religion is imitation of God. That was a deep thought for such a stage of revelation, and it in part anticipates Christ’s tender words: ‘He goeth before them, and the sheep follow Him, for they know His voice.’ They follow at His feet. That is the blessedness and the power of Christian morality, that it is keeping close at Christ’s heels, and that instead of its being said to us, ‘Go,’ He says, ‘Come,’ and instead of our being bid to hew out for ourselves a path of duty, He says to us, ‘He that followeth Me shall not walk in darkness, but shall have the light of life.’ They follow at His feet, as the dog at his master’s, as the sheep at their shepherd’s.
They ‘receive His words.’ Yes, if you will keep close to Him, He will turn round and speak to you. If you are near enough to Him to catch His whisper He will not leave you without guidance. That is one side of the thought, that following we receive what He says, whereas the people that are away far behind Him scarcely know what His will is, and never can catch the low whisper which will come to us by providences, by movements in our own spirits, through the exercise of our own faculties of judgment and common-sense, if only we will keep near to Him. ‘Be ye not as the horse or as the mule, which have no understanding, whose mouths must be held in with bit and with bridle, else they will not come near to thee,’ but walk close behind Him, and then the promise will be fulfilled: ‘I will guide thee with Mine eye.’ A glance tells two people who are in sympathy what each wishes, and Jesus Christ will speak to us, if we keep close at His heels.
They that follow Him will ‘receive His words’ in another sense. They will take them in, and His words will not be wasted. And they will receive them in yet another sense. They will carry them out and do them, and His words will not be in vain.
So, dear brethren, the peace, the strength, the blessedness, the goodness, of our lives flow from these three stages, which this singer so long ago had found to be the essence of everything, recognition of the timeless tenderness of God, the yielding to and answering that love, so that it separates us for Himself, the calm security and happy submission which follow thereon, the imitation of Him in daily life, and the walking in His steps, which is rewarded and made more perfect by hearing more distinctly the whisper of His loving, commanding voice.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 The Blessing of Moses
The Blessing of Moses
This chapter contains the last words or 'swan-song' of Moses. Immediately before his death he takes farewell of the people, and blesses each of the tribes in turn, as Jacob had done on his deathbed: see Genesis 49. The two blessings should be compared; see also on Deu_33:4.
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2-5. Introduction, describing the majestic appearance of Jehovah to His chosen people.
2. Cp. Jdg_5:4; Hab_3:3. Seir] Edom (see on Num_20:22-29). Mount Paran] the S. boundary of Canaan. The appearance of Jehovah is described as a sunrise. The glory of His Presence appeared on Mt. Sinai, His beams smote the top of Mt. Seir, and glowed upon Mt. Paran. Read, 'He came forth from the midst of (not, with) the myriad shining saints that encircle His throne: at His right hand was a burning fire for them.' The last clause is difficult and very probably corrupt.
3. All his saints] i.e. Israel's saints. They sat down at thy feet] as disciples listening to the words of their teacher.
4. This v. may be interpolated. Moses could hardly have written it himself. The superscription in Hab_3:1 seems also to indicate that a later writer has written down the Blessing of Moses.
5. He was king] Jehovah, not Moses: cp. on Num_23:21. On Jeshurun see Deu_32:15.
6. Reuben is the eldest of the sons of Jacob. There is a difficulty in the second half of this v., in which AV has inserted a negative not in the original. It may be better to read with RV 'yet let his men be few.' In the earlier blessing of Jacob it is said that Reuben will not endure, or have preeminence, on account of his misdeed (Gen_35:22). Owing to their position on the E. of the Jordan the Reubenites had a somewhat precarious hold of their territory. The Ammonites were troublesome (Judges 10, 11); on the Moabite Stone (see on Num_21:29) most of the Reubenite cities are said to be occupied by the Moabites; and TiglathPileser carried them captive to Assyria (1Ch_5:6, 1Ch_5:22, 1Ch_5:26. 2Ki_15:29. This constant danger of extinction may be alluded to here. But the text may be corrupt, and some words may have dropped out. Some MSS of LXX insert Simeon äs the subject of the second clause. It will be observed that he is not otherwise mentioned at all, though the omission may be explained by the fact that the tribe of Simeon was absorbed in that of Judah (Jos_19:9).
7. Let his hands.. for him] RV 'with his hands he contended for himself' (or, 'for it,' i.e. the people). Judah was the champion of the tribes: see e.g. Jdg_1:1; Jdg_20:18.
8. On the Urim and Thummim see Exo_28:30. Jehovah is addressed in this v., and Levi is meant by thy holy one. Three privileges of the priestly tribe are referred to in this blessing, viz. the use of the Urim and Thummim, the teaching of the Law, and the presentation of incense and sacrifice (Deu_33:10 : see on Numbers 18, Num_35:18, Num_35:9-15). Whom thou didst prove, etc.] At Massah and Meribah the people certainly proved and strove with Jehovah. But unless there is a change of person here, and again in Exo_28:10, it would appear that the person addressed is still Jehovah, who is represented as having proved and contended with Levi there, in the persons of Moses and Aaron. See Num_20:12 and Deu_8:2.
9. This v. refers to the separation of the tribe of Levi to their sacred duties. They have no lot or inheritance among their brethren. There may be a particular referenee to the exceptional zeal of Levi mentioned in Exo_32:26-29 : cp. for the thought Mat_10:37; Luk_9:59-62.
11. Them that rise against him] such as Korah: see Numbers 16.
12. The beloved of the Lord] is Benjamin, and the subject of the second and third clauses is Jehovah, as in AV. The v. refers to the fact that Zion, the dwelling-place of Jehovah, was in the land of Benjamin. Jerusalem was on the border line between Benjamin and Judah, so that Jewish writers speak of the Temple being in Benjamin while its courts were in Judah. Hence, Jehovah is here said to dwell between Benjamin's shoulders, i.e. mountain slopes.
13. The fertility of the land of Joseph is also emphasised in the earlier blessing of Jacob: see Gen_49:22-26. The precious things of heaven is the rain, and the deep that coucheth beneath is the springs of water. The words for the dew should perhaps be read 'from above'
14. Things put forth by the moon] RV 'things of the growth of the moons,' i.e. probably of the months, things put forth month by month, according to their season.
16. Good will of him that dwelt in the bush] Jehovah revealed Himself in the bush as the Deliverer of Israel: see Exo_3:2, Exo_3:6-8. The latter part of the v. is identical with that of Gen_49:26.
17. Read, 'His firstling bullock, majesty is his, and his horns are the horns of the wild ox.' Ephraim is meant, and is compared to a wild ox: see on Num_23:22.
18. Thy going out] The reference is to the commercial intercourse between Zebulun and foreign nations. The phrase is almost equivalent to 'exports.' Zebulun seems to have had an outlet to the Mediterranean Sea; cp. the next v. and also Gen_49:13; Isa_9:1. Nazareth was in the land of Zebulun. In thy tents] Issachar was an inland tribe. It possessed the Plain of Jezreel, or Esdraelon, a district of extraordinary fertility and the granary of Palestine. Issachar is accordingly represented as rejoicing in its tents, i.e. pursuing a peaceful agricultural life (Gen_49:14-15).
19. The people] RV 'peoples,' their heathen neighbours who trade with them, particularly the Phoenicians. These they are here said to call unto the mountain where they offer sacrifices of righteousness, i.e. sacrifices that are offered rightly. It would appear that in the land of Zebulun and Issachar there were certain mountain sanctuaries where sacrificial feasts were held to which these tribes were wont to invite their neighbours, and that these gatherings were a source of commercial advantage to them. The abundance of the seas refers to the maritime commerce mentioned above, and the treasures hid in the sand have been supposed to refer to the manufacture of glass for which the sands at the mouth of the river Belus, which flows into the Bay of Acre, were famous. The Roman historian Pliny says indeed that it was here that glass was first invented or discovered by some sailors who lit a fire upon the sand and accidentally produced glass.
20. He that enlargeth Gad] i.e. Jehovah who has given him the wide territory E. of the Jordan: see Numbers 32. The Gadites are compared to a lion, as in 1Ch_12:8. With the crown] RV 'yea the crown.'
21. The first part] Gad chose the part E. of the Jordan which was first conquered and also the first to be allotted: see Numbers 32. The next clause should read, 'for there was a ruler's (or commander's) portion reserved.' Gad obtained a portion suitable for such a warlike tribe. It was a 'commander's share,' or what might be called a 'lion's share': see v.
20. He came with the heads of the people, etc.] The Gadites, true to their promise, crossed the Jordan with the other tribes and assisted them in the conquest of the land: see on Num_32:16-23.
22. RV 'Dan is a lion's whelp that leapeth forth from Bashan.' This depicts the stealth and violence of the Danites in war or in marauding expeditions: see e.g. their capture of Laish, Judges 18. The forest and ravines of Bashan were the haunts of wild beasts: see on Bashan, Num_21:33-35.
23. Naphtali touched the Sea of Galilee on the E. and included some of the richest land and most beautiful scenery in Palestine. The Plain of Gennesaret was specially luxuriant. Josephus calls it the 'ambition of nature.' The west should be the 'sea,' i.e. the Sea of Gennesaret or Galilee, not the Mediterranean in the W.
24. The first clause should probably read, 'Blessed above sons be Asher.' Northern Galilee has always been distinguished for the cultivation of the olive. Jewish writers say, 'In Asher oil flows like a river': cp. Gen_49:20. In ancient times this district was one of the main sources of the supply of olive oil (cp. 2Ch_2:10), and even now great quantities are exported to Constantinople and elsewhere. The expression dip his foot in oil refers to the ancient custom of treading the olives to obtain the oil. Cp. Mic_6:15. Stone presses, however, were also used for this purpose. Remains of them are still to be seen in the neighbourhood of Tyre.
25. Thy shoes] rather, 'thy bars' or bolts, referring to the impregnable fortresses guarding the mountain passes of Galilee. Asher, lying in the N., was the gate of Canaan. Thy strength] A word of very doubtful signification, not found elsewhere. It means, perhaps, 'rest' or 'security,' and the clause will then imply that Asher's security will never be disturbed.
26. On Jeshurun, see Deu_33:5. In thy help] rather, 'for thy help.' The clouds are said to be the chariot of God: see Psa_68:33-34; Psa_104:3; Nah_1:3.
27. Refuge] RV 'dwelling-place': cp. Psa_90:1. Jehovah protects Israel both above and beneath.
28. RV 'Israel dwelleth in safety, the fountain of Jacob alone, in a land of corn and wine; yea, his heavens drop down dew.' Israel separated from all other nations (see on Num_23:9) dwells securely in a rich land. For the expression fountain of Jacob, see Psa_68:26; Isa_48:1.
29. Thine enemies shall be found liars unto thee] RV 'shall submit themselves unto thee.' The idea is that of conquered nations cringing before their victors and protesting (perhaps feigning) submission.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v8 (See Scofield "Exo 28:30") .
Thummim
(See Scofield "Exo 28:30") .
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v1 The Blessing of Moses.
The Blessing of Moses.
As the aged patriarch Jacob laid his blessing upon his sons in the form of prophecies, so Moses, before being gathered to his people, spoke a prophetic blessing upon the people whose leader he had been for forty years. By the inspiration of God he was able to foretell the fortunes of the individual tribes, both as an encouragement and as a warning to them.
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v. 1. And this is the blessing wherewith Moses, the man of God, who was distinguished by this honoring title, blessed the children of Israel before his death.
v. 2. And he said, The Lord came from Sinai, and rose up from Seir unto them; he shined forth from Mount Paran, and he came time ten thousands of saints. This is a description of the majesty and glory of God, as He appeared to Israel when He gave them the Law from Mount Sinai. While His majesty was concentrated on the summit of Sinai, the entire surrounding country reflected the wonderful light of His countenance. From Seir, the mountains of the Edomites on the east, to the cliffs of Paran in the west the entire wilderness glowed as at the rising of the sun. The Lord came forth from the midst, and was accompanied by myriads of angels, Act 7:53; Heb 2:2; Gal 3:19. From His right hand went a fiery Law for them, said of the fiery missiles of the bolts of lightning, as they emphasized the giving of the Law.
v. 3. Yea, he loved the people, or, How dearly He loved the people! All His saints are in Thy hand; He who has even the angels in His power, to do His will, cherishes a deep affection for all those that are truly His own, that belong to His spiritual Israel. And they sat down at Thy feet, ready to follow wherever the Lord led them; every one shall receive of thy words, prepared to arise and to serve Him in cheerful obedience.
v. 4. Moses, who here enters into the spirit of his blessing so thoroughly as to place himself entirely upon the standpoint of the people, commanded us a Law, even the in heritance of the congregation of Jacob, for the Law was to be the property, the treasure of Israel, to be guarded and observed by them with all faithfulness.
v. 5. And He, Jehovah, was King in Jeshurun, the people of righteousness, when the heads of the people and the tribes of Israel were gathered together, namely, at Mount Sinai.
v. 6. Let Reuben live and not die, and let [not] his men be few. Reuben had forfeited his right of the first-born, Gen 49:3-4, and while his tribe did not become extinct in Israel, it was neither in number nor in power so great as many of the other tribes. Simeon is not mentioned at all, because this tribe, Gen 49:7, was divided in Canaan, receiving only a few cities within the boundaries of Judah for an inheritance.
v. 7. And this is the blessing of Judah: and he said, Hear, Lord, the voice of Judah, and bring him unto his people, for this tribe, as the champion of the nation, was a leader in the wars and therefore would pray for a safe return; let his hands be sufficient for him, namely, in waging the wars of Jehovah; and be Thou an help to him from his enemies, saving him from their wrath. The underlying thought seems to be a longing for the time and the dominion of the Messiah with its eternal blessing.
v. 8. And of Levi he said, Let thy Thummim and thy Urim, Exo 28:30, the guarantee that the Lord would ever protect the rights of His people by revealing to the priests His holy will and the manner in which they were to comport themselves, be with thy holy one, with the tribe of Levi, from which the high priest was consecrated to the Lord, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah, Exo 17:1-7; Num 20:1-13; for although the people, in either instance, murmured against the Lord, yet the Lord made use of both occurrences to test their faith;
v. 9. who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children; for they have observed thy Word and kept Thy covenant. Not only once, but repeatedly the Levites proved that they were ready to deny the bonds of the nearest relationship in the interest of God’s honor, as after the worship of the golden calf, Exo 32:26-29, and in the matter of the zeal of Phinehas, Num 25:8. Therefore Moses praises their service in the worship of Jehovah.
v. 10. They shall teach Jacob Thy judgments and Israel Thy Law; for that was an important part of their work, Lev 10:11; they shall put incense before Thee and whole burnt sacrifice upon Thine altar. Although only the priests, strictly speaking, offered sacrifices, yet the Levites were the ministering assistants, and therefore the entire tribe could here be mentioned.
v. 11. Bless, Lord, his substance, his strength or power, and accept the work of his hands, looking upon it with pleasure. Smite through the loins of them that rise against him, thus crippling them, rendering them utterly helpless, and of them that hate him, that they rise not again. Just as great as the blessings of Jehovah were upon Levi, so great was His curse to be upon those that presumed to question his priesthood.
v. 12. And of Benjamin he said, The beloved of the Lord, the special friend and darling of Jehovah, shall dwell in safety by Him, as a dwelling founded upon the Lord; and the Lord shall cover him all the day long, be his constant Protector; and he shall dwell between His shoulders, as a son who is carried on his father’s back.
v. 13. And of Joseph he said, Blessed of the Lord be his land, for the precious things of heaven, the rich blessings which would come upon it from above, for the dew, and for the deep that coucheth beneath, the waters under the ground, which fed the springs and rivers,
v. 14. and for the precious fruits brought forth by the sun, produced and matured by his kindly heat, and for the precious things put forth by the moon, matured in the course of the year, as one month followed the other,
v. 15. and for the chief things, the summits, of the ancient mountains, and for the precious things of the lasting hills, the great forests and thickets clothing the mountain ranges,
v. 16. and for the precious things of the earth and fullness thereof, whatever the earth produces in precious gifts, and for the good will of him that dwelt in the bush, who appeared to Moses in the burning bush, Exo 3:2-4. Let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren, the most eminent or illustrious of the sons of Jacob.
v. 17. His glory is like the firstling of his bullock, and his horns are like the horns of unicorns, of the fierce wild-ox; he would occupy a position of such power as to be able to trample on all his enemies; with them he shall push the people together to the ends of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Manasseh. The power of Ephraim especially, but also of Manasseh, was afterwards such as to give to the tribe of Joseph the leadership in the northern nation.
v. 18. And of Zebulun he said, Rejoice, Zebulun, in thy going out, since he would be successful in his campaigns, as well as in his shipping and his commercial interests; and, Issachar, in thy tents, in the grazing and agricultural pursuits.
v. 19. They shall call the people unto the mountain, invite them to share their prosperity, to take part in their rich sacrificial meals on the hill of the Lord’s Sanctuary. There they shall offer sacrifices of righteousness, bring such offerings as would establish their fellowship with Jehovah; for they, not only these two tribes, but the entire nation, shall suck of the abundance of the seas, and of treasures hid in the sand, the riches of both the sea and of the mines of the dry land would flow into the coffers of Israel.
v. 20. And of Gad he said, Blessed be he that enlargeth Gad, the Lord who gave to this tribe a large and rich territory; he dwelleth as a lion, having the nature of a lion in battle, and taketh the arm with the crown of the head, he is so fierce in battle that he inflicts not only dangerous, but mortal wounds.
v. 21. And he provided the first part for himself, a place of habitation as befitted a leader of the tribes, because there, in a portion of the lawgiver, of the leader, was he seated, this fine region was expressly set aside for him; and he came with the heads of the people, joined them in the campaign west of Jordan, he executed the justice of the Lord, and His judgments with Israel, in fulfilling the precepts of Jehovah, for herein the righteousness of the people consisted.
v. 22. And of Dan he said, Dan is a lion’s whelp, with all the latter’s fierceness and sinuous strength in battle; he shall leap from Bashan, as did the lions and leopards in attacking the herds of cattle in that land of rich meadows.
v. 23. And of Naphtali he said, O Naphtali, satisfied with favor, with the good will of the Lord, and full with the blessing of the Lord; possess thou the west and the south, a region which combined the advantages of a location near the sea, the Mediterranean, with a mild climate, for the Sea of Galilee was his eastern boundary.
v. 24. And of Asher he said, Let Asher be blessed with children, or, more fortunate than the sons, exceptionally blessed: let him be acceptable to his brethren, as their pod will and that of Jehovah rested upon him, and let him dip his foot in oil, namely, by the possession and enjoyment of a very rich inheritance in Canaan.
v. 25. Thy shoes shall be iron and brass, his fortresses, castles, should be of strong metal, his dwellings should be as strong and impregnable as if built of iron; and as thy days, so shall thy strength be, he should preserve his youthful strength throughout his life and thus be able to defend himself successfully against all attacks. And now Moses, in summarizing, rises to the very heights of poetical fervor.
v. 26. There is none like unto the God of Jeshurun, Israel, the people of righteousness, who rideth upon the heaven in thy help, and in His excellency on the sky, always ready to hurry to Israel’s assistance with almighty power.
v. 27. The eternal God is thy Refuge, literally, "dwelling is the God of eternity," of olden times; not only does He offer to His people the protection, the refuge, of His almighty power, but also that of a secure dwelling-place in Him who has proved His kindness and mercy a thousand times; and underneath are the everlasting arms; He who sits upon the throne of His majesty in the heavens is at the same time on the earth with all the loving care of a mother holding her children in her arms, or of an eagle bearing her young on her pinions, Deu 32:11. And he shall thrust out the enemy from before thee and shall say, Destroy him. This is true of all the enemies of Israel, of the congregation of the Lord.
v. 28. Israel then shall dwell in safety alone, separate from other people and secure in the protection of Jehovah; the fountain of Jacob shall be upon a land of corn and wine, in a rich and fertile country; also his heavens shall drop down dew, provide sufficient moisture for all purposes, as much as the land required.
v. 29. Happy art thou, O Israel, endowed with salvation! Who is like unto thee, O people saved by the Lord, the Shield of thy help; and who is the Sword of thy excellency, a weapon both of protection and of attack? And thine enemies shall be found liars unto thee, they would simulate friendship in order to escape annihilation; and thou shalt tread upon their high places, in a great triumph over all opponents. The spiritual Israel, the congregation of believers in the New Testament, are the people of salvation in the full sense of the word, having been blessed with all spiritual blessings in heavenly places in Christ, Eph 1:3.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 3, 5, 7, 8, 9, 10, 11, 12, 13, 14, 16, 17, 18, 20, 21, 22, 23, 24, 26, 27, 28, 29 General Information:
General Information:
Moses begins to bless the tribes of Israel. Moses speaks the blessing in the form of short poems. (See: Parallelism)
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Yahweh came from Sinai and rose from Seir upon them. He shined out from Mount Paran
Moses compares Yahweh to the rising sun. AT: "When Yahweh came from Sinai, he looked to them like the sun when it rises from Seir and shines out from Mount Paran" (See: Metaphor)
upon them
"upon the people of Israel"
ten thousands of holy ones
"10,000 angels" (See: Numbers)
In his right hand were flashes of lightning
Other possible meanings are 1) "In his right hand were flames of fire" or 2) "He gave them a law of fire" or 3) "He came from the south, down his mountain slopes."
translationWords
bless
Moses
God
Israel
Yahweh
Sinai
raise
Paran
Holy One
right hand
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 2, 3, 4, 6, 7, 8, 9, 10, 12, 13, 16, 17, 18, 19, 20, 21, 22, 23, 24, 26, 27, 29 33:1-29 On the eve of his death, Jacob blessed…
33:1-29 On the eve of his death, Jacob blessed his twelve sons (Gen 49:1-28). As the founding father of his nation, Moses blessed these same sons, now grown into mighty tribes.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.