13About 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,
14for the precious things of the fruits of the sun, for the precious things that the moon can yield,
15for the best things of the ancient mountains, for the precious things of the everlasting hills,
16for 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.
13 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,
14 for the precious things of the fruits of the sun, for the precious things that the moon can yield,
15 for the best things of the ancient mountains, for the precious things of the everlasting hills,
16 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.
KJVKing James Version
13 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,
14 And for the precious fruits brought forth by the sun, and for the precious things put forth by the moon,
15 And for the chief things of the ancient mountains, and for the precious things of the lasting hills,
16 And for the precious things of the earth and fulness thereof, and for the good will 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.
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JPSJPS Tanakh (1917)
13 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,
14 And for the precious things of the fruits of the sun, and for the precious things of the yield of the moons,
15 And for the tops of the ancient mountains, and for the precious things of the everlasting hills,
16 And for the precious things of the earth and the fulness thereof, and the good will of Him that dwelt in the bush; let the blessing come upon the head of Joseph, and upon the crown of the head of him that is prince among his brethren.
Habakkuk 3:6(v15)He stood, and shook the earth. He looked, and made the nations tremble. The ancient mountains were crumbled. The age-old hills collapsed.…
Genesis 49:22-26(v13)“Joseph is a fruitful vine, a fruitful vine by a spring. His branches run over the wall. The archers have severely grieved him, shot at…
Micah 5:7(v13)The remnant of Jacob will be among many peoples, like dew from Yahweh, like showers on the grass, that don’t wait for man, nor wait for the…
Acts 7:35(v16)“This Moses, whom they refused, saying, ‘Who made you a ruler and a judge?’—God has sent him as both a ruler and a deliverer by the hand of…
Genesis 49:26(vv15–16)The blessings of your father have prevailed above the blessings of your ancestors, above the boundaries of the ancient hills. They will be…
Show all 48 cross-references
Exodus 3:2-4(v16)Yahweh’s angel appeared to him in a flame of fire out of the middle of a bush. He looked, and behold, the bush burned with fire, and the…
Psalms 24:1(v16)The earth is Yahweh’s, with its fullness; the world, and those who dwell in it.
Proverbs 3:20(v13)By his knowledge, the depths were broken up, and the skies drop down the dew.
Proverbs 19:12(v13)The king’s wrath is like the roaring of a lion, but his favor is like dew on the grass.
Isaiah 18:4(v13)For Yahweh said to me, “I will be still, and I will see in my dwelling place, like clear heat in sunshine, like a cloud of dew in the heat…
Hosea 14:5(v13)I will be like the dew to Israel. He will blossom like the lily, and send down his roots like Lebanon.
Genesis 27:28-29(v13)God give you of the dew of the sky, of the fatness of the earth, and plenty of grain and new wine. Let peoples serve you, and nations bow…
Genesis 37:28(v16)Midianites who were merchants passed by, and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmaelites for twenty…
Genesis 37:36(v16)The Midianites sold him into Egypt to Potiphar, an officer of Pharaoh’s, the captain of the guard.
Genesis 39:2-3(v16)Yahweh was with Joseph, and he was a prosperous man. He was in the house of his master the Egyptian. His master saw that Yahweh was with…
Genesis 43:32(v16)They served him by himself, and them by themselves, and the Egyptians who ate with him by themselves, because the Egyptians don’t eat with…
Genesis 45:9-11(v16)Hurry, and go up to my father, and tell him, ‘This is what your son Joseph says, “God has made me lord of all Egypt. Come down to me. Don’t…
Genesis 48:9(v13)Joseph said to his father, “They are my sons, whom God has given me here.” He said, “Please bring them to me, and I will bless them.”
Genesis 48:15-20(v13)He blessed Joseph, and said, “The God before whom my fathers Abraham and Isaac walked, the God who has fed me all my life long to this day,…
Leviticus 26:4(v14)then I will give you your rains in their season, and the land shall yield its increase, and the trees of the field shall yield their fruit.
Deuteronomy 28:8(v14)Yahweh will command the blessing on you in your barns, and in all that you put your hand to. He will bless you in the land which Yahweh…
Deuteronomy 32:2(v13)My doctrine will drop as the rain. My speech will condense as the dew, as the misty rain on the tender grass, as the showers on the herb.
2 Samuel 23:4(v14)shall be as the light of the morning, when the sun rises, a morning without clouds, when the tender grass springs out of the earth, through…
Job 29:19(v13)My root is spread out to the waters. The dew lies all night on my branch.
Psalms 8:3(v14)When I consider your heavens, the work of your fingers, the moon and the stars, which you have ordained;
Psalms 50:12(v16)If I were hungry, I would not tell you, for the world is mine, and all that is in it.
Psalms 65:9-13(v14)You visit the earth, and water it. You greatly enrich it. The river of God is full of water. You provide them grain, for so you have…
Psalms 74:16(v14)The day is yours, the night is also yours. You have prepared the light and the sun.
Psalms 84:11(v14)For Yahweh God is a sun and a shield. Yahweh will give grace and glory. He withholds no good thing from those who walk blamelessly.
Psalms 89:11(v16)The heavens are yours. The earth also is yours, the world and its fullness. You have founded them.
Psalms 104:19(v14)He appointed the moon for seasons. The sun knows when to set.
Psalms 110:3(v13)Your people offer themselves willingly in the day of your power, in holy array. Out of the womb of the morning, you have the dew of your…
Jeremiah 8:16(v16)The snorting of his horses is heard from Dan. The whole land trembles at the sound of the neighing of his strong ones; for they have come,…
Zechariah 8:12(v13)“For the seed of peace and the vine will yield its fruit, and the ground will give its increase, and the heavens will give their dew; and I…
Malachi 4:2(v14)But to you who fear my name shall the sun of righteousness arise with healing in its wings. You will go out, and leap like calves of the…
Matthew 5:45(v14)that you may be children of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just…
Mark 12:26(v16)But about the dead, that they are raised; haven’t you read in the book of Moses, about the Bush, how God spoke to him, saying, ‘I am the…
Acts 7:30-33(v16)“When forty years were fulfilled, an angel of the Lord appeared to him in the wilderness of Mount Sinai, in a flame of fire in a bush. When…
Acts 14:17(v14)Yet he didn’t leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts…
2 Corinthians 12:7-10(v16)By reason of the exceeding greatness of the revelations, that I should not be exalted excessively, a thorn in the flesh was given to me: a…
1 Timothy 6:17(v14)Charge those who are rich in this present world that they not be arrogant, nor have their hope set on the uncertainty of riches, but on the…
Revelation 22:2(v14)in the middle of its street. On this side of the river and on that was the tree of life, bearing twelve kinds of fruits, yielding its fruit…
Genesis 48:5(v13)Now your two sons, who were born to you in the land of Egypt before I came to you into Egypt, are mine; Ephraim and Manasseh, even as…
Luke 2:14(v16)“Glory to God in the highest, on earth peace, good will toward men.”
1 Corinthians 10:28(v16)But if anyone says to you, “This was offered to idols,” don’t eat it for the sake of the one who told you, and for the sake of conscience.…
Hebrews 7:26(v16)For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens;
James 5:7(v15)Be patient therefore, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient…
48 distinct cross-references across this passage (49 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv13, 16Or, fountains.
Or, fountains.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv13–16Deu 33:13 And of Joseph he said, Blessed of…
Deu 33:13 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,
Ver. 13. And of Joseph.] {See Trapp on "Gen 49:2"}
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 Poole1685 · Public DomainOn vv13–16His portion shall be excellent, and endowed with choice…
His portion shall be excellent, and endowed with choice blessings from God, as it here follows.
For the precious things of heaven, i.e. the precious fruits of the earth brought forth by the influences of heaven, the warmth of the sun, and the rain which God will send from heaven.
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For the deep that coucheth beneath; the springs of water bubbling out of the earth.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv13–16And for the precious fruits brought forth by the…
And for the precious fruits brought forth by the sun,.... Which has a wonderful influence upon many and most of the fruits of the earth, to produce them out of their seeds in it, to bring them forward, to ripen and perfect them, and to make them rich and excellent. Jarchi says,"the land of Joseph lay open to the sun, and it sweetened the fruits of it;''it improved them, and made them more valuable; and this is spiritually true of Christ the sun of righteousness, to whose influence are owing the blessings of grace, redemption, peace, pardon, and justification, and the graces of the Spirit, faith, hope, and love, and by what believers are filled with, the fruits of righteousness, see Mal 4:2,
and for the precious things put forth by the moon; the fruits which the moon helps forward by its coolness and moisture; and those the above Jewish writer says are cucumbers and gourds; and as various creatures are affected by the moon, it is observed by a naturalist (o), that onions, when the moon waxes old, increase, and flag when it is young; and Pliny says (p), that at the increase of the moon all sort of corn grows bigger and larger; but a late learned writer (q) remarks, that though upon the pressure of the moon on the globe many things depend, as the ebbing and flowing of the sea, epileptic and convulsive paroxysms, yet it does not appear that this pressure exerts its power on plants, so as to thrust them forth, and therefore thinks this respects the ejection or protrusion of monthly fruits; for the word here used is in the plural number, and signifies "months"; and so Onkelos paraphrases the words,"it produces precious fruits at the beginning of every month;''or ripe fruit at the beginning of every month, as the Targums of Jonathan and Jerusalem; for the spiritual meaning, see Rev 22:2.
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(o) Dalecamp. in Plin. Nat. Hist. l. 2. c. 41. (p) Nat. Hist. l. 18. c. 30. (q) Scheuchzer. Physic. Sacr. vol. 3. p. 437.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv13–16And of Joseph - Including both Ephraim and Manasseh.…
And of Joseph - Including both Ephraim and Manasseh. In Jacob's blessing that of Joseph's is the largest. And so it is here. His land - His portion shall be endowed with choice blessings from God. Of heaven - That is, the precious fruits of the earth brought forth by the influences of heaven, the warmth of the sun, and the rain which God will send from heaven. The deep - The springs of water bubbling out of the earth: perhaps it may likewise refer to the great deep, the abyss of waters, which is supposed to be contained in the earth.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv13–16Verse 13. Blessed - be his land] The whole…
Verse 13. Blessed - be his land] The whole of this passage certainly relates to the peculiar fertility of the soil in the portion that fell to this tribe which, the Jews say, yielded a greater abundance of all good things than any other part of the promised land.
The precious things of heaven] The peculiar mildness and salubrity of its atmosphere.
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For the dew] A plentiful supply of which was a great blessing in the dry soil of a hot climate.
The deep that coucheth beneath] Probably referring to the plentiful supply of water which should be found in digging wells: hence the Septuagint have αβυσσων πηγων, fountains of the deeps. Some suppose there has been a slight change made in the word מטל mittal, for the dew, which was probably at first מעל meal, FROM ABOVE, and then the passage would read thus: For the precious things of heaven FROM ABOVE, and for the deep that coucheth BENEATH. This reading is confirmed by several of Kennicott's and De Rossi's MSS. The Syriac and Chaldee have both readings: The dew of heaven from above.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv13, 16Deu 33:13-15. And of Joseph — Including both Ephraim…
Deu 33:13-15. And of Joseph — Including both Ephraim and Manasseh. In Jacob’s blessing, that of Joseph is the largest; and so it is here. His land — His portion, shall be endowed with choice blessings from God. Of heaven — That is, the precious fruits of the earth brought forth by the influences of heaven, the warmth of the sun, and the rain, which God will send from heaven. The deep — The springs of water bubbling out of the earth: perhaps it may likewise refer to the great deep, the abyss of waters, which is supposed to be contained in the earth. By the sun — Which opens and warms the earth, cherishes and improves, and in due time ripens, the seeds and fruits of it. The moon — Which by its moisture refreshes and promotes them. Hebrew, Of the moons, or months, that is, which it bringeth forth in the several mouths or seasons of the year. The chief things — That is, the excellent fruits, growing upon the mountains, as grapes, olives, figs, &c., or the precious minerals, contained in them; ancient and lasting — That is, such as have been from the beginning of the world, and are likely to continue till the end of it, in opposition to those hills or mounts which have been cast up by man.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn v13Comparing the words of Moses with those of Jacob,…
Comparing the words of Moses with those of Jacob, it will be seen that the patriarch dwells with emphasis on the severe conflicts which Joseph, i. e., Ephraim and Manasseh, would undergo (compare Gen 49:23-24); while the lawgiver seems to look beyond, and to behold the two triumphant and established in their power.
Deu 33:17
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Rather: “The first-born of his” (i. e. Joseph’s) “bullock is his glory”: the reference being to Ephraim, who was raised by Jacob to the honors of the firstborn (Gen 48:20, and is here likened to the firstling of Joseph’s oxen, i. e., of Joseph’s offspring. The ox is a common emblem of power and strength.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv13–16Fruits. Hebrew, "for the precious things of heaven, for…
Fruits. Hebrew, "for the precious things of heaven, for the dew," &c., so also it has precious, ver. 14, &c.
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).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn v13of Joseph he said--The territory of this tribe, diversified…
of Joseph he said--The territory of this tribe, diversified by hill and dale, wood and water, would be rich in all the productions--olives, grapes, figs, &c., which are reared in a mountainous region, as well as in the grain and herbs that grow in the level fields. "The firstling of the bullock and the horns of the unicorn" (rhinoceros), indicate glory and strength, and it is supposed that under these emblems were shadowed forth the triumphs of Joshua and the new kingdom of Jeroboam, both of whom were of Ephraim (compare Gen 48:20).
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. Whedon1874 · Public DomainOn vv13, 1613. Of Joseph he said — In Gen_49:22, Joseph…
13. Of Joseph he said — In Gen_49:22, Joseph is described as a fruitful tree planted by the water. Moses in poetic language portrays the prosperity and power of the two tribes descended from the sons of Joseph.
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 Colleges1878 · Public DomainOn vv13–1613. paddle] peg or stake, in Jdg_5:26 of tent-peg,…
13. paddle] peg or stake, in Jdg_5:26 of tent-peg, here a digging-stick, Scot. ‘dibble.’
13 And of Joseph he said:
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Blessed of the Lord be his land,
With the wealth of heaven above,
And the deep that crouches beneath.
14 With the wealth of the crops of the sun,
And the wealth of the yield of the moons.
15 With the best (?) from the hills of yore,
And the wealth of the ancient heights.
16 Even the wealth of the land and its fulness,
And His favour who dwelt in the Bush.
May they come on the head of Yoséph,
On the skull of the crowned of his brothers!
17 His firstling bull’s be the splendour,
And his horns the horns of the wild ox!
With them he thrusteth the peoples
Together to the ends of the earth.
These be the myriads of Ephraim,
And these the thousands of Manasseh.
The rather longer Blessing of Joseph in Gen_49:22-26 dwells similarly on the richness of the territory, and on the primacy, of Joseph among the tribes. But it reflects, as this does not, a contest with foreign foes in which he has suffered severely, yet his strength is maintained by the help of the Mighty One of Jacob (the Shepherd, the Stone of Israel?), the God of thy father. The following are close parallels: Deu_33:13 with Gen_49:25 c, d; Deu_33:16 c, d with 26 c, d. See Ryle’s notes.
13. For] Rather with or from, and so throughout 13–16.
precious things] Heb. meged, exact meaning uncertain. It is found only here and in Son_4:13; Son_4:16; Son_7:13 (14) where its plur. is used with fruits: R.V. and Budde precious fruits, Haupt most luscious fruitage. Here it is similarly rendered by Steuern. ‘das Köstlichste,’ Marti ‘das Herrlichste,’ Berth. ‘köstliche Gabe.’ But from the Ar. analogue it is as likely that it meant lavishness, profusion or wealth. Sam. has issue or profluence. LXX in Deu_33:13 ἀπὸ ὡρῶν, in Deu_33:14 and Deu_33:16 καθʼ ὤραν, but in Deu_33:15 ἀπὸ κορυφῆς reading rôsh twice.
for the dew] So Sam. LXX. Read (with the change of one consonant) from above as in Gen_49:25.
the deep] Heb. Tehôm without the art. as always, because originally the proper name of the mythical monster, Bab. Tiâmat, identified with the Ocean and its supposed extension below, as well as around, the earth, the source of springs and fountains; cp. LXX ἀπὸ ἀβύσσων πηγῶν. The personification further survives in the epithet couching or crouching. See on Deu_8:7.
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 Readers1878 · Public DomainOn vv13, 14, 16(13) And of Joseph he said.—The remark of Rashi…
(13) And of Joseph he said.—The remark of Rashi is especially applicable here. “Thou wilt find in the case of all the tribes, that the blessing of Moses is drawn from the fountain of the blessing of Jacob.”
As the voice of Judah, the office of Levi, and the situation of Benjamin are singled out for notice, so the land of Joseph is blessed.
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The deep that coucheth beneath.—Rashi observes that “the deep ascends in vapour, and also gives moisture from below.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv13, 16Vers. 13-17. The blessing on Joseph by Moses closely…
Vers. 13-17. The blessing on Joseph by Moses closely resembles that pronounced by Jacob on his favorite son; he solicits for him the utmost abundance of temporal blessing, and the riches of the Divine favor. There is this difference, however, between the two blessings, that in that of the patriarch it is the growth of the tribe in power and might that is chiefly contemplated; whilst in that of Moses it is the advance of the tribe in wealth, prosperity, and influence that is chiefly indicated. "Jacob described the growth of Joseph under the figure of a luxuriant branch of a fruit tree planted by the water; whilst Moses fixes his eye primarily upon the land of Joseph, and desires for him the richest productions" (Keil). For the precious things of heaven, for the dew. Several codices, for lfm, "for dew," read lm, above precious things of heaven above;" and this reading, some critics of eminence adopt. Probably, however, this is only a correction, to bring this passage into accordance with Gen_49:25. The Targums and the Peshito combine both readings. Instead of for the precious things," it is better to read "with," etc., and so throughout vers. 13-16. Literally, it is from , etc.; dgMmi, the m expressing the instrumental cause of the blessing, of which the Lord is the efficient cause. The noun dgm, literally, excellency, preciousness, occurs only here and in Son_4:13, 16 and Son_7:13, where it is rendered by "pleasant." The precious fruit of the heavens is the dew, which, with the waters stored up in the recesses of the earth, furthers the growth of the earth"s produce, ripened by the influences of sun and moon. And for the chief things of the ancient mountains; literally, and from the head of the mountains of old. The precious things of the mountains and hills are the vines and olive trees with which the lower slopes are adorned, and the forests that crown the loftier. The good will of him that dwelt in the bush. The reference is to the appearance of Jehovah to Moses in the bush at Horeb, (Ex 3) when he manifested himself as the Deliverer of Israel, whose good pleasure it was that they should be redeemed from bondage and favored with blessing. That was separated from his brethren; separated in the sense of consecrated, or distinguished (ryzin from rzn to consecrate), from among his brethren. His glory is like the firstling of his bullock; rather, the firstborn of his oxen, majesty is to him. The singular, rwOv, is here used collectively, as in Deu_15:19. The oxen are Joseph"s sons, all of whom were strong, but the firstborn excelled the rest, and was endowed with majesty. It is Ephraim that is referred to, whom Jacob raised to the position of the firstborn. (Gen_48:8, etc.) His horns are like the horns of unicorns; literally, and horns of a ream are his horns. The ream is supposed to be the aurochs, an animal of the bovine species, allied to the buffalo, now extinct, but which the Assyrian bas-reliefs show to have been formerly hunted in that region. (cf. Job_39:9, etc.; Psa_22:22; Rawlinson "Anc. Men.," 1:284) By his strong power, Ephraim should thrust down nations, even the most distant. And they are the ten thousands of Ephraim; and these are, etc.; i.e. in such might will the myriads of Ephraim come forth. To Ephraim, as the chief, the myriads are assigned; to Manasseh only the thousands.
Vers. 13-17. The blessing of Joseph; or, God"s favor the mercy of mercies.
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We may see here a reflection of Jacob"s blessing, both as in Gen_48:19 and also Gen_49:25, et seq. In Dean Stanley"s "Sinai and Palestine," pp. 226-250, there is much interesting information as to the correspondence between this prophecy of Moses on the one hand, and the extent of territory, the beauty and fertility of the district, the dignity, valor, and advance of the tribes of Ephraim and Manasseh on the other. (For an elucidation of each clause in this somewhat lengthened blessing, see the Exposition.) By way of" opening up," however, the theme of our Homily, we must call the readers" attention to the structure of the verses. We regard them as a blending at once of prophecy and prayer. Both the beginning and the close are prophetic. The beginning, from ver. 13 down to the word "thereof," in ver. 16; the ending in ver. 17. In the intervening clauses we regard (so Calvin, Keil, et al.) the word wOxr. (retzon) as a nominative case. We read thus: "And may the good will of him that dwelt in the bush come upon the head of Joseph," etc. It will be observed that in the English Version the words "for" and "the blessing" are in italics, to show that they are added by the translators. And the fact that there is no "for" in the original at the commencement of this clause seems to show that it is not co-ordinate with the preceding ones, and so to mark a new starting-point; as if Moses had said, "He will have a noble territory, rich in all temporal wealth; his tribe will be an enterprising, hardy, and pushing one; may there be superadded to all, the favor of him who dwelt in the bush, to crown and glorify the whole." The reader will find the varied scriptural senses of the word here translated "good will," in the following passages, where it occurs: Exo_28:38; Lev_23:11; Psa_5:12 Psa_19:14 Psa_30:5; Pro_15:8; Isa_49:8 Isa_60:7 Isa_61:2.
If in addition to all that earth"s varied wealth and tribal renown and conquest could yield, Joseph had the "favor" of the Lord, that would make him rich indeed. Whence our theme suggests itself Gods favor the mercy of mercies.
I THE STORE OF MERCIES WHICH ARE THE TEMPORAL GIFTS OF GOD"S HAND IS BY NO MEANS SMALL. The land, with its wondrous capacities and its adaptation to this seed and to that; the dew that gently distils, or the vapor that exhales; the lakes that lie sleeping on the bosom of the hills; the variety of beauty, fragrance, and fruitfulness coming through the sunbeams; the produce of the several months, year by year; the wealth stored up in the mountains and hills; the varied productions of the soil; all these are referred to in the text; and, in a few brief touches, what a conception they give us of the wealth with which God has enriched this globe, and of the series of constant adaptations with which it is made subservient to the use of man! So great are all these blessings which go to make up the enjoyments of life on its temporal side, that meditation thereon may well call up from the soul a grand song of praise such as we find in Ps 104.
Nor can we in such an age as this, leave out the additional fact that, owing to the rapid communication between the people of one land and those of another, the productions of one country supply the wants of another; and thus the nations at large share the supplies sent them by a gracious God.
And he it remembered these supplies are not less from God because he uses means in sending them; it is rather a proof of his care for the culture and education of man, that he makes him the means of the cultivation and tillage of the soil. "Whoso is wise and will observe these things, even he shall understand the loving kindness of the Lord.
II THERE IS A FAR GREATER MERCY THAN ANY OF THESE one which we have called "the mercy of mercies." It is referred to in ver. 16, "The good will... may it come upon the head of Joseph." Favor, mercy, on Joseph"s head, is a boon greater far than plenty on his land I There are three questions which we may appropriately ask concerning it.
1. What is this good will?" It is not simply that benevolence to which our Savior refers in Mat_5:45. In this sense God"s goodness extendeth to all. "His tender mercies are over all his works." This good will is something special. If the student will compare the several passages (those given ut supra et al.) in which the same word is used which is here translated "good will," he will see how much meaning it conveys. It includes:
(1) acceptance in God"s sight forgiveness, access;
(2) God"s delight in the accepted one;
(3) the constant possession of God"s special love, which enriches the accepted one with all spiritual blessings in heavenly places in Christ Jesus.
2. How can this good will be assured to its possessor?
(1) There is a word of promise which assures us that it is made over to the believer in Christ. (Joh_1:12; Gal_3:26)
(2) To him who believes, the Spirit is given, confirming to the soul its interest in Christ, and sealing it "to the day of redemption.
3. Why is this the mercy of mercies?
(1) Because the possessor thereof can delight in God himself, ere can realize that in God he has One who is infinitely more than all his gifts, and who will be his joy when all earth"s joys have lost their power to charm.
(2) Because all other mercies have new joy stamped upon them when they are enjoyed as coming from a reconciled God and Father.
(3) Because we are then enabled to use other mercies aright. Surely that must be a crowning blessing which teaches the right use of every blessing.
(4) The conscious enjoyment of God"s favor and love gives, as nothing else can, strength for the duties of life. "The joy of the Lord is your strength.
(5) With such joy and strength life will be so sanctified as to be rich in influence for good.
(6) God"s favor and love will be a source of joy long after we have ceased to dwell below, yea, forever and ever.
Oh, it is not it is not merely having a wealthy land, or great estates, or splendid revenues, or military prowess, or pushing energy, that can make life a success. We may have all these, and yet life may be a miserable, an unredeemed and irredeemable failure. It may well be a matter for frequent wonder how parents who profess to aim at and to be living the higher life, do seek so earnestly to get the best situations in life for their children, yet never manifest half the same amount of anxiety that their loved ones may have "the good win of him that dwelt in the bush "resting on their heads. And yet, without God"s favor, what is life, what is wealth, what are earthly friends, but blessings that disappoint our hopes, and prove, perhaps, anything but blessings in the end?
FINALLY: THIS MOST NEEDFUL OF ALL BLESSINGS IS THE VERY ONE OF WHICH ALL WHO CRAVE IT SUPREMELY MAY MAKE MOST SURE. God may not give us much of this world"s goods. He will give us himself. He waits to be gracious. He delights in loving-kindness. He will be the seeker"s God forever and ever; his Guide even unto death.
Vers. 13-17. Royal donations on Joseph.
It is instructive to observe with what loving ardor Moses speaks of Joseph. No sooner does he mention this name than his tongue, the ready servant of his heart, gives vent to a flood of eloquence. No good is too great to predict for Joseph. No benediction is too costly for him. The finest imagery that his fancy can invent is employed to foreshadow his greatness. The imagination of the dying saint fondly revels in the prospect of Joseph"s prosperity and power. Touching Joseph, we have mentioned
I HIS FAITHFUL IMPROVEMENT OF TRIAL. The description of Rachel"s firstborn is truly pathetic. He is pictured to us as he that was separated from his brethren." In a sense he had always been separate. In youth, his temper and tastes and predilections were all superior to theirs. They were coarse, vulgar, cruel; he was refined, thoughtful, gentle cast in a nobler mold. But the reference made by Moses to separation is, doubtless, to that violent and murderous separation, when by his brothers" hands he was sold as a bond-slave and carried into Egypt. How nobly he had borne that treatment is a matter of historic fact. How Joseph"s behavior in captivity had led to the development of Israel"s fortunes could never be erased from Jewish memory. His affectionate treatment of his aged father, and his generous forgiveness of his brethren, marked him as "separate" from the common herd of men. This is a kind of separateness we may aspire to emulate. Here is a pattern man.
II HIS FORESEEN PROSPERITY. This forecast of prolific prosperity was founded on a double basis, viz. on the native resources of the district which was to be his favored portion; and on the abiding benediction of Jehovah. Yet these two sources of prosperity were in reality one one source flowing through many channels. His hills should laugh in fertility and gladness beneath the sunny smile of God. The vale of Shechem has always enjoyed a wide celebrity for its beauty and fruitfulness. Samaria was the paradise of Canaan. Its hills were covered with olives and vines and figs. Its valleys waved with golden corn. One natural source of abundance is its perennial fountains and flowing streams the "deep that coucheth beneath." Here it was that Jacob made his first purchase of land, and here he digged the well which to this hour bears his name. To this verdant district Jacob"s sons led their flocks when drought and barrenness covered the land. And in this district occurred the shameful deed when Joseph was imprisoned in the pit and then sold to Ishmaelites. By a generous retribution of God"s sagacious providence, Joseph obtained his permanent portion in this very territory, and with all the energy of his soul Moses prayed, "Blessed of the Lord be his land.
III HIS FUTURE POWER. A double portion of property and power fell to Joseph. By the dying bequest of his father Jacob, each of Joseph"s sons, Manasseh and Ephraim, was to rank in the first degree, adopted by Jacob in the place and rank of his own. Yet the two sons were destined not to grow in the same proportion of power. While there were to be the "thousands of Manasseh," there were to be the "ten thousands of Ephraim." God "divideth to every one severally as he will." The glory of these young men was to be "their strength," and this would be fostered by the fatness of their land. Yet their strength was not pictured under the image of a lion or an eagle. It was to be rather the quiet, patient strength of the ox the strength which endures, as did Joseph"s in the land of Egypt. Horns are the bullock"s natural weapons of defense, and these are significant emblems of power. But Joseph"s horns were to be like those of the unicorn. His was to be royal authority and strength. Evidently Moses foresaw the day when the sovereignty of the Hebrews would be divided, and when Joseph should wield a scepter in Israel. The royal emblazonry of Britain thus corresponds, in part, with the heraldry of ancient Samaria. "With the horns of unicorns" he was destined "to push the people together to the ends of the earth." His "horn God exalted mite honor." To this hour, a remnant of Joseph"s power remains in Samaria. There still in the synagogue is enshrined the ancient Law, and there yet is observed the Paschal feast. 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 Illustrator1887 · Public DomainOn v13Of Joseph he said, Blessed of the Lord be…
Deu_33:13-17
Of Joseph he said, Blessed of the Lord be his land.
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Joseph
The character of Joseph is not often correctly apprehended, although it comes out very distinctly in the picture which Scripture has given us of the boy, the youth, and the man. Its most conspicuous quality was firm resolution and indomitable strength of will. There was nothing weak or undecided in him; and from this sterling root of character, sanctified as it was by true piety, sprang the virtues which all can recognise in Josephs behaviour throughout his chequered experiences; a master sense of duty, cheerful courage, and perseverance under misfortune, rigid justice, and indefatigable diligence in all to which he set his hand. Ephraim was evidently the true son of Joseph in all his natural force of character; and, in the history of the Hebrew nation, we find him practically absorbing the individuality of his elder brother Manasseh. But, unlike his father, Ephraim seems to have been proud and selfish and overbearing, asserting his claim to supremacy without regard to the feelings or the rights of others, and angrily resenting every sign of resistance to, or questioning of, his right to the chief place among his brethren. Such a character is sure to secure its ambitious ends, at least, for a time, if only it is backed by the ability to rule; and in this way alone we might account for the tacit submission of all Israel to Ephraimitish dictation from the days of Joshua, the greatest hero of the tribe, and a man who reproduced all the spotless virtues of Joseph himself, until the disastrous day of battle, when the glory departed from Israel, and when Shiloh, the former centre of Josephs dominion and of the religious worship of all his brethren, ceased to be Gods chosen dwelling place, and was turned even into a curse to all the nations of the earth. But something more than the mere ancestral force of the Ephraimitish character explains this long-continued supremacy of the tribe in Israel. The distinction which Joseph claimed among his brethren seemed to be invested with an almost sacred authority by the traditions of his fathers express appointment, which, moreover, Moses appears to acknowledge in the blessing which is now before us. His richly coloured phraseology is reproduced in part by Moses in Deuteronomy, whilst the thought which underlay the words of the older prophecy is manifestly present to the mind of the later seer. Now what that thought really was is revealed in a brief incidental passage of 1 Chronicles. We are told by the author of these annals that Jacob transferred from Reuben to Joseph the birthright of the first-born son; that birthright consisting of a double portion of the patrimonial estate, as well as of titular headship in the family, such as the father himself exercised until his death. Jacob assumed the liberty to take away this high distinction from his eldest son, who had justly forfeited it by gross misconduct, and to confer it upon the latest-born but one, whom he had already singled out for other peculiar privileges when the lads were young and living together at home. And further, as if to emphasise the liberty of preference which he thus assumed, the dying patriarch singled out the younger of Josephs two children as the special inheritor of this transferred birthright. But some will very naturally doubt whether he did not go beyond other limits which his recognition of the Divine decrees ought most distinctly to have set before his mind. For God had assigned the headship of His chosen people to Judah, and Jacob was not ignorant of this arrangement, but had given utterance to it in his prediction concerning the royal sceptre which his fourth son was to stretch forth over his enemies and his fathers sons alike. Perhaps he may have drawn some subtle distinction in his thoughts between this regal honour, which also had a certain spiritual aspect, and the temporal substance of the birthright which he desired to transmit to Joseph. And this theory was very likely present to the mind of Moses when he adopted so much of Jacobs former blessing, and seemingly confirmed it absolutely to Joseph. But this was a judgment after the flesh, and not after the spirit; and in Jacobs case the assumption of a right to judge at all in such a matter was specially unwarrantable, and is all the more surprising because he had been so often punished for former acts of similar self-willed interference with the course and directions of Gods providence. Could the patriarch have foreseen all the evil consequences of what he did, he would surely never have attempted to advance the tribe of Joseph into the place of preeminence which God had reserved for Judah. It was in the death chamber of Jacob in Egypt that birth was first given to that disastrous rivalry which for more than a thousand years weakened the house of Israel, and which still points a mournful proverb for the Church of the living God. One is tempted to linger over the very serious lessons which are suggested by this striking instance of the conflict which may arise between Divine election and human self-will, and of the well-marked differences in the fortunes and character of those whose inheritance is chosen of God, and of those whose inheritance is derived from men. How often do we think to do good to our friends or to our children by setting apart for them special gifts or asking specific requests for them from God, when, in truth, we are only procuring them evil and a curse; whereas, if we had left them in faith to God, and taught them to submit cheerfully in all things to His sovereign will, they would indeed have been blest more richly than we could have desired or conceived! And how often do we congratulate ourselves upon the proud advantages which human affection or policy has conferred, forgetting that there is only one inheritance which avails eternally and truly--that which pertains to the children of Divine election, who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God (Joh_1:13). (T. G. Rooke, B. A.)
By the fountain
(with Gen_49:22):--
I. This figure describes Josephs character.
1. He was in clear and constant fellowship with God, and therefore God blessed him greatly. How can we fail to be fruitful if we draw our life and all its vigour from the Lord Jesus?
2. Because Joseph lived near to God, he received and retained gracious principles. We need an instructed people if we are to have a fruitful people.
3. Joseph showed his character throughout the whole of his life. Always the Lord his God is the star of Joseph.
4. This abiding near to God made Joseph independent of externals. If you are not living in God on your own account, your religion may as well fail you at once; for it will ultimately do so.
5. Joseph was very conscious of his entire dependence upon God. Take the well away, and where was the fruitful bough?
II. This is of itself a great blessing. It is a high favour to know the deep things of God, and to enjoy the far-down securities, enjoyments, and privileges of the children of heaven.
1. In deep union with God are to be found the very truth and life of godliness. A man may possess the catalogue of a library, and yet be without a book; and so may you know a list of doctrines, and yet be a stranger to truth.
2. When a man like Joseph can be compared to a fruitful tree by a well, because he is rooted in fellowship with God, he has the blessedness of drawing his supplies from secret, but real, sources. His life is hid, and the support of his life is hidden too. The world knoweth him not; but the secret of the Lord is with him. There is the tree, and there is the fruit, these can be seen by all; but none can see the roots which are the cause of the clusters, nor the deep that lieth under, from which those roots derive their supply.
3. The supplies of such a man are inexhaustible. Infinite mercy is a storehouse for a starving world.
4. The man who dwells near to God has supplies which can never be cut off. We have heard of cities which have been surrounded by armies, and were never captured by assault, but were compelled to surrender because the besiegers cut off the water courses, broke down the aqueducts, and so subdued them by thirst. Jerusalem was never thus captured, for there were deep wells within the city itself which never ceased to flow. Ah, he that hath a well of living water within him is beyond the enemys power.
5. Supplies gained by nearness to God Himself are constant. Grace is not a landspring, but a well. I do not say that your root can always take in the same measure of water from the well of life; but I do say that it will always be there for you to take; and I think, also, that to a large extent you will be able to partake of it with constancy.
6. The supplies of the believer who dwells deep are pure as well as full. Draw your supplies at first hand.
III. This brings with it other blessings.
1. If you are by the well, sending your roots into waters, you will obtain fruitfulness.
2. Unselfishness.
3. Fixedness.
4. Safety.
5. Enrichment.
Notice how Moses puts it: he mentions quite a treasury of jewels. The best pearls come out of deep seas. He mentions the precious things of heaven, the precious fruit brought forth by the sun, the precious things put forth by the moon, the chief things of the ancient mountains, the precious things of the earth, and the fulness thereof, and the goodwill of Him that dwelt in the bush. All these blessings came upon the top of the head of him who was a fruitful bough by a well. The best wines in Gods house are in the cellar. Those who never go downstairs have no idea of the secret sweetness. A deep experience is a precious experience. The Lord fills certain of His people with pain and grief, that they may know His choicer consolations. We are too apt to let our roots run along just under the surface, and so we get no firm rootage; but trouble comes, and then we grow downward, rooted in humility; then we pierce the treasures of darkness, and know the deep things of God. (C. H. Spurgeon.)
The precious things of heaven.
Things that are precious
Happy is the mall who aspires to possess precious things. We need not be poor, blind, miserable, naked. There is available for us a hoard of precious things--things earthly and heavenly, present and future, temporal and eternal.
I. The gift of life. Are you using it well? Is yours a sanctified life, fruitful of wise thoughts and worthy deeds? Do not say that if you were somewhere else, or in some other employment, or in an entirely different condition of life, you would then live a truer and more splendid life. The trivial round, etc.
II. The promises of God and our Saviour Jesus Christ. There are more than three thousand of these. Promises of guidance, food, raiment, defence, consolation, mercy, peace, health, prosperity, honour, glory, immortality, eternal life, endless joy in heaven, etc. Rest, then, in the Lord. Be quiet, be patient. He is faithful that promised. The Scripture cannot be broken. All the promises of the heavenly Father are yea and amen in Christ Jesus.
III. Real, personal, blessed communion with God, our Father, through the mediation of our Lord Jesus Christ. Remember the Divine method of prayer. There is the way, and it is written plainly in the Scriptures. Listen, and be glad: For thus saith the high and lofty One, etc. Listen and learn: If any man sin, etc. Listen and obey: If I regard iniquity, etc. Listen and trust: The Spirit itself helpeth, etc. Listen and rejoice: Be careful for nothing, etc.
IV. A good name. Rather to be chosen than great riches. They flourish like the palm tree. Think of the names of Martin Luther, George Washington, David Livingstone, Richard Cobden, and the Prince Consort. They are like pillars of white marble, to remind us that we may be great and good. Yes, the names of the saints are immortal.
V. The beauty of earth and heaven. Make this use of eternal beauty and grandeur. Look at the mountains, and think of Gods strength; the flowers, and think of His love; and the sun, and think of His glory. Go into the fields to find God, to the sea to worship Him. In the rich emblazonment and embroidery of nature, see the vesture of the Almighty, and know Him as thy Father in heaven, and thou shalt feel a sense of dignity and blessedness unknown before. (G. W. McCree.)
The precious things of the earth.--
The precious things of the earth
It is the poetic sense which perceives beauty in the things of the natural world, where the purely prosaic mind would see nothing to attract or impress. What we call the poetry of nature is, in fact, that view of nature which is in the eye of the poet observer. Dr. Shairp has, indeed, claimed that poetry itself is as true a form of thinking as is science in its estimate of external nature; and that the place of poetry in the present order of things in our universe was not made by the conceit of man, but was intended by the Maker of this order. He is sure that, as Wordsworth claims, poetry is the breath and finer spirit of all knowledge, and immortal as the mind of man. The poetic spirit invests the things of nature with the emotions of the human heart; looking down through that which is seen, into that which is thought and felt. There are associations of scenery which grow out of the lessons of history; and just in proportion as the man of poetic soul is informed in these lessons is the scenery about him transfused with their glory and imbued with their inspirations. The arid wastes of desolated Egypt have fullest meaning to him who reads in the mighty monuments which tower above these wastes the story of the Pharaohs and the shepherd kings; of the priests of Isis and Osiris; of all the legendary rulers of the land of Mizraim from Menes to the Ptolemies. The fields of Marathon and of Marston Moor and of Waterloo have a meaning in the light of their history which makes the scenery about them vocal with the praise of noble deeds. And who could look upon the scenery of Palestine but in the glow of its sacred history? But history is never so dear to us as memory. No associations with those of whom we know only in story can so vocalise the poetry of our surroundings as do the recollections of our own former days of joy or sadness in that locality, and of our fellowship there with those whom we loved, and from whom we are now separated. But, after all, the best associations of natural scenery are the associations of truth; the associations, not of history or of memory merely, but of truth--of immutable truth that takes hold of the past, the present, and the future. There is truth pictured in all nature, even in the commonest phases of nature; and poetry is the hearts view of truth. There are associations of Gods presence with every phase of natural scenery; and he who looks at mountain, or forest, or ocean, or plain, without recognising and rejoicing over these associations, lacks the true poets soul and the true poets eye. On the contrary, he who notes and heeds them finds comfort, as well as poetry, in them everywhere. (H. G. Trumbull.)
The goodwill of him that dwelt in the bush.--
The goodwill of Christ the best of blessings
I. What this goodwill is and whose it is. It is the love and free favour of Christ to all His covenant people: that grace of His, in which there is continuance, which He ever bears towards them that are His.
1. Christ ever bears a goodwill towards His people. They are precious and honourable in His sight, they are highly favoured; His thoughts towards them are thoughts of peace, and so they were from eternity (Mic_5:2). The Church is His spouse, His body, His fair one. Every dispensation of Providence is for our good; the sorest strokes that befall us come in love; when persecuted, forsaken, made a shame of before men, His heart stands towards us the same as ever; underneath are His everlasting arms: we endure the fire, and come purged and refined out of it. 2 This favour and goodwill Christ is pleased to discover to His people for their edification and comfort (Son_2:4).
II. Why this goodwill is thus particularly described as the goodwill of him that dwelt in the bush (Exo_3:12).
1. Because the fire in the midst of the bush was a type of the incarnation and sufferings of Christ. For mans nature is a poor, despicable thing, like a dry bramble bush that would be soon fired, as it were, and utterly consumed by the approach of God; but the Son of God dwells in this bush, and though the flame is seen, the bush is not burnt.
2. Because God revealed His covenant to Moses at the time of His glorious appearance. God is a fire to consume, not to enlighten, warm, and refresh ungodly sinners, such as have not made a covenant with Him by sacrifice.
3. This appearance of the angel in the bush sets forth the love and care of Christ to His Church, even in their greatest troubles and dangers. All Christs mercy, wisdom, power, love, and grace are for us; yea, His very life is on our behalf (Joh_14:19). It is good to remember former deliverances even in the want of present mercies.
4. Because Moses had at this season the most special experience of the love and goodwill of Christ; it is one of the top manifestations of the Redeemers fulness and grace to his own soul. There is a great deal of emphasis in my text, And for the favourable acceptation of my dweller in the bush. As if Moses had said, Then He revealed Himself to be mine, I saw His glory as my Surety, my Redeemer, my God manifest in the flesh, and to my soul He sealed all the love and grace of the everlasting covenant. Our first views of God and Christ are often exceeding precious ones. This was Christs first visible appearance to Moses that we read of; now the visions of God began; and what so sweet an introduction to his after-communion with Him as a sight of the second person in the Godhead united to flesh, and in our nature transacting all the concerns of salvation?
III. How or in what manner this goodwill is to be sought.
1. Seek this goodwill of Christ, His free grace and favour, as a blessing distinct from and over and above what God the Father hath promised on His own part in the everlasting covenant.
2. This goodwill of God-man mediator is to be sought, as what alone can give life and liberty to the believer in all acts of Gospel worship. Take away the person of Christ as God-man, and the object of worship is as it were lost, for there is no going to the Father but by Him. What can sinners do with an absolute God? Take away Christs sufferings, merit, righteousness, and intercession, what plea can there be for faith? And believers, when they go in Christs name, yet if their spirits are not taken up in the exercise of faith on His goodwill, grace, and acceptation, there is no nearness to God. Christs presence is our life, we have none in ourselves; Gospel liberty is Christs purchase and gift.
3. This goodwill is to be sought with great expectation and hope. Jesus loves a fear which produces watchfulness in the soul, but He hates those fears which breed torment. The goodwill of my dweller in the bush, says Moses; the goodwill of my Lord and God, say thou. Keep in view the sense thou hast had of past brace and favour under thy burden, and grieve for want of present tokens of it.
4. This goodwill is to be sought in its higher manifestations, and a sweeter experience of it from day to day. Moses leaves the decree wherein this goodwill should be shown to Joseph, to the sovereignty of Him in whom it dwells; but withal, the manner of expression he uses shows that it was no small portion he asks of it for him, the goodwill of my dweller in the bush.
IV. Wherein consists the greatness of the blessing, which renders it so well worthy of all our seeking.
1. The goodwill of Christ, who of old dwelt in the bush, lies at the foundation of every other blessing. The day is coming when none but Christ, an whole Christ, will be deemed a portion sufficient for an immortal soul. Seek first the kingdom of God and His righteousness: this is the one thing needful.
2. Every other blessing is comprehended in this. If Christ be thine, all is thine.
3. This is needful to make our other blessings blessings indeed. The whole world cannot satisfy a soul without this: men may be in straits in the abundance of their possessions; have, and never enjoy; be crying, Who will show me any good? They see nothing worth calling so in what they have already. Now, whence is this? It arises from a want of God, and Christ, and covenant love, and goodwill, to put a sweetness and relish into creature comforts, and to make up all creature deficiencies.
4. This is a blessing infinitely better than all outward blessings, and makes up the loss of all. (John Hill.)
At the bush
I think this is the only reference in the Old Testament to that great vision which underlay Moses call and Israels deliverance. There seems a peculiar appropriateness in this reference being put into the mouth of the ancient lawgiver, for to him even Sinai, with all its glories, cannot have been so impressive and so formative of his character as was the vision granted to him solitary in the wilderness. It is to be noticed that the characteristic by which God is designated here never occurs elsewhere than in this one place. It is intended to intensify the conception of the greatness, and preciousness, and all-sufficiency of that goodwill. If it is that of Him that dwelt in the bush, it is sure to be all that a man can need. So then here, first, is a great thought as to what for us all is the blessing of blessings--Gods goodwill, Good, will--the word, perhaps, might bear a little stronger rendering. Goodwill is somewhat tepid. A man may have a good enough will, and yet no very strong emotion of favour or delight, and certainly may do nothing to carry his goodwill into action. It is more than goodwill; it is more than favour; perhaps delight would be nearer the meaning. It implies, too, not only the inward sentiment of complacency, but also the active purpose of action in conformity with it on Gods part. If I might dwell for a moment upon scriptural passages, I would just recall to you, as bringing up very strongly and beautifully the all-sufficiency and the blessed effects of having this delight and loving purpose directed toward us like a sunbeam, the various great things that a chorus of psalmists say it will do for a man. Here is one of their triumphant utterances: Thou wilt bless the righteous; with favour wilt Thou compass him as with a shield. That crystal battlement, if I may so vary the figure, is round a man, keeping far away from him all manner of real evil, and filling his quiet heart as he stands erect behind the rampart, with the sense of absolute security. That is one of the blessings that the favour, or goodwill, will secure for us. Again, we read: By Thy favour Thou hast made my mountain to stand strong. He that knows himself to be the object of the Divine delight, and who by faith knows himself to be the object of the Divine activity in protection, stands firm, and his purposes will be carried through, because they will be purposes in accordance with the Divine mind, and nothing needs to shake him. So he that grasps the hand of God, not because of his grasp, but because of the hand that be holds, can say, the Lord is at my right hand; I shall not be greatly moved. And again, in another analogous but yet diversified representation, we read: In Thee shall we rejoice all the day, and in Thy favour shall our horn be exalted. That is the emblem, not only of victory, but of joyful confidence, and so he that knows himself to have God for his friend and his helper can go through the world keeping a sunny face, whatever the clouds may be. So the goodwill of God is the chiefest good. Now, if we turn to the remarkable designation of the Divine nature which is here, look what rivers of strength and of blessedness flow out of the thought that for each of us the goodwill of Him that dwelt in the bush may be ours. What does that pregnant designation of God say? That was a strange shrine for a God. That poor, ragged, dry desert bush, with apparently no sap in its grey stem, prickly with thorns, with no beauty that we should desire it, fragile and insignificant--yet that is Gods house. Not in the cedars of Lebanon, not in the great monarchs of the forest, but in the forlorn child of the desert did He abide. The goodwill of Him that dwelt in the bush may dwell in you and me. Never mind how small, never mind how sapless, never mind how lightly esteemed among men, never mind though we make a very poor show by the side of the oaks of Bashan or the cedars of Lebanon. It is all right; the fire does not dwell in them. Unto this man will I come, and with him will I dwell who is of a humble and a contrite heart, and who trembleth at My word. Let no sense of poverty, weakness, unworthiness ever draw the faintest film of fear across our confidence, for even with us He will sojourn. Again, what more does that name say? He that dwelt in the bush filled it with fire, and it burned and was not consumed. Our brethren of the Presbyterian Churches have taken the Latin form of the words in the incident for their motto--Nec Tamen Consumebatur. But I venture to think that is a mistake; and that what is meant by the symbol is just what is expressed by the verbal revelation which accompanied it, and it is this: I am that I am. The fire that did not burn out is the emblem of the Divine nature which does not tend to death because it lives, nor to exhaustion because it energises, nor to emptiness because it bestows, but after all times is the same; lives by its own energy and is independent. I am that I have become, that is what men have to say. I am that I once was not, and again once shall not be, that is what men have to say. I am that I am is Gods name. And this eternal, ever-living, self-sufficing, absolute, independent, unwearied, inexhaustible God is the God whose favour is as inexhaustible as Himself, and eternal as His own being. Therefore the sons of men shall put their trust beneath the shadow of Thy wings. What more does the name say? He that dwelt in the bush dwelt there in order to deliver; and, dwelling there, declared I have seen the affliction of My people, and am come down to deliver them. So, then, if the goodwill of that eternal, delivering God is with us, we too may feel that our trivial troubles and our heavy burdens, all the needs of our prisoned wills and captive souls, are beknown to Him, and that we shall have deliverance from them by Him. The goodwill, the delight of God, and the active help of God, may be ours, and if it be ours we shall be blessed and strong. Do not let us forget the place in this blessing on the head of Joseph which my text holds. It is preceded by an invoking of the precious things of heaven, and the precious fruits brought forth by the sun . . . of the chief things of the ancient mountains, and the precious things of the lasting hills, and the precious things of the earth and the fulness thereof. They are all heaped together in one great mass for the beloved Joseph. And then, like the golden spire that tops some of those campaniles in Italian cities, and completes their beauty, above them all there is set, as the shining apex of all, the goodwill of Him that dwelt in the bush. That is more precious than all the precious things; set last because it is to be sought first; set last as in building some great structure the top stone is put on last of all; set last because it gathers all others into itself. So the upshot of my homily is just this--Men may strive and scheme, and wear their fingernails down to the quick, to get lesser good, and fail after all. You never can be sure of getting the little good. You can be quite sure of getting the highest. You never can be certain that the precious things of the earth and the fulness thereof will be yours, or that if they were, they would be so very precious; but you can be quite sure that the goodwill of Him that dwelt in the bush may be like light upon your hearts, and be strength to your limbs. And so I commend to you the words of the apostle: Wherefore we labour that, whether present or absent, we may be well-pleasing to Him. (A. Maclaren, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren1905 · Public DomainOn v16
Deuteronomy
‘AT THE BUSH’
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Deu 33:16
I Think this is the only reference in the Old Testament to that great vision which underlay Moses’ call and Israel’s deliverance. It occurs in what is called ‘the blessing wherewith Moses, the man of God, blessed the children of Israel before his death,’ although modern opinion tends to decide that this hymn is indeed much more recent than the days of Moses. There seems a peculiar appropriateness in this reference being put into the mouth of the ancient Lawgiver, for to him even Sinai, with all its glories, cannot have been so impressive and so formative of his character as was the vision granted to him when solitary in the wilderness. It is to be noticed that the characteristic by which God is designated here never occurs elsewhere than in this one place. It is intended to intensify the conception of the greatness, and preciousness, and all-sufficiency of that ‘goodwill.’ If it is that ‘of Him that dwelt in the bush,’ it is sure to be all that a man can need. I need not remind you that the words occur in the blessing pronounced on ‘Joseph’-that is, the two tribes which represented Joseph-in which all the greatest material gifts that could be desired by a pastoral people are first called down upon them, and then the ground of all these is laid in ‘the goodwill of Him that dwelt in the bush.’ ‘The blessing-let it come on the head of Joseph.’
So then here, first, is a great thought as to what for us all is the blessing of blessings-God’s ‘goodwill.’ ‘Goodwill’-the word, perhaps, might bear a little stronger rendering. ‘Goodwill’ is somewhat tepid. A man may have a good enough will, and yet no very strong emotion of favour or delight, and may do nothing to carry his goodwill into action. But the word that is employed here, and is a common enough one in Scripture, always carries with it a certain intensity and warmth of feeling. It is more than ‘goodwill’; it is more than ‘favour’; perhaps ‘delight’ would be nearer the meaning. It implies, too, not only the inward sentiment of complacency, but also the active purpose of action in conformity with it, on God’s part. Now it needs few words to show that these two things, which are inseparable, do make the blessing of blessings for every one of us-the delight, the complacency, of God in us, and the active purpose of good in God for us. These are the things that will make a man happy wherever he is.
If I might dwell for a moment upon other scriptural passages, I would just recall to you, as bringing up very strongly and beautifully the all-sufficiency and the blessed effects of having this delight and loving purpose directed towards us like a sunbeam, the various great things that a chorus of psalmists say that it will do for a man. Here is one of their triumphant utterances: ‘Thou wilt bless the righteous; with favour wilt Thou compass him as with a shield.’ That crystal battlement, if I may so vary the figure, is round a man, keeping far away from him all manner of real evil, and filling his quiet heart as he stands erect behind the rampart, with the sense of absolute security. That is one of the blessings that God’s favour or goodwill will secure for us. Again, we read: ‘By Thy favour Thou hast made my mountain to stand strong.’ He that knows himself to be the object of the divine delight, and who by faith knows himself to be the object of the divine activity in protection, stands firm, and his purposes will be carried through, because they will be purposes in accordance with the divine mind, and nothing has power to shake him. So he that grasps the hand of God can say, not because of his grasp, but because of the Hand that he holds, ‘The Lord is at my right hand; I shall not be greatly moved. By Thy favour Thou hast made our mountain to stand strong.’ And again, in another analogous but yet diversified representation, we read: ‘In Thee shall we rejoice all the day, and in Thy favour shall our horn be exalted.’ That is the emblem, not only of victory, but of joyful confidence, and so he who knows himself to have God for his friend and his helper, can go through the world keeping a sunny face, whatever the clouds may be, erect and secure, light of heart and buoyant, holding up his chin above the stormiest waters, and breasting all difficulties and dangers with a confidence far away from presumption, because it is the consequence of the realisation of God’s presence. So the goodwill of God is the chiefest good.
Now, if we turn to the remarkable designation of the divine nature which is here, consider what rivers of strength and of blessedness flow out of the thought that for each of us ‘the goodwill of Him that dwelt in the bush’ may be our possession.
What does that pregnant designation of God say? That was a strange shrine for God, that poor, ragged, dry desert bush, with apparently no sap in its gray stem, prickly with thorns, with ‘no beauty that we should desire it,’ fragile and insignificant, yet it was ‘God’s house.’ Not in the cedars of Lebanon, not in the great monarchs of the forest, but in the forlorn child of the desert did He abide. ‘The goodwill of Him that dwelt in the bush’ may dwell in you and me. Never mind how small, never mind how sapless, never mind how lightly esteemed among men, never mind though we make a very poor show by the side of the ‘oaks of Bashan’ or the ‘cedars of Lebanon.’ It is all right; the Fire does not dwell in them. ‘Unto this man will I look, and with him will I dwell, who is of a humble and a contrite heart, and who trembleth at My word.’ Let no sense of poverty, weakness, unworthiness, ever draw the faintest film of fear across our confidence, for even with us He will sojourn. For it is ‘the goodwill of Him that dwelt in the bush’ that we evoke for ours.
Again, what more does that name say? He ‘that dwelt in the bush’ filled it with fire, and it ‘burned and was not consumed.’ Now there is good ground to object to the ordinary interpretation, as if the burning of the bush which yet remains unconsumed was meant to symbolise Israel, or, in the New Testament application, the Church which, notwithstanding all persecution, still remains undestroyed. Our brethren of the Presbyterian churches have taken the Latin form of the words in the context for their motto-Nec Tamen Consumebatur. But I venture to think that that is a mistake; and that what is meant by the symbol is just what is expressed by the verbal revelation which accompanied it, and that was this: ‘I AM THAT I AM.’ The fire that did not burn out is the emblem of the divine nature which does not tend to death because it lives, nor to exhaustion because it energises, nor to emptiness because it bestows, but after all times is the same; lives by its own energy and is independent. ‘I am that I have become,’-that is what men have to say. ‘I am that I once was not, and again once shall not be,’ is what men have to say. ‘I am that I am’ is God’s name. And this eternal, ever-living, self-sufficing, absolute, independent, unwearied, inexhaustible God is the God whose favour is as inexhaustible as Himself, and eternal as His own being. ‘Therefore the sons of men shall put their trust beneath the shadow of Thy wings,’ and, if they have ‘the goodwill of Him that dwelt in the bush,’ will be able to say, ‘Because Thou livest we shall live also.’
What more does the name say? He ‘that dwelt in the bush’ dwelt there in order to deliver; and, dwelling there, declared ‘I have seen the affliction of My people, and am come down to deliver them.’ So, then, if the goodwill of that eternal, delivering God is with us, we, too, may feel that our trivial troubles and our heavy burdens, all the needs of our prisoned wills and captive souls, are known to Him, and that we shall have deliverance from them by Him. Brethren, in that name, with its historical associations, with its deep revelations of the divine nature, with its large promises of the divine sympathy and help, there lie surely abundant strengths and consolations for us all. The goodwill, the delight, of God, and the active help of God, may be ours, and if these be ours we shall be blessed and strong.
Do not let us forget the place in this blessing on the head of Joseph which my text holds. It is preceded by an invoking of the precious things of Heaven, and ‘the precious fruits brought forth by the sun. . . of the chief things of the ancient mountains, and the precious things of the lasting hills, and the precious things of the earth and the fulness thereof.’ They are all heaped together in one great mass for the beloved Joseph. And then, like the golden spire that tops some of those campaniles in Italian cities, and completes their beauty, above them all there is set, as the shining apex of all, ‘the goodwill of Him that dwelt in the bush.’ That is more precious than all other precious things; set last because it is to be sought first; set last as in building some great structure the top stone is put on last of all; set last because it gathers all others into itself, secures that all others shall be ours in the measure in which we need them, and arms us against all possibilities of evil. So the blessing of blessings is the ‘goodwill of Him that dwelt in the bush.’
In my text this is an invocation only; but we can go further than that. You and I can make sure that we have it, if we will. How to secure it? One of the texts which I have already quoted helps us a little way along t he road in answer to that question, for it says, ‘Thou, Lord, wilt bless the righteous. With favour wilt thou compass him as with a shield.’ But it is of little use to tell me that if I am ‘righteous’ God will ‘bless me,’ and ‘compass me with favour.’ If you will tell me how to become righteous, you will do me more good. And we have been told how to be righteous-’If a man keep My commandments My Father will love him, and we will come to him and make our abode with him.’ If we knit ourselves to Jesus Christ, and we can all do that if we like, by faith that trusts Him, and by love, the child of faith, that obeys Him, and grows daily more like Him-then, without a doubt, that delight of God in us, and that active purpose of good in God’s mind towards us, will assuredly be ours; and on no other terms.
So, dear brethren, the upshot of my homily is just this-Men may strive and scheme, and wear their finger-nails down to the quick, to get some lesser good, and fail after all. The greatest good is certainly ours by that easy road which, however hard it may be otherwise, is made easy because it is so certain to bring us to what we want. Holiness is the condition of God’s delight in us, and a genuine faith in Christ, and the love which faith evokes, are the conditions. So it is a very simple matter You never can be sure of getting the lower good You can be quite sure of getting the highest. You never can be certain that the precious things of the earth and the fulness thereof will be yours, or that if they were, they would be so very precious; but you can be quite sure that the ‘goodwill of Him that dwelt in the bush’ may lie like light upon your hearts, and be strength to your limbs.
And so I commend to you the words of the Apostle, ‘Wherefore we labour that, whether present or absent, we may be well-pleasing to Him.’ To minister to God’s delight is the highest glory of man. To have the favour of Him that dwelt in the bush resting upon us is the highest blessing for man. He will say ‘Well done! good and faithful servant.’ ‘The Lord taketh pleasure’-wonderful as it sounds-’in them that fear Him, in them that hope in His mercy,’ and that, hoping in His mercy, live as He would have them live.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv13, 14, 16General Information:
General Information:
Moses continues to bless the tribes of Israel; the blessings are short poems. (See: Parallelism)
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About Joseph
This refers to the tribe of Ephraim and the tribe of Manasseh. Both tribes descended from Joseph.
May his land be blessed by Yahweh
The word "his" refers to Joseph which represents the tribes of Ephraim and Manasseh. This can be stated in active form. AT: "May Yahweh bless their land" (See: Metonymy and Active or Passive)
with the precious things of heaven, with the dew
"with the precious dew from the sky" or "with the precious rain from the sky"
dew
water that forms on leaves and grass on cool mornings. See how you translated this in Deuteronomy 32:2.
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv13, 1633:13-17 Joseph was Jacob’s eleventh son (Gen 30:23-24) and…
33:13-17 Joseph was Jacob’s eleventh son (Gen 30:23-24) and his favorite child (Gen 37:3). Joseph and his two sons, Ephraim and Manasseh, received Jacob’s special blessing (Gen 48; 49:22-26). As a result, the tribes of Joseph prospered and multiplied, becoming two separate tribes.
Geneva Bible translators 1599 · Public Domain On vv13, 16 Or, fountains.
Or, fountains.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv13–16 Deu 33:13 And of Joseph he said, Blessed of…
Deu 33:13 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,
Ver. 13. And of Joseph.] {See Trapp on "Gen 49:2"}
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 vv13–16 His portion shall be excellent, and endowed with choice…
His portion shall be excellent, and endowed with choice blessings from God, as it here follows.
For the precious things of heaven, i.e. the precious fruits of the earth brought forth by the influences of heaven, the warmth of the sun, and the rain which God will send from heaven.
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For the deep that coucheth beneath; the springs of water bubbling out of the earth.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv13–16 And for the precious fruits brought forth by the…
And for the precious fruits brought forth by the sun,.... Which has a wonderful influence upon many and most of the fruits of the earth, to produce them out of their seeds in it, to bring them forward, to ripen and perfect them, and to make them rich and excellent. Jarchi says,"the land of Joseph lay open to the sun, and it sweetened the fruits of it;''it improved them, and made them more valuable; and this is spiritually true of Christ the sun of righteousness, to whose influence are owing the blessings of grace, redemption, peace, pardon, and justification, and the graces of the Spirit, faith, hope, and love, and by what believers are filled with, the fruits of righteousness, see Mal 4:2,
and for the precious things put forth by the moon; the fruits which the moon helps forward by its coolness and moisture; and those the above Jewish writer says are cucumbers and gourds; and as various creatures are affected by the moon, it is observed by a naturalist (o), that onions, when the moon waxes old, increase, and flag when it is young; and Pliny says (p), that at the increase of the moon all sort of corn grows bigger and larger; but a late learned writer (q) remarks, that though upon the pressure of the moon on the globe many things depend, as the ebbing and flowing of the sea, epileptic and convulsive paroxysms, yet it does not appear that this pressure exerts its power on plants, so as to thrust them forth, and therefore thinks this respects the ejection or protrusion of monthly fruits; for the word here used is in the plural number, and signifies "months"; and so Onkelos paraphrases the words,"it produces precious fruits at the beginning of every month;''or ripe fruit at the beginning of every month, as the Targums of Jonathan and Jerusalem; for the spiritual meaning, see Rev 22:2.
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(o) Dalecamp. in Plin. Nat. Hist. l. 2. c. 41. (p) Nat. Hist. l. 18. c. 30. (q) Scheuchzer. Physic. Sacr. vol. 3. p. 437.
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 vv13–16 And of Joseph - Including both Ephraim and Manasseh.…
And of Joseph - Including both Ephraim and Manasseh. In Jacob's blessing that of Joseph's is the largest. And so it is here. His land - His portion shall be endowed with choice blessings from God. Of heaven - That is, the precious fruits of the earth brought forth by the influences of heaven, the warmth of the sun, and the rain which God will send from heaven. The deep - The springs of water bubbling out of the earth: perhaps it may likewise refer to the great deep, the abyss of waters, which is supposed to be contained in the earth.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv13–16 Verse 13. Blessed - be his land] The whole…
Verse 13. Blessed - be his land] The whole of this passage certainly relates to the peculiar fertility of the soil in the portion that fell to this tribe which, the Jews say, yielded a greater abundance of all good things than any other part of the promised land.
The precious things of heaven] The peculiar mildness and salubrity of its atmosphere.
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For the dew] A plentiful supply of which was a great blessing in the dry soil of a hot climate.
The deep that coucheth beneath] Probably referring to the plentiful supply of water which should be found in digging wells: hence the Septuagint have αβυσσων πηγων, fountains of the deeps. Some suppose there has been a slight change made in the word מטל mittal, for the dew, which was probably at first מעל meal, FROM ABOVE, and then the passage would read thus: For the precious things of heaven FROM ABOVE, and for the deep that coucheth BENEATH. This reading is confirmed by several of Kennicott's and De Rossi's MSS. The Syriac and Chaldee have both readings: The dew of heaven from above.
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 vv13, 16 Deu 33:13-15. And of Joseph — Including both Ephraim…
Deu 33:13-15. And of Joseph — Including both Ephraim and Manasseh. In Jacob’s blessing, that of Joseph is the largest; and so it is here. His land — His portion, shall be endowed with choice blessings from God. Of heaven — That is, the precious fruits of the earth brought forth by the influences of heaven, the warmth of the sun, and the rain, which God will send from heaven. The deep — The springs of water bubbling out of the earth: perhaps it may likewise refer to the great deep, the abyss of waters, which is supposed to be contained in the earth. By the sun — Which opens and warms the earth, cherishes and improves, and in due time ripens, the seeds and fruits of it. The moon — Which by its moisture refreshes and promotes them. Hebrew, Of the moons, or months, that is, which it bringeth forth in the several mouths or seasons of the year. The chief things — That is, the excellent fruits, growing upon the mountains, as grapes, olives, figs, &c., or the precious minerals, contained in them; ancient and lasting — That is, such as have been from the beginning of the world, and are likely to continue till the end of it, in opposition to those hills or mounts which have been cast up by man.
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 v13 Comparing the words of Moses with those of Jacob,…
Comparing the words of Moses with those of Jacob, it will be seen that the patriarch dwells with emphasis on the severe conflicts which Joseph, i. e., Ephraim and Manasseh, would undergo (compare Gen 49:23-24); while the lawgiver seems to look beyond, and to behold the two triumphant and established in their power.
Deu 33:17
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Rather: “The first-born of his” (i. e. Joseph’s) “bullock is his glory”: the reference being to Ephraim, who was raised by Jacob to the honors of the firstborn (Gen 48:20, and is here likened to the firstling of Joseph’s oxen, i. e., of Joseph’s offspring. The ox is a common emblem of power and strength.
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 vv13–16 Fruits. Hebrew, "for the precious things of heaven, for…
Fruits. Hebrew, "for the precious things of heaven, for the dew," &c., so also it has precious, ver. 14, &c.
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v13 of Joseph he said--The territory of this tribe, diversified…
of Joseph he said--The territory of this tribe, diversified by hill and dale, wood and water, would be rich in all the productions--olives, grapes, figs, &c., which are reared in a mountainous region, as well as in the grain and herbs that grow in the level fields. "The firstling of the bullock and the horns of the unicorn" (rhinoceros), indicate glory and strength, and it is supposed that under these emblems were shadowed forth the triumphs of Joshua and the new kingdom of Jeroboam, both of whom were of Ephraim (compare Gen 48:20).
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 vv13, 16 13. Of Joseph he said — In Gen_49:22, Joseph…
13. Of Joseph he said — In Gen_49:22, Joseph is described as a fruitful tree planted by the water. Moses in poetic language portrays the prosperity and power of the two tribes descended from the sons of Joseph.
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 vv13–16 13. paddle] peg or stake, in Jdg_5:26 of tent-peg,…
13. paddle] peg or stake, in Jdg_5:26 of tent-peg, here a digging-stick, Scot. ‘dibble.’
13 And of Joseph he said:
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Blessed of the Lord be his land,
With the wealth of heaven above,
And the deep that crouches beneath.
14 With the wealth of the crops of the sun,
And the wealth of the yield of the moons.
15 With the best (?) from the hills of yore,
And the wealth of the ancient heights.
16 Even the wealth of the land and its fulness,
And His favour who dwelt in the Bush.
May they come on the head of Yoséph,
On the skull of the crowned of his brothers!
17 His firstling bull’s be the splendour,
And his horns the horns of the wild ox!
With them he thrusteth the peoples
Together to the ends of the earth.
These be the myriads of Ephraim,
And these the thousands of Manasseh.
The rather longer Blessing of Joseph in Gen_49:22-26 dwells similarly on the richness of the territory, and on the primacy, of Joseph among the tribes. But it reflects, as this does not, a contest with foreign foes in which he has suffered severely, yet his strength is maintained by the help of the Mighty One of Jacob (the Shepherd, the Stone of Israel?), the God of thy father. The following are close parallels: Deu_33:13 with Gen_49:25 c, d; Deu_33:16 c, d with 26 c, d. See Ryle’s notes.
13. For] Rather with or from, and so throughout 13–16.
precious things] Heb. meged, exact meaning uncertain. It is found only here and in Son_4:13; Son_4:16; Son_7:13 (14) where its plur. is used with fruits: R.V. and Budde precious fruits, Haupt most luscious fruitage. Here it is similarly rendered by Steuern. ‘das Köstlichste,’ Marti ‘das Herrlichste,’ Berth. ‘köstliche Gabe.’ But from the Ar. analogue it is as likely that it meant lavishness, profusion or wealth. Sam. has issue or profluence. LXX in Deu_33:13 ἀπὸ ὡρῶν, in Deu_33:14 and Deu_33:16 καθʼ ὤραν, but in Deu_33:15 ἀπὸ κορυφῆς reading rôsh twice.
for the dew] So Sam. LXX. Read (with the change of one consonant) from above as in Gen_49:25.
the deep] Heb. Tehôm without the art. as always, because originally the proper name of the mythical monster, Bab. Tiâmat, identified with the Ocean and its supposed extension below, as well as around, the earth, the source of springs and fountains; cp. LXX ἀπὸ ἀβύσσων πηγῶν. The personification further survives in the epithet couching or crouching. See on Deu_8:7.
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 vv13, 14, 16 (13) And of Joseph he said.—The remark of Rashi…
(13) And of Joseph he said.—The remark of Rashi is especially applicable here. “Thou wilt find in the case of all the tribes, that the blessing of Moses is drawn from the fountain of the blessing of Jacob.”
As the voice of Judah, the office of Levi, and the situation of Benjamin are singled out for notice, so the land of Joseph is blessed.
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The deep that coucheth beneath.—Rashi observes that “the deep ascends in vapour, and also gives moisture from below.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv13, 16 Vers. 13-17. The blessing on Joseph by Moses closely…
Vers. 13-17. The blessing on Joseph by Moses closely resembles that pronounced by Jacob on his favorite son; he solicits for him the utmost abundance of temporal blessing, and the riches of the Divine favor. There is this difference, however, between the two blessings, that in that of the patriarch it is the growth of the tribe in power and might that is chiefly contemplated; whilst in that of Moses it is the advance of the tribe in wealth, prosperity, and influence that is chiefly indicated. "Jacob described the growth of Joseph under the figure of a luxuriant branch of a fruit tree planted by the water; whilst Moses fixes his eye primarily upon the land of Joseph, and desires for him the richest productions" (Keil). For the precious things of heaven, for the dew. Several codices, for lfm, "for dew," read lm, above precious things of heaven above;" and this reading, some critics of eminence adopt. Probably, however, this is only a correction, to bring this passage into accordance with Gen_49:25. The Targums and the Peshito combine both readings. Instead of for the precious things," it is better to read "with," etc., and so throughout vers. 13-16. Literally, it is from , etc.; dgMmi, the m expressing the instrumental cause of the blessing, of which the Lord is the efficient cause. The noun dgm, literally, excellency, preciousness, occurs only here and in Son_4:13, 16 and Son_7:13, where it is rendered by "pleasant." The precious fruit of the heavens is the dew, which, with the waters stored up in the recesses of the earth, furthers the growth of the earth"s produce, ripened by the influences of sun and moon. And for the chief things of the ancient mountains; literally, and from the head of the mountains of old. The precious things of the mountains and hills are the vines and olive trees with which the lower slopes are adorned, and the forests that crown the loftier. The good will of him that dwelt in the bush. The reference is to the appearance of Jehovah to Moses in the bush at Horeb, (Ex 3) when he manifested himself as the Deliverer of Israel, whose good pleasure it was that they should be redeemed from bondage and favored with blessing. That was separated from his brethren; separated in the sense of consecrated, or distinguished (ryzin from rzn to consecrate), from among his brethren. His glory is like the firstling of his bullock; rather, the firstborn of his oxen, majesty is to him. The singular, rwOv, is here used collectively, as in Deu_15:19. The oxen are Joseph"s sons, all of whom were strong, but the firstborn excelled the rest, and was endowed with majesty. It is Ephraim that is referred to, whom Jacob raised to the position of the firstborn. (Gen_48:8, etc.) His horns are like the horns of unicorns; literally, and horns of a ream are his horns. The ream is supposed to be the aurochs, an animal of the bovine species, allied to the buffalo, now extinct, but which the Assyrian bas-reliefs show to have been formerly hunted in that region. (cf. Job_39:9, etc.; Psa_22:22; Rawlinson "Anc. Men.," 1:284) By his strong power, Ephraim should thrust down nations, even the most distant. And they are the ten thousands of Ephraim; and these are, etc.; i.e. in such might will the myriads of Ephraim come forth. To Ephraim, as the chief, the myriads are assigned; to Manasseh only the thousands.
Vers. 13-17. The blessing of Joseph; or, God"s favor the mercy of mercies.
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We may see here a reflection of Jacob"s blessing, both as in Gen_48:19 and also Gen_49:25, et seq. In Dean Stanley"s "Sinai and Palestine," pp. 226-250, there is much interesting information as to the correspondence between this prophecy of Moses on the one hand, and the extent of territory, the beauty and fertility of the district, the dignity, valor, and advance of the tribes of Ephraim and Manasseh on the other. (For an elucidation of each clause in this somewhat lengthened blessing, see the Exposition.) By way of" opening up," however, the theme of our Homily, we must call the readers" attention to the structure of the verses. We regard them as a blending at once of prophecy and prayer. Both the beginning and the close are prophetic. The beginning, from ver. 13 down to the word "thereof," in ver. 16; the ending in ver. 17. In the intervening clauses we regard (so Calvin, Keil, et al.) the word wOxr. (retzon) as a nominative case. We read thus: "And may the good will of him that dwelt in the bush come upon the head of Joseph," etc. It will be observed that in the English Version the words "for" and "the blessing" are in italics, to show that they are added by the translators. And the fact that there is no "for" in the original at the commencement of this clause seems to show that it is not co-ordinate with the preceding ones, and so to mark a new starting-point; as if Moses had said, "He will have a noble territory, rich in all temporal wealth; his tribe will be an enterprising, hardy, and pushing one; may there be superadded to all, the favor of him who dwelt in the bush, to crown and glorify the whole." The reader will find the varied scriptural senses of the word here translated "good will," in the following passages, where it occurs: Exo_28:38; Lev_23:11; Psa_5:12 Psa_19:14 Psa_30:5; Pro_15:8; Isa_49:8 Isa_60:7 Isa_61:2.
If in addition to all that earth"s varied wealth and tribal renown and conquest could yield, Joseph had the "favor" of the Lord, that would make him rich indeed. Whence our theme suggests itself Gods favor the mercy of mercies.
I THE STORE OF MERCIES WHICH ARE THE TEMPORAL GIFTS OF GOD"S HAND IS BY NO MEANS SMALL. The land, with its wondrous capacities and its adaptation to this seed and to that; the dew that gently distils, or the vapor that exhales; the lakes that lie sleeping on the bosom of the hills; the variety of beauty, fragrance, and fruitfulness coming through the sunbeams; the produce of the several months, year by year; the wealth stored up in the mountains and hills; the varied productions of the soil; all these are referred to in the text; and, in a few brief touches, what a conception they give us of the wealth with which God has enriched this globe, and of the series of constant adaptations with which it is made subservient to the use of man! So great are all these blessings which go to make up the enjoyments of life on its temporal side, that meditation thereon may well call up from the soul a grand song of praise such as we find in Ps 104.
Nor can we in such an age as this, leave out the additional fact that, owing to the rapid communication between the people of one land and those of another, the productions of one country supply the wants of another; and thus the nations at large share the supplies sent them by a gracious God.
And he it remembered these supplies are not less from God because he uses means in sending them; it is rather a proof of his care for the culture and education of man, that he makes him the means of the cultivation and tillage of the soil. "Whoso is wise and will observe these things, even he shall understand the loving kindness of the Lord.
II THERE IS A FAR GREATER MERCY THAN ANY OF THESE one which we have called "the mercy of mercies." It is referred to in ver. 16, "The good will... may it come upon the head of Joseph." Favor, mercy, on Joseph"s head, is a boon greater far than plenty on his land I There are three questions which we may appropriately ask concerning it.
1. What is this good will?" It is not simply that benevolence to which our Savior refers in Mat_5:45. In this sense God"s goodness extendeth to all. "His tender mercies are over all his works." This good will is something special. If the student will compare the several passages (those given ut supra et al.) in which the same word is used which is here translated "good will," he will see how much meaning it conveys. It includes:
(1) acceptance in God"s sight forgiveness, access;
(2) God"s delight in the accepted one;
(3) the constant possession of God"s special love, which enriches the accepted one with all spiritual blessings in heavenly places in Christ Jesus.
2. How can this good will be assured to its possessor?
(1) There is a word of promise which assures us that it is made over to the believer in Christ. (Joh_1:12; Gal_3:26)
(2) To him who believes, the Spirit is given, confirming to the soul its interest in Christ, and sealing it "to the day of redemption.
3. Why is this the mercy of mercies?
(1) Because the possessor thereof can delight in God himself, ere can realize that in God he has One who is infinitely more than all his gifts, and who will be his joy when all earth"s joys have lost their power to charm.
(2) Because all other mercies have new joy stamped upon them when they are enjoyed as coming from a reconciled God and Father.
(3) Because we are then enabled to use other mercies aright. Surely that must be a crowning blessing which teaches the right use of every blessing.
(4) The conscious enjoyment of God"s favor and love gives, as nothing else can, strength for the duties of life. "The joy of the Lord is your strength.
(5) With such joy and strength life will be so sanctified as to be rich in influence for good.
(6) God"s favor and love will be a source of joy long after we have ceased to dwell below, yea, forever and ever.
Oh, it is not it is not merely having a wealthy land, or great estates, or splendid revenues, or military prowess, or pushing energy, that can make life a success. We may have all these, and yet life may be a miserable, an unredeemed and irredeemable failure. It may well be a matter for frequent wonder how parents who profess to aim at and to be living the higher life, do seek so earnestly to get the best situations in life for their children, yet never manifest half the same amount of anxiety that their loved ones may have "the good win of him that dwelt in the bush "resting on their heads. And yet, without God"s favor, what is life, what is wealth, what are earthly friends, but blessings that disappoint our hopes, and prove, perhaps, anything but blessings in the end?
FINALLY: THIS MOST NEEDFUL OF ALL BLESSINGS IS THE VERY ONE OF WHICH ALL WHO CRAVE IT SUPREMELY MAY MAKE MOST SURE. God may not give us much of this world"s goods. He will give us himself. He waits to be gracious. He delights in loving-kindness. He will be the seeker"s God forever and ever; his Guide even unto death.
Vers. 13-17. Royal donations on Joseph.
It is instructive to observe with what loving ardor Moses speaks of Joseph. No sooner does he mention this name than his tongue, the ready servant of his heart, gives vent to a flood of eloquence. No good is too great to predict for Joseph. No benediction is too costly for him. The finest imagery that his fancy can invent is employed to foreshadow his greatness. The imagination of the dying saint fondly revels in the prospect of Joseph"s prosperity and power. Touching Joseph, we have mentioned
I HIS FAITHFUL IMPROVEMENT OF TRIAL. The description of Rachel"s firstborn is truly pathetic. He is pictured to us as he that was separated from his brethren." In a sense he had always been separate. In youth, his temper and tastes and predilections were all superior to theirs. They were coarse, vulgar, cruel; he was refined, thoughtful, gentle cast in a nobler mold. But the reference made by Moses to separation is, doubtless, to that violent and murderous separation, when by his brothers" hands he was sold as a bond-slave and carried into Egypt. How nobly he had borne that treatment is a matter of historic fact. How Joseph"s behavior in captivity had led to the development of Israel"s fortunes could never be erased from Jewish memory. His affectionate treatment of his aged father, and his generous forgiveness of his brethren, marked him as "separate" from the common herd of men. This is a kind of separateness we may aspire to emulate. Here is a pattern man.
II HIS FORESEEN PROSPERITY. This forecast of prolific prosperity was founded on a double basis, viz. on the native resources of the district which was to be his favored portion; and on the abiding benediction of Jehovah. Yet these two sources of prosperity were in reality one one source flowing through many channels. His hills should laugh in fertility and gladness beneath the sunny smile of God. The vale of Shechem has always enjoyed a wide celebrity for its beauty and fruitfulness. Samaria was the paradise of Canaan. Its hills were covered with olives and vines and figs. Its valleys waved with golden corn. One natural source of abundance is its perennial fountains and flowing streams the "deep that coucheth beneath." Here it was that Jacob made his first purchase of land, and here he digged the well which to this hour bears his name. To this verdant district Jacob"s sons led their flocks when drought and barrenness covered the land. And in this district occurred the shameful deed when Joseph was imprisoned in the pit and then sold to Ishmaelites. By a generous retribution of God"s sagacious providence, Joseph obtained his permanent portion in this very territory, and with all the energy of his soul Moses prayed, "Blessed of the Lord be his land.
III HIS FUTURE POWER. A double portion of property and power fell to Joseph. By the dying bequest of his father Jacob, each of Joseph"s sons, Manasseh and Ephraim, was to rank in the first degree, adopted by Jacob in the place and rank of his own. Yet the two sons were destined not to grow in the same proportion of power. While there were to be the "thousands of Manasseh," there were to be the "ten thousands of Ephraim." God "divideth to every one severally as he will." The glory of these young men was to be "their strength," and this would be fostered by the fatness of their land. Yet their strength was not pictured under the image of a lion or an eagle. It was to be rather the quiet, patient strength of the ox the strength which endures, as did Joseph"s in the land of Egypt. Horns are the bullock"s natural weapons of defense, and these are significant emblems of power. But Joseph"s horns were to be like those of the unicorn. His was to be royal authority and strength. Evidently Moses foresaw the day when the sovereignty of the Hebrews would be divided, and when Joseph should wield a scepter in Israel. The royal emblazonry of Britain thus corresponds, in part, with the heraldry of ancient Samaria. "With the horns of unicorns" he was destined "to push the people together to the ends of the earth." His "horn God exalted mite honor." To this hour, a remnant of Joseph"s power remains in Samaria. There still in the synagogue is enshrined the ancient Law, and there yet is observed the Paschal feast. 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 v13 Of Joseph he said, Blessed of the Lord be…
Deu_33:13-17
Of Joseph he said, Blessed of the Lord be his land.
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Joseph
The character of Joseph is not often correctly apprehended, although it comes out very distinctly in the picture which Scripture has given us of the boy, the youth, and the man. Its most conspicuous quality was firm resolution and indomitable strength of will. There was nothing weak or undecided in him; and from this sterling root of character, sanctified as it was by true piety, sprang the virtues which all can recognise in Josephs behaviour throughout his chequered experiences; a master sense of duty, cheerful courage, and perseverance under misfortune, rigid justice, and indefatigable diligence in all to which he set his hand. Ephraim was evidently the true son of Joseph in all his natural force of character; and, in the history of the Hebrew nation, we find him practically absorbing the individuality of his elder brother Manasseh. But, unlike his father, Ephraim seems to have been proud and selfish and overbearing, asserting his claim to supremacy without regard to the feelings or the rights of others, and angrily resenting every sign of resistance to, or questioning of, his right to the chief place among his brethren. Such a character is sure to secure its ambitious ends, at least, for a time, if only it is backed by the ability to rule; and in this way alone we might account for the tacit submission of all Israel to Ephraimitish dictation from the days of Joshua, the greatest hero of the tribe, and a man who reproduced all the spotless virtues of Joseph himself, until the disastrous day of battle, when the glory departed from Israel, and when Shiloh, the former centre of Josephs dominion and of the religious worship of all his brethren, ceased to be Gods chosen dwelling place, and was turned even into a curse to all the nations of the earth. But something more than the mere ancestral force of the Ephraimitish character explains this long-continued supremacy of the tribe in Israel. The distinction which Joseph claimed among his brethren seemed to be invested with an almost sacred authority by the traditions of his fathers express appointment, which, moreover, Moses appears to acknowledge in the blessing which is now before us. His richly coloured phraseology is reproduced in part by Moses in Deuteronomy, whilst the thought which underlay the words of the older prophecy is manifestly present to the mind of the later seer. Now what that thought really was is revealed in a brief incidental passage of 1 Chronicles. We are told by the author of these annals that Jacob transferred from Reuben to Joseph the birthright of the first-born son; that birthright consisting of a double portion of the patrimonial estate, as well as of titular headship in the family, such as the father himself exercised until his death. Jacob assumed the liberty to take away this high distinction from his eldest son, who had justly forfeited it by gross misconduct, and to confer it upon the latest-born but one, whom he had already singled out for other peculiar privileges when the lads were young and living together at home. And further, as if to emphasise the liberty of preference which he thus assumed, the dying patriarch singled out the younger of Josephs two children as the special inheritor of this transferred birthright. But some will very naturally doubt whether he did not go beyond other limits which his recognition of the Divine decrees ought most distinctly to have set before his mind. For God had assigned the headship of His chosen people to Judah, and Jacob was not ignorant of this arrangement, but had given utterance to it in his prediction concerning the royal sceptre which his fourth son was to stretch forth over his enemies and his fathers sons alike. Perhaps he may have drawn some subtle distinction in his thoughts between this regal honour, which also had a certain spiritual aspect, and the temporal substance of the birthright which he desired to transmit to Joseph. And this theory was very likely present to the mind of Moses when he adopted so much of Jacobs former blessing, and seemingly confirmed it absolutely to Joseph. But this was a judgment after the flesh, and not after the spirit; and in Jacobs case the assumption of a right to judge at all in such a matter was specially unwarrantable, and is all the more surprising because he had been so often punished for former acts of similar self-willed interference with the course and directions of Gods providence. Could the patriarch have foreseen all the evil consequences of what he did, he would surely never have attempted to advance the tribe of Joseph into the place of preeminence which God had reserved for Judah. It was in the death chamber of Jacob in Egypt that birth was first given to that disastrous rivalry which for more than a thousand years weakened the house of Israel, and which still points a mournful proverb for the Church of the living God. One is tempted to linger over the very serious lessons which are suggested by this striking instance of the conflict which may arise between Divine election and human self-will, and of the well-marked differences in the fortunes and character of those whose inheritance is chosen of God, and of those whose inheritance is derived from men. How often do we think to do good to our friends or to our children by setting apart for them special gifts or asking specific requests for them from God, when, in truth, we are only procuring them evil and a curse; whereas, if we had left them in faith to God, and taught them to submit cheerfully in all things to His sovereign will, they would indeed have been blest more richly than we could have desired or conceived! And how often do we congratulate ourselves upon the proud advantages which human affection or policy has conferred, forgetting that there is only one inheritance which avails eternally and truly--that which pertains to the children of Divine election, who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God (Joh_1:13). (T. G. Rooke, B. A.)
By the fountain
(with Gen_49:22):--
I. This figure describes Josephs character.
1. He was in clear and constant fellowship with God, and therefore God blessed him greatly. How can we fail to be fruitful if we draw our life and all its vigour from the Lord Jesus?
2. Because Joseph lived near to God, he received and retained gracious principles. We need an instructed people if we are to have a fruitful people.
3. Joseph showed his character throughout the whole of his life. Always the Lord his God is the star of Joseph.
4. This abiding near to God made Joseph independent of externals. If you are not living in God on your own account, your religion may as well fail you at once; for it will ultimately do so.
5. Joseph was very conscious of his entire dependence upon God. Take the well away, and where was the fruitful bough?
II. This is of itself a great blessing. It is a high favour to know the deep things of God, and to enjoy the far-down securities, enjoyments, and privileges of the children of heaven.
1. In deep union with God are to be found the very truth and life of godliness. A man may possess the catalogue of a library, and yet be without a book; and so may you know a list of doctrines, and yet be a stranger to truth.
2. When a man like Joseph can be compared to a fruitful tree by a well, because he is rooted in fellowship with God, he has the blessedness of drawing his supplies from secret, but real, sources. His life is hid, and the support of his life is hidden too. The world knoweth him not; but the secret of the Lord is with him. There is the tree, and there is the fruit, these can be seen by all; but none can see the roots which are the cause of the clusters, nor the deep that lieth under, from which those roots derive their supply.
3. The supplies of such a man are inexhaustible. Infinite mercy is a storehouse for a starving world.
4. The man who dwells near to God has supplies which can never be cut off. We have heard of cities which have been surrounded by armies, and were never captured by assault, but were compelled to surrender because the besiegers cut off the water courses, broke down the aqueducts, and so subdued them by thirst. Jerusalem was never thus captured, for there were deep wells within the city itself which never ceased to flow. Ah, he that hath a well of living water within him is beyond the enemys power.
5. Supplies gained by nearness to God Himself are constant. Grace is not a landspring, but a well. I do not say that your root can always take in the same measure of water from the well of life; but I do say that it will always be there for you to take; and I think, also, that to a large extent you will be able to partake of it with constancy.
6. The supplies of the believer who dwells deep are pure as well as full. Draw your supplies at first hand.
III. This brings with it other blessings.
1. If you are by the well, sending your roots into waters, you will obtain fruitfulness.
2. Unselfishness.
3. Fixedness.
4. Safety.
5. Enrichment.
Notice how Moses puts it: he mentions quite a treasury of jewels. The best pearls come out of deep seas. He mentions the precious things of heaven, the precious fruit brought forth by the sun, the precious things put forth by the moon, the chief things of the ancient mountains, the precious things of the earth, and the fulness thereof, and the goodwill of Him that dwelt in the bush. All these blessings came upon the top of the head of him who was a fruitful bough by a well. The best wines in Gods house are in the cellar. Those who never go downstairs have no idea of the secret sweetness. A deep experience is a precious experience. The Lord fills certain of His people with pain and grief, that they may know His choicer consolations. We are too apt to let our roots run along just under the surface, and so we get no firm rootage; but trouble comes, and then we grow downward, rooted in humility; then we pierce the treasures of darkness, and know the deep things of God. (C. H. Spurgeon.)
The precious things of heaven.
Things that are precious
Happy is the mall who aspires to possess precious things. We need not be poor, blind, miserable, naked. There is available for us a hoard of precious things--things earthly and heavenly, present and future, temporal and eternal.
I. The gift of life. Are you using it well? Is yours a sanctified life, fruitful of wise thoughts and worthy deeds? Do not say that if you were somewhere else, or in some other employment, or in an entirely different condition of life, you would then live a truer and more splendid life. The trivial round, etc.
II. The promises of God and our Saviour Jesus Christ. There are more than three thousand of these. Promises of guidance, food, raiment, defence, consolation, mercy, peace, health, prosperity, honour, glory, immortality, eternal life, endless joy in heaven, etc. Rest, then, in the Lord. Be quiet, be patient. He is faithful that promised. The Scripture cannot be broken. All the promises of the heavenly Father are yea and amen in Christ Jesus.
III. Real, personal, blessed communion with God, our Father, through the mediation of our Lord Jesus Christ. Remember the Divine method of prayer. There is the way, and it is written plainly in the Scriptures. Listen, and be glad: For thus saith the high and lofty One, etc. Listen and learn: If any man sin, etc. Listen and obey: If I regard iniquity, etc. Listen and trust: The Spirit itself helpeth, etc. Listen and rejoice: Be careful for nothing, etc.
IV. A good name. Rather to be chosen than great riches. They flourish like the palm tree. Think of the names of Martin Luther, George Washington, David Livingstone, Richard Cobden, and the Prince Consort. They are like pillars of white marble, to remind us that we may be great and good. Yes, the names of the saints are immortal.
V. The beauty of earth and heaven. Make this use of eternal beauty and grandeur. Look at the mountains, and think of Gods strength; the flowers, and think of His love; and the sun, and think of His glory. Go into the fields to find God, to the sea to worship Him. In the rich emblazonment and embroidery of nature, see the vesture of the Almighty, and know Him as thy Father in heaven, and thou shalt feel a sense of dignity and blessedness unknown before. (G. W. McCree.)
The precious things of the earth.--
The precious things of the earth
It is the poetic sense which perceives beauty in the things of the natural world, where the purely prosaic mind would see nothing to attract or impress. What we call the poetry of nature is, in fact, that view of nature which is in the eye of the poet observer. Dr. Shairp has, indeed, claimed that poetry itself is as true a form of thinking as is science in its estimate of external nature; and that the place of poetry in the present order of things in our universe was not made by the conceit of man, but was intended by the Maker of this order. He is sure that, as Wordsworth claims, poetry is the breath and finer spirit of all knowledge, and immortal as the mind of man. The poetic spirit invests the things of nature with the emotions of the human heart; looking down through that which is seen, into that which is thought and felt. There are associations of scenery which grow out of the lessons of history; and just in proportion as the man of poetic soul is informed in these lessons is the scenery about him transfused with their glory and imbued with their inspirations. The arid wastes of desolated Egypt have fullest meaning to him who reads in the mighty monuments which tower above these wastes the story of the Pharaohs and the shepherd kings; of the priests of Isis and Osiris; of all the legendary rulers of the land of Mizraim from Menes to the Ptolemies. The fields of Marathon and of Marston Moor and of Waterloo have a meaning in the light of their history which makes the scenery about them vocal with the praise of noble deeds. And who could look upon the scenery of Palestine but in the glow of its sacred history? But history is never so dear to us as memory. No associations with those of whom we know only in story can so vocalise the poetry of our surroundings as do the recollections of our own former days of joy or sadness in that locality, and of our fellowship there with those whom we loved, and from whom we are now separated. But, after all, the best associations of natural scenery are the associations of truth; the associations, not of history or of memory merely, but of truth--of immutable truth that takes hold of the past, the present, and the future. There is truth pictured in all nature, even in the commonest phases of nature; and poetry is the hearts view of truth. There are associations of Gods presence with every phase of natural scenery; and he who looks at mountain, or forest, or ocean, or plain, without recognising and rejoicing over these associations, lacks the true poets soul and the true poets eye. On the contrary, he who notes and heeds them finds comfort, as well as poetry, in them everywhere. (H. G. Trumbull.)
The goodwill of him that dwelt in the bush.--
The goodwill of Christ the best of blessings
I. What this goodwill is and whose it is. It is the love and free favour of Christ to all His covenant people: that grace of His, in which there is continuance, which He ever bears towards them that are His.
1. Christ ever bears a goodwill towards His people. They are precious and honourable in His sight, they are highly favoured; His thoughts towards them are thoughts of peace, and so they were from eternity (Mic_5:2). The Church is His spouse, His body, His fair one. Every dispensation of Providence is for our good; the sorest strokes that befall us come in love; when persecuted, forsaken, made a shame of before men, His heart stands towards us the same as ever; underneath are His everlasting arms: we endure the fire, and come purged and refined out of it. 2 This favour and goodwill Christ is pleased to discover to His people for their edification and comfort (Son_2:4).
II. Why this goodwill is thus particularly described as the goodwill of him that dwelt in the bush (Exo_3:12).
1. Because the fire in the midst of the bush was a type of the incarnation and sufferings of Christ. For mans nature is a poor, despicable thing, like a dry bramble bush that would be soon fired, as it were, and utterly consumed by the approach of God; but the Son of God dwells in this bush, and though the flame is seen, the bush is not burnt.
2. Because God revealed His covenant to Moses at the time of His glorious appearance. God is a fire to consume, not to enlighten, warm, and refresh ungodly sinners, such as have not made a covenant with Him by sacrifice.
3. This appearance of the angel in the bush sets forth the love and care of Christ to His Church, even in their greatest troubles and dangers. All Christs mercy, wisdom, power, love, and grace are for us; yea, His very life is on our behalf (Joh_14:19). It is good to remember former deliverances even in the want of present mercies.
4. Because Moses had at this season the most special experience of the love and goodwill of Christ; it is one of the top manifestations of the Redeemers fulness and grace to his own soul. There is a great deal of emphasis in my text, And for the favourable acceptation of my dweller in the bush. As if Moses had said, Then He revealed Himself to be mine, I saw His glory as my Surety, my Redeemer, my God manifest in the flesh, and to my soul He sealed all the love and grace of the everlasting covenant. Our first views of God and Christ are often exceeding precious ones. This was Christs first visible appearance to Moses that we read of; now the visions of God began; and what so sweet an introduction to his after-communion with Him as a sight of the second person in the Godhead united to flesh, and in our nature transacting all the concerns of salvation?
III. How or in what manner this goodwill is to be sought.
1. Seek this goodwill of Christ, His free grace and favour, as a blessing distinct from and over and above what God the Father hath promised on His own part in the everlasting covenant.
2. This goodwill of God-man mediator is to be sought, as what alone can give life and liberty to the believer in all acts of Gospel worship. Take away the person of Christ as God-man, and the object of worship is as it were lost, for there is no going to the Father but by Him. What can sinners do with an absolute God? Take away Christs sufferings, merit, righteousness, and intercession, what plea can there be for faith? And believers, when they go in Christs name, yet if their spirits are not taken up in the exercise of faith on His goodwill, grace, and acceptation, there is no nearness to God. Christs presence is our life, we have none in ourselves; Gospel liberty is Christs purchase and gift.
3. This goodwill is to be sought with great expectation and hope. Jesus loves a fear which produces watchfulness in the soul, but He hates those fears which breed torment. The goodwill of my dweller in the bush, says Moses; the goodwill of my Lord and God, say thou. Keep in view the sense thou hast had of past brace and favour under thy burden, and grieve for want of present tokens of it.
4. This goodwill is to be sought in its higher manifestations, and a sweeter experience of it from day to day. Moses leaves the decree wherein this goodwill should be shown to Joseph, to the sovereignty of Him in whom it dwells; but withal, the manner of expression he uses shows that it was no small portion he asks of it for him, the goodwill of my dweller in the bush.
IV. Wherein consists the greatness of the blessing, which renders it so well worthy of all our seeking.
1. The goodwill of Christ, who of old dwelt in the bush, lies at the foundation of every other blessing. The day is coming when none but Christ, an whole Christ, will be deemed a portion sufficient for an immortal soul. Seek first the kingdom of God and His righteousness: this is the one thing needful.
2. Every other blessing is comprehended in this. If Christ be thine, all is thine.
3. This is needful to make our other blessings blessings indeed. The whole world cannot satisfy a soul without this: men may be in straits in the abundance of their possessions; have, and never enjoy; be crying, Who will show me any good? They see nothing worth calling so in what they have already. Now, whence is this? It arises from a want of God, and Christ, and covenant love, and goodwill, to put a sweetness and relish into creature comforts, and to make up all creature deficiencies.
4. This is a blessing infinitely better than all outward blessings, and makes up the loss of all. (John Hill.)
At the bush
I think this is the only reference in the Old Testament to that great vision which underlay Moses call and Israels deliverance. There seems a peculiar appropriateness in this reference being put into the mouth of the ancient lawgiver, for to him even Sinai, with all its glories, cannot have been so impressive and so formative of his character as was the vision granted to him solitary in the wilderness. It is to be noticed that the characteristic by which God is designated here never occurs elsewhere than in this one place. It is intended to intensify the conception of the greatness, and preciousness, and all-sufficiency of that goodwill. If it is that of Him that dwelt in the bush, it is sure to be all that a man can need. So then here, first, is a great thought as to what for us all is the blessing of blessings--Gods goodwill, Good, will--the word, perhaps, might bear a little stronger rendering. Goodwill is somewhat tepid. A man may have a good enough will, and yet no very strong emotion of favour or delight, and certainly may do nothing to carry his goodwill into action. It is more than goodwill; it is more than favour; perhaps delight would be nearer the meaning. It implies, too, not only the inward sentiment of complacency, but also the active purpose of action in conformity with it on Gods part. If I might dwell for a moment upon scriptural passages, I would just recall to you, as bringing up very strongly and beautifully the all-sufficiency and the blessed effects of having this delight and loving purpose directed toward us like a sunbeam, the various great things that a chorus of psalmists say it will do for a man. Here is one of their triumphant utterances: Thou wilt bless the righteous; with favour wilt Thou compass him as with a shield. That crystal battlement, if I may so vary the figure, is round a man, keeping far away from him all manner of real evil, and filling his quiet heart as he stands erect behind the rampart, with the sense of absolute security. That is one of the blessings that the favour, or goodwill, will secure for us. Again, we read: By Thy favour Thou hast made my mountain to stand strong. He that knows himself to be the object of the Divine delight, and who by faith knows himself to be the object of the Divine activity in protection, stands firm, and his purposes will be carried through, because they will be purposes in accordance with the Divine mind, and nothing needs to shake him. So he that grasps the hand of God, not because of his grasp, but because of the hand that be holds, can say, the Lord is at my right hand; I shall not be greatly moved. And again, in another analogous but yet diversified representation, we read: In Thee shall we rejoice all the day, and in Thy favour shall our horn be exalted. That is the emblem, not only of victory, but of joyful confidence, and so he that knows himself to have God for his friend and his helper can go through the world keeping a sunny face, whatever the clouds may be. So the goodwill of God is the chiefest good. Now, if we turn to the remarkable designation of the Divine nature which is here, look what rivers of strength and of blessedness flow out of the thought that for each of us the goodwill of Him that dwelt in the bush may be ours. What does that pregnant designation of God say? That was a strange shrine for a God. That poor, ragged, dry desert bush, with apparently no sap in its grey stem, prickly with thorns, with no beauty that we should desire it, fragile and insignificant--yet that is Gods house. Not in the cedars of Lebanon, not in the great monarchs of the forest, but in the forlorn child of the desert did He abide. The goodwill of Him that dwelt in the bush may dwell in you and me. Never mind how small, never mind how sapless, never mind how lightly esteemed among men, never mind though we make a very poor show by the side of the oaks of Bashan or the cedars of Lebanon. It is all right; the fire does not dwell in them. Unto this man will I come, and with him will I dwell who is of a humble and a contrite heart, and who trembleth at My word. Let no sense of poverty, weakness, unworthiness ever draw the faintest film of fear across our confidence, for even with us He will sojourn. Again, what more does that name say? He that dwelt in the bush filled it with fire, and it burned and was not consumed. Our brethren of the Presbyterian Churches have taken the Latin form of the words in the incident for their motto--Nec Tamen Consumebatur. But I venture to think that is a mistake; and that what is meant by the symbol is just what is expressed by the verbal revelation which accompanied it, and it is this: I am that I am. The fire that did not burn out is the emblem of the Divine nature which does not tend to death because it lives, nor to exhaustion because it energises, nor to emptiness because it bestows, but after all times is the same; lives by its own energy and is independent. I am that I have become, that is what men have to say. I am that I once was not, and again once shall not be, that is what men have to say. I am that I am is Gods name. And this eternal, ever-living, self-sufficing, absolute, independent, unwearied, inexhaustible God is the God whose favour is as inexhaustible as Himself, and eternal as His own being. Therefore the sons of men shall put their trust beneath the shadow of Thy wings. What more does the name say? He that dwelt in the bush dwelt there in order to deliver; and, dwelling there, declared I have seen the affliction of My people, and am come down to deliver them. So, then, if the goodwill of that eternal, delivering God is with us, we too may feel that our trivial troubles and our heavy burdens, all the needs of our prisoned wills and captive souls, are beknown to Him, and that we shall have deliverance from them by Him. The goodwill, the delight of God, and the active help of God, may be ours, and if it be ours we shall be blessed and strong. Do not let us forget the place in this blessing on the head of Joseph which my text holds. It is preceded by an invoking of the precious things of heaven, and the precious fruits brought forth by the sun . . . of the chief things of the ancient mountains, and the precious things of the lasting hills, and the precious things of the earth and the fulness thereof. They are all heaped together in one great mass for the beloved Joseph. And then, like the golden spire that tops some of those campaniles in Italian cities, and completes their beauty, above them all there is set, as the shining apex of all, the goodwill of Him that dwelt in the bush. That is more precious than all the precious things; set last because it is to be sought first; set last as in building some great structure the top stone is put on last of all; set last because it gathers all others into itself. So the upshot of my homily is just this--Men may strive and scheme, and wear their fingernails down to the quick, to get lesser good, and fail after all. You never can be sure of getting the little good. You can be quite sure of getting the highest. You never can be certain that the precious things of the earth and the fulness thereof will be yours, or that if they were, they would be so very precious; but you can be quite sure that the goodwill of Him that dwelt in the bush may be like light upon your hearts, and be strength to your limbs. And so I commend to you the words of the apostle: Wherefore we labour that, whether present or absent, we may be well-pleasing to Him. (A. Maclaren, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v16
Deuteronomy
‘AT THE BUSH’
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Deu 33:16
I Think this is the only reference in the Old Testament to that great vision which underlay Moses’ call and Israel’s deliverance. It occurs in what is called ‘the blessing wherewith Moses, the man of God, blessed the children of Israel before his death,’ although modern opinion tends to decide that this hymn is indeed much more recent than the days of Moses. There seems a peculiar appropriateness in this reference being put into the mouth of the ancient Lawgiver, for to him even Sinai, with all its glories, cannot have been so impressive and so formative of his character as was the vision granted to him when solitary in the wilderness. It is to be noticed that the characteristic by which God is designated here never occurs elsewhere than in this one place. It is intended to intensify the conception of the greatness, and preciousness, and all-sufficiency of that ‘goodwill.’ If it is that ‘of Him that dwelt in the bush,’ it is sure to be all that a man can need. I need not remind you that the words occur in the blessing pronounced on ‘Joseph’-that is, the two tribes which represented Joseph-in which all the greatest material gifts that could be desired by a pastoral people are first called down upon them, and then the ground of all these is laid in ‘the goodwill of Him that dwelt in the bush.’ ‘The blessing-let it come on the head of Joseph.’
So then here, first, is a great thought as to what for us all is the blessing of blessings-God’s ‘goodwill.’ ‘Goodwill’-the word, perhaps, might bear a little stronger rendering. ‘Goodwill’ is somewhat tepid. A man may have a good enough will, and yet no very strong emotion of favour or delight, and may do nothing to carry his goodwill into action. But the word that is employed here, and is a common enough one in Scripture, always carries with it a certain intensity and warmth of feeling. It is more than ‘goodwill’; it is more than ‘favour’; perhaps ‘delight’ would be nearer the meaning. It implies, too, not only the inward sentiment of complacency, but also the active purpose of action in conformity with it, on God’s part. Now it needs few words to show that these two things, which are inseparable, do make the blessing of blessings for every one of us-the delight, the complacency, of God in us, and the active purpose of good in God for us. These are the things that will make a man happy wherever he is.
If I might dwell for a moment upon other scriptural passages, I would just recall to you, as bringing up very strongly and beautifully the all-sufficiency and the blessed effects of having this delight and loving purpose directed towards us like a sunbeam, the various great things that a chorus of psalmists say that it will do for a man. Here is one of their triumphant utterances: ‘Thou wilt bless the righteous; with favour wilt Thou compass him as with a shield.’ That crystal battlement, if I may so vary the figure, is round a man, keeping far away from him all manner of real evil, and filling his quiet heart as he stands erect behind the rampart, with the sense of absolute security. That is one of the blessings that God’s favour or goodwill will secure for us. Again, we read: ‘By Thy favour Thou hast made my mountain to stand strong.’ He that knows himself to be the object of the divine delight, and who by faith knows himself to be the object of the divine activity in protection, stands firm, and his purposes will be carried through, because they will be purposes in accordance with the divine mind, and nothing has power to shake him. So he that grasps the hand of God can say, not because of his grasp, but because of the Hand that he holds, ‘The Lord is at my right hand; I shall not be greatly moved. By Thy favour Thou hast made our mountain to stand strong.’ And again, in another analogous but yet diversified representation, we read: ‘In Thee shall we rejoice all the day, and in Thy favour shall our horn be exalted.’ That is the emblem, not only of victory, but of joyful confidence, and so he who knows himself to have God for his friend and his helper, can go through the world keeping a sunny face, whatever the clouds may be, erect and secure, light of heart and buoyant, holding up his chin above the stormiest waters, and breasting all difficulties and dangers with a confidence far away from presumption, because it is the consequence of the realisation of God’s presence. So the goodwill of God is the chiefest good.
Now, if we turn to the remarkable designation of the divine nature which is here, consider what rivers of strength and of blessedness flow out of the thought that for each of us ‘the goodwill of Him that dwelt in the bush’ may be our possession.
What does that pregnant designation of God say? That was a strange shrine for God, that poor, ragged, dry desert bush, with apparently no sap in its gray stem, prickly with thorns, with ‘no beauty that we should desire it,’ fragile and insignificant, yet it was ‘God’s house.’ Not in the cedars of Lebanon, not in the great monarchs of the forest, but in the forlorn child of the desert did He abide. ‘The goodwill of Him that dwelt in the bush’ may dwell in you and me. Never mind how small, never mind how sapless, never mind how lightly esteemed among men, never mind though we make a very poor show by the side of the ‘oaks of Bashan’ or the ‘cedars of Lebanon.’ It is all right; the Fire does not dwell in them. ‘Unto this man will I look, and with him will I dwell, who is of a humble and a contrite heart, and who trembleth at My word.’ Let no sense of poverty, weakness, unworthiness, ever draw the faintest film of fear across our confidence, for even with us He will sojourn. For it is ‘the goodwill of Him that dwelt in the bush’ that we evoke for ours.
Again, what more does that name say? He ‘that dwelt in the bush’ filled it with fire, and it ‘burned and was not consumed.’ Now there is good ground to object to the ordinary interpretation, as if the burning of the bush which yet remains unconsumed was meant to symbolise Israel, or, in the New Testament application, the Church which, notwithstanding all persecution, still remains undestroyed. Our brethren of the Presbyterian churches have taken the Latin form of the words in the context for their motto-Nec Tamen Consumebatur. But I venture to think that that is a mistake; and that what is meant by the symbol is just what is expressed by the verbal revelation which accompanied it, and that was this: ‘I AM THAT I AM.’ The fire that did not burn out is the emblem of the divine nature which does not tend to death because it lives, nor to exhaustion because it energises, nor to emptiness because it bestows, but after all times is the same; lives by its own energy and is independent. ‘I am that I have become,’-that is what men have to say. ‘I am that I once was not, and again once shall not be,’ is what men have to say. ‘I am that I am’ is God’s name. And this eternal, ever-living, self-sufficing, absolute, independent, unwearied, inexhaustible God is the God whose favour is as inexhaustible as Himself, and eternal as His own being. ‘Therefore the sons of men shall put their trust beneath the shadow of Thy wings,’ and, if they have ‘the goodwill of Him that dwelt in the bush,’ will be able to say, ‘Because Thou livest we shall live also.’
What more does the name say? He ‘that dwelt in the bush’ dwelt there in order to deliver; and, dwelling there, declared ‘I have seen the affliction of My people, and am come down to deliver them.’ So, then, if the goodwill of that eternal, delivering God is with us, we, too, may feel that our trivial troubles and our heavy burdens, all the needs of our prisoned wills and captive souls, are known to Him, and that we shall have deliverance from them by Him. Brethren, in that name, with its historical associations, with its deep revelations of the divine nature, with its large promises of the divine sympathy and help, there lie surely abundant strengths and consolations for us all. The goodwill, the delight, of God, and the active help of God, may be ours, and if these be ours we shall be blessed and strong.
Do not let us forget the place in this blessing on the head of Joseph which my text holds. It is preceded by an invoking of the precious things of Heaven, and ‘the precious fruits brought forth by the sun. . . of the chief things of the ancient mountains, and the precious things of the lasting hills, and the precious things of the earth and the fulness thereof.’ They are all heaped together in one great mass for the beloved Joseph. And then, like the golden spire that tops some of those campaniles in Italian cities, and completes their beauty, above them all there is set, as the shining apex of all, ‘the goodwill of Him that dwelt in the bush.’ That is more precious than all other precious things; set last because it is to be sought first; set last as in building some great structure the top stone is put on last of all; set last because it gathers all others into itself, secures that all others shall be ours in the measure in which we need them, and arms us against all possibilities of evil. So the blessing of blessings is the ‘goodwill of Him that dwelt in the bush.’
In my text this is an invocation only; but we can go further than that. You and I can make sure that we have it, if we will. How to secure it? One of the texts which I have already quoted helps us a little way along t he road in answer to that question, for it says, ‘Thou, Lord, wilt bless the righteous. With favour wilt thou compass him as with a shield.’ But it is of little use to tell me that if I am ‘righteous’ God will ‘bless me,’ and ‘compass me with favour.’ If you will tell me how to become righteous, you will do me more good. And we have been told how to be righteous-’If a man keep My commandments My Father will love him, and we will come to him and make our abode with him.’ If we knit ourselves to Jesus Christ, and we can all do that if we like, by faith that trusts Him, and by love, the child of faith, that obeys Him, and grows daily more like Him-then, without a doubt, that delight of God in us, and that active purpose of good in God’s mind towards us, will assuredly be ours; and on no other terms.
So, dear brethren, the upshot of my homily is just this-Men may strive and scheme, and wear their finger-nails down to the quick, to get some lesser good, and fail after all. The greatest good is certainly ours by that easy road which, however hard it may be otherwise, is made easy because it is so certain to bring us to what we want. Holiness is the condition of God’s delight in us, and a genuine faith in Christ, and the love which faith evokes, are the conditions. So it is a very simple matter You never can be sure of getting the lower good You can be quite sure of getting the highest. You never can be certain that the precious things of the earth and the fulness thereof will be yours, or that if they were, they would be so very precious; but you can be quite sure that the ‘goodwill of Him that dwelt in the bush’ may lie like light upon your hearts, and be strength to your limbs.
And so I commend to you the words of the Apostle, ‘Wherefore we labour that, whether present or absent, we may be well-pleasing to Him.’ To minister to God’s delight is the highest glory of man. To have the favour of Him that dwelt in the bush resting upon us is the highest blessing for man. He will say ‘Well done! good and faithful servant.’ ‘The Lord taketh pleasure’-wonderful as it sounds-’in them that fear Him, in them that hope in His mercy,’ and that, hoping in His mercy, live as He would have them live.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv13, 14, 16 General Information:
General Information:
Moses continues to bless the tribes of Israel; the blessings are short poems. (See: Parallelism)
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About Joseph
This refers to the tribe of Ephraim and the tribe of Manasseh. Both tribes descended from Joseph.
May his land be blessed by Yahweh
The word "his" refers to Joseph which represents the tribes of Ephraim and Manasseh. This can be stated in active form. AT: "May Yahweh bless their land" (See: Metonymy and Active or Passive)
with the precious things of heaven, with the dew
"with the precious dew from the sky" or "with the precious rain from the sky"
dew
water that forms on leaves and grass on cool mornings. See how you translated this in Deuteronomy 32:2.
the deep that lies beneath
This refers to the water under the ground.
translationWords
Joseph (OT)
bless
Yahweh
heaven
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 vv13, 16 33:13-17 Joseph was Jacob’s eleventh son (Gen 30:23-24) and…
33:13-17 Joseph was Jacob’s eleventh son (Gen 30:23-24) and his favorite child (Gen 37:3). Joseph and his two sons, Ephraim and Manasseh, received Jacob’s special blessing (Gen 48; 49:22-26). As a result, the tribes of Joseph prospered and multiplied, becoming two separate tribes.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.