Exegetical and Hermeneutical Commentary of Deuteronomy 33:5
And he was king in Jeshurun, when the heads of the people [and] the tribes of Israel were gathered together.
5. And he became king in Jeshurun ] i.e. Jehovah. Graf, Wellh., Stade render and there was a king, i.e. Saul, but Saul is not relevant here. On Y e shurun see Deu 32:15.
Fuente: The Cambridge Bible for Schools and Colleges
He was king – i. e., not Moses but the Lord became king.
Fuente: Albert Barnes’ Notes on the Bible
Moses was their king, not in title, but in reality, being under God their supreme and uncontrollable governor and lawgiver: though the word oft signifies only a prince or chief ruler, as Jdg 19:1; Jer 19:3; 46:25.
In Jeshurun, i.e. in Israel, so called Deu 32:15.
When the heads of the people and the tribes of Israel were gathered together: when the princes and people met together for the management of public affairs, Moses was owned by them as their king and lawgiver, and he directed and ruled them as their superior. This he saith to show that the people approved and consented to the authority and law of Moses.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And he was king in Jeshurun,…. That is, in Israel, or over the people of Israel, of which name of theirs, [See comments on De 32:15]; either God, as Jarchi; for the government of the Israelites was a theocracy, and their laws were immediately from God, and by him they were guided and directed in all things; wherefore, when they were so importunate for a change in their government, and to have a king over them, they are said to reject the Lord, that he should not reign over them, 1Sa 8:7; or Moses, as Aben Ezra on the place, Maimonides f, and others g; who, under God, had the civil government of the Hebrews; both may be received, God was the supreme Governor, and Moses the chief magistrate under him:
when the heads of Israel [and] the tribes of the people were gathered together; at Mount Sinai, to hear the law there and then given, or to hear it repeated by Moses, as in this book of Deuteronomy, who were at different times convened together for that purpose, see De 1:1; next follow the particular blessings of the several tribes, beginning with Reuben the firstborn.
f In Misn. Shebuot, c. 2. sect. 2. g Philo de Vita Mosis, l. 3. p. 681.
Fuente: John Gill’s Exposition of the Entire Bible
5. And he was king in Jeshurun That is, Jehovah became king over the righteous nation. Comp. Deu 32:15.
Were gathered together This refers to the assembling around Sinai to receive the law.
Fuente: Whedon’s Commentary on the Old and New Testaments
Ver. 5. And he was king in Jeshurun, &c. DURELL.
Dr. Kennicott endeavours to shew the great inconsistency of making Moses the speaker of the passage as it stands in our version. Aware of this difficulty, Jonathan, and the author of the Jerusalem Targum, put these words in the mouth of the children of Israel. The children of Israel said, Moses commanded, &c. Indeed the word Moses cannot be retained in the text with any propriety, but on the supposition that Moses taught the Israelites this song with a view that they might sing or repeat it in their own person. See Kennicott’s first Dissertation, p. 434. As Mosheh is the last word in the Hebrew line, might it not be rendered very properly, He enjoined, or delivered us, a law by Moses. We find it thus rendered in the Arabic.
Ver. 5. And he was king in Jeshurun It is not agreed among critics to whom these words are to be referred. Selden and Grotius make them relate to Moses, the last antecedent, as it stands in our texts: but, although this may be more agreeable to grammar, it is not so agreeable to Scripture. We do not find that Moses was ever crowned; that he ever had this title; or ever enjoyed, properly speaking, any one royal prerogative: the contrary is rather strongly intimated, ch. Deu 17:14. 1Sa 8:5-7; 1Sa 8:22; 1Sa 12:19. And as to those who consider the passage as a prophesy of the kingdom of Judah, or of that of the Messiah, they seem not to have sufficiently attended to the scope of this song. It cannot, I think, be doubted from the context, that this alludes to the institution of the theocracy, which happened about the time of the delivery of the law; whence, as it is most probable, that God, who is frequently called King, should have the title given him on this occasion; so, likewise, it is improbable that Moses should now take it to himself for the first time, for the reasons above given. Add to this, that, at the close of Moses’s first song, Exo 15:18 it is said, Iehovah iimlok, the LORD shall reign, &c. The words, when the heads of the people, &c. seem to refer to the solemn assembly of the elders, who were convened to deliberate on God’s message, when he proposed to be their king, and to the answer given by them and the rest of the people. See ch. Deu 18:16 and Exo 19:7-8.
REFLECTIONS.Moses, being now to leave them, in token of his warm affection towards them, notwithstanding their ingratitude, pronounces over them his parting benediction. As a man of God, a good man, he prays for their felicity; as a prophet, he foretels the blessings that God had in store for them. 1. He reminds them of the glorious appearance of God on Sinai, whence the brightness of his presence shone so powerfully, that the distant mounts of Seir and Paran were illumined thereby. Ten thousand holy angels, an innumerable multitude, surrounded the King of Glory, when through their shining ranks the law went forth from the throne of the Divine Majesty. 2. He mentions the fiery law which was given them from his right hand: fiery, because not only given from amidst the fire of Sinai, but also because, like the powerful operations of this element, it burns the conscience, and torments it with a sense of guilt. Note; The sinner who breaks God’s law will still find it consuming fire. 3. The regard and love of God towards them. No nation so distinguished; separated to be a peculiar people, covered and protected by the hand of Omnipotence, drawn to his feet to hear and learn the way to life and happiness, and to receive the words which make wise unto salvation. Happy art thou, O Israel. Note; (1.) God’s people are a peculiar and chosen generation. (2.) They are all taught of God, and sweetly drawn to his feet, to learn his will and to obey it. (3.) The people acknowledge their obligation to God for giving them such a holy law, which was their best inheritance, and, whilst they observed it, would insure the land to their posterity unto the latest ages. Note; (1.) To have God’s law written in our hearts is our best treasure. (2.) We can never be thankful enough to God for bringing our hearts into subjection to his will.
Fuente: Commentary on the Holy Bible by Thomas Coke
Deu 33:5 And he was king in Jeshurun, when the heads of the people [and] the tribes of Israel were gathered together.
Ver. 5. And he was king in Jeshurun. ] A heroic king, reigning by virtue and justice only, not by force and violence: one that said not, , but ; This I can do, but this is fit for me to do.
When the heads of the people, and the tribes.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
He = Jehovah, from Deu 33:2. See the Structure, above.
Jeshurun. See note on Deu 32:15.
were gathered together = gathered themselves together.
Fuente: Companion Bible Notes, Appendices and Graphics
king: Gen 36:31, Exo 18:16, Exo 18:19, Num 16:13-15, Jdg 8:22, Jdg 9:2, Jdg 17:6
Jeshurun: Deu 32:15
Reciprocal: Deu 18:18 – like unto Jdg 18:1 – no king Job 29:25 – dwelt Isa 44:2 – Jesurun Jer 30:21 – governor
Fuente: The Treasury of Scripture Knowledge
Deu 33:5. And Or, for, he was king Not indeed in title, but, in reality, being under God their supreme governor and lawgiver; and therefore, by his authority, required them to observe these laws. When the tribes were gathered together When the princes and people met together, for the management of public affairs, Moses was owned by them as their king and lawgiver. Le Clerc, however, and many others, think that God, and not Moses, is here intended, he being indeed the king and lawgiver of the Jews especially, and not Moses. Moses elsewhere sufficiently intimates that he was not their king, Deu 17:14. And so does Samuel, who acted in a character similar to that of Moses, 1Sa 8:7.