Exegetical and Hermeneutical Commentary of Deuteronomy 33:1
And this [is] the blessing, wherewith Moses the man of God blessed the children of Israel before his death.
1 ( 2). The Mutilated shall not Enter the Congregation. The reason is either the general one, which may well have been primitive, that a blemished man was ritually unfit for a community, formed like all ancient communities on a religious basis (cp. H, Lev 21:20, for the priests alone); or the particular one that such unsexed persons often served heathen deities (Deu 14:1, Deu 23:17 f. (18 f.)). Also the employment of eunuchs was part of the foreign areem system introduced by Solomon. There is therefore no reason to doubt the possibility of an early date for this law.
On its use of ahal for the congregation of Israel see below. Berth. argues that the rigorous exclusion of eunuchs implies a date later than the exilic or post-exilic passage Isa 56:3 ff., which promises the childless eunuch, sars, a lasting name in Israel, better than sons or daughters, if he keeps Jehovah’s covenant. But this promise, in its connection with a similar one to the son of the foreigner, reads as the grant, under the influence of a more spiritual and generous piety (cp. on Deu 33:6), of privileges hitherto denied to the physical eunuch by custom or law. Or has sars here the same symbolic meaning which it bears in Mat 19:12? Nor does Berth.’s appeal to Jer 34:19 carry weight, for the sarsm mentioned there can hardly, because of their ranking with princes and priests, be physical eunuchs but are rather chamberlains or other high officials. Jensen derives the word from Ass. sha reshi ‘he who is chief’ ( Z. A. vii. 174); cp. Gen 39:1, where the married Potiphar is a sars of Pharaoh, and note that no Heb. code calls the physical eunuch sars. On eunuchs as guardians of the mosques at Medinah and Mecca see Burton, Pilgrimage, etc., i. 371.
wounded in the stones ] Lit. wounded by crushing (the testes), cp. H, Lev 21:20; this and the other operation here described are both practised in the East.
the assembly ] or congregation. For the Heb. ahal see on Deu 5:22. The earlier instances of the term cited there shew that its use here cannot be taken as proof of an exilic or post-exilic date. This in answer to Berth. Not used in this meaning elsewhere by D; its presence here may be due to D’s employment of an earlier law (cp. Dillm.). But cp. Deu 33:4.
Fuente: The Cambridge Bible for Schools and Colleges
1. An editor’s introduction; note children of Israel, not D’s all Israel.
the blessing blessed ] This title is not given to the less hopeful oracles assigned to Jacob in Genesis 49. Great sanctity was ascribed to the words of a dying father or leader on the fortunes of his sons or followers, for such a blessing was before Jehovah; Gen 27:7; Gen 27:23; Gen 27:27 ff., Gen 48:9, 20, 49, cp. Jos 14:13.
man of God ] Frequently of prophets: Moses, Jos 14:6 (deut.), Psalms 90. (title); Samuel, 1Sa 9:6 ; 1Sa 9:10; Elijah, 1Ki 17:18; Elisha, 2Ki 4:7; 2Ki 4:9 ; 2Ki 4:15; 2Ki 4:22 ; 2Ki 4:25; 2Ki 4:27; a nameless prophet, 1 Kings 13.
Fuente: The Cambridge Bible for Schools and Colleges
(2 9). Four Laws: Of Right to Enter the Congregation
There shall not enter any eunuch (Deu 33:1); nor the son of an unlawful marriage, nor descendants (Deu 33:2); nor Ammonite, nor Moabite, nor descendants (Deu 33:3-6); but the third generation of Edomite or Egyptian may enter (Deu 33:7 f.). These laws have negative openings like the preceding and like the series which follow in Deu 33:15-20 (Deu 33:16-21) after the interrupting law, Deu 33:9-14 (Deu 33:10-15); hence possibly their position just here. The form of address to Israel does not appear till Deu 33:4 a (Deu 33:5 a) where it is Pl., but in Deu 33:4-7 Sg. Other features are the use of ahal, congregation, for the commonwealth of Israel, not elsewhere in D, the difference of Deu 33:4 a (Deu 33:5 a) from Deu 2:29, the introduction of Balaam not mentioned in chs. 1 3, and the favourable treatment of Egyptians. Such data raise questions of the origin and structure of these laws as difficult as any we have met, and perhaps incapable of solution.
Some take Deu 33:4-6 (Deu 33:5-7) as secondary, and the rest as original to D. But it is nearly as plausible to reckon part or all of Deu 33:4-6 as D’s addition to earlier laws and to argue for the primitive origin of these (see below). Berth. holds that all Deu 33:1-8 (Deu 33:2-9) is secondary, Deu 33:1-6 being from the time of Ezra and perhaps inserted by Ezra himself to correct the religious confusions which he found in Jerusalem. As there is nothing at that time to explain Deu 33:7 f. (Deu 33:8 f.) he boldly suggests the origin of this in the Maccabean period ( Stellung d. Isr. zu d. Fremden, 142 ff., and his note on this passage). For answers to him see below.
Fuente: The Cambridge Bible for Schools and Colleges
The title the man of God in the Old Testament is one who is favored with direct revelations, but not necessarily an official prophet. The occurrence of the title here is no doubt a token that the Blessing was not, as was the Song, transcribed by Moses himself. Compare Deu 31:27.
Fuente: Albert Barnes’ Notes on the Bible
Deu 33:1-5
This is the blessing wherewith Moses, the man of God, blessed the children of Israel before his death.
The blessing of the tribes
The many successive blessings of Israel were a necessary consequence of his Divine election. In that seed all families of the earth were to be blessed. Therefore it was fitting that formal and repeated blessings should be pronounced upon the bearer of such high destinies, that none of the issues of his history might seem to be by chance, and that he and all men might know what was the hope of his calling, and what the riches of the glory of his inheritance among the saints, and what is the exceeding greatness of Gods power towards us who believe. The notion of a distinct continuity in calling and in privilege between Israel and the Christian Church is no fancy of an antiquated theology. It springs out of the very root idea of the Bible, the principle which rightly leads us to speak of so many Scriptures, written at sundry times and in divers manners, as one book and one revelation. The first utterance of blessing upon the chosen people proceeded from the lips of God Himself, and was renewed in nearly the same form of language to each of the three great patriarchs, Abraham, Isaac, and Jacob. It can hardly be by an accident that the record in Genesis of this initial benediction is sevenfold. Seven times exactly did God declare His purpose to bless the seed of Abraham in the line of Isaac and of Jacob; and having thus established His covenant as by an oath, He spake no more by a like direct communication, but He used the lips of inspired men to enlarge the scope of His blessing, and to give definiteness to its first and necessarily somewhat vague generalities. The blessing of Moses was evidently founded upon the earlier utterance of the dying Jacob concerning the future of his twelve sons. But the differences between the two blessings are far more suggestive than their resemblances. There are parts of Jacobs discourse to which the notion of blessing is altogether foreign. Simeon and Levi are stricken in it with an absolute curse; the prediction concerning Issachar is at least equivocal in its reference to willing servitude; and for Reuben there is nothing but a mournful foreclosure of his natural birthright (Gen 49:3-7; Gen 49:14-15). But the prophecy of Moses is really a benediction upon every tribe that is named therein. It is couched throughout in the language of unfeigned affection, intercession, and giving of thanks for what is or for what may be unequivocally good. Careful readers will observe that the tribes of Israel are arranged in different order in the two blessings by Jacob and by Moses. The natural order of age and of maternal parentage is followed by Jacob; but Moses at first sight seems to adopt an altogether arbitrary arrangement, three times putting a younger before an elder son, separating children of the same mother, and omitting one name altogether. This fact, however, is itself one of our clues to the right understanding of the blessing as a whole, for its only possible explanation depends upon the typical character of Israels national history. The place which Divine Providence assigned to each tribe in the temporal commonwealth of Israel at different stages of its development was meant to illustrate some permanent principle of Gods spiritual kingdom which Moses foresaw in its continuance to our own day. The thirty-third chapter of Deuteronomy has a prologue and an epilogue, which may not be passed over in silence. The blessings of the children of Israel are embraced between them intentionally, for the inspired author wished to set forth the unalterable conditions of blessing in Gods kingdom, and the inseparable connection which subsists between obedience, happiness, and faith towards God. No grander description of the Divine covenant with Israel was ever given than is contained in the opening verses of this chapter, nor has the law from Sinai been anywhere else depicted so awfully and yet so attractively in its character of the inheritance of Jehovahs congregation. That law, in its outward form, has no doubt passed away for Christians, but the obligation of its spirit is perpetual, and the blessing of each citizen of Gods new covenant kingdom depends upon a loving acceptance of that obligation. Not Moses, but Christ, has commanded us a law. He is our king, and we are not without law to God, but under the law to Christ. (T. G. Rooke, B. A.)
The end in sight; or last works and dying songs
There is not a more illustrative example of the benefits of early training and religious culture than Moses. Whether we think of the depth of his religious convictions, the purity of his personal character, the clearness of his spiritual insight, the sagacity of his legislation, or the rectitude of his administration, we cannot but wonder at the manifold perfection of his human greatness and the closeness of his walk with God. But in one respect he stands preeminent. He was transcendent in moral glory when age had wrinkled his brow and whitened his head, when the sun began to go down in the golden west, and the shadows were casting their long lengths of darkness round him. His eye was not dim, nor his natural force abated. Neither was his mind obscured, nor were his sympathies narrowed, nor his heart soured. The shadow of a great disappointment was trailing over his path and clouding his future; yet, to his fellows, the radiance of his spirit was undimmed, and the clear shining of his intellect was as sparkling as the morning dew.
I. The end in sight and the last works of the man of God.
1. He knew his death was certainly near. God hardly ever allows men to wear the crown of completed undertakings in this world–that no flesh should glory in His presence.
2. Faithful in his house, he set everything in order, under the influence of this certainty.
3. The characteristics of the last work of his pen are worthy of special study. There is a rich and glowing beauty about these last words. There are in them some of the most marvellous predictions of the Old Testament. The Prophet like unto himself finds its fulfilment in Him who was both Prophet and Redeemer. There is also a forecast of the Hebrew history and the Hebrew doom, which cannot be read without wonder at its truth, and awe in presence of certain Divine judgments disclosed. His burdened heart looks down the vista of ages, and sees, with but too clear a vision, the sad departures from the true line of spiritual duty and obedience, which were only too possible. Side by side with ritual and ceremonial requirements, he lays down the principle that spiritual consecration, that loving devotion to God, is the only safety. He is not a Jew, even to Moses, who is one outwardly. Even here love is the fulfilling of the law. But he uses, especially, the terrors of the Lord to fortify them against the unfaithfulness and unbelief which were their danger. As Dean Milman says, The sublimity of these denunciations surpasses anything which has ever been known in the oratory or poetry of the whole world. Nature is exhausted in furnishing terrific images; nothing except the real horrors of Jewish history, the miseries of their sieges, the cruelty, the contempt, the oppressions, the persecutions, which for ages this scattered and despised nation have endured, can approach the tremendous maledictions which warned them against the violation of their law.
II. His dying songs; or the thoughts which animated the great Lawgiver in the near prospect of death.
1. Here is his faith in Divine relations to those who were to come after him. Nothing is more difficult to an old man than the graceful resignation of the power and authority which have come to him through his origination of office or business, and through the long experience of active, ruling life. Abdication is the most difficult act of sovereign authority. But Moses has supreme confidence in God.
2. Not only was there this confidence in God for those who were to succeed him, there was a supreme consciousness of the Divine glory. There is here a singular absence of self-glorying; a marvellous prominence given to the Divine ideas which underlie true life. Jehovah appears in almost every line of his dying song; Moses never. The song of the dying believer is always one which celebrates distinguishing, elective, and redeeming graze. When the spirit gets close to the realities of things, it is the Divine that is felt to be uppermost, the human which sinks and fades away. When John Owen, greatest of the Puritan theologians, the Nonconformist Vice-Chancellor of Oxford, was dying, he said to Charles Fleetwood, I am going to Him whom my soul has loved, or rather, who has loved me with an everlasting love, which is the whole ground of all my consolation. I am leaving the ship of the Church in a storm; but while the Great Pilot is in it, the loss of a poor under-rower will be inconsiderable. Live, and pray, and hope, and wait patiently, and do not despond; the promise stands invincible, and He will never leave us nor forsake us.
3. There was calm trust in a faithful God and in His faithful promises. These were the most powerful of his inspirations, and they poured themselves out in his glowing song. There is not one of the blessings but has this basis; and they have also a deep, inner, spiritual, religious, redemptive sense. Dr. Watts, after the scholarly labours of a long and devoted life, said: I find it is the plain promises of the Gospel that are my support. And I bless God, they are plain promises that do not require much labour and pains to understand them, for I can do nothing now but look into my Bible for some simple promise to support me, and I live upon that. I bless God, I can lie down with comfort at night, not being solicitous whether I awake in this world or another. Underneath are the Everlasting Arms! So Guthrie felt that it was the simpler, fundamental truths and facts which inspired dying trust and hope, and said: Sing me a bairns hymn, and fell asleep on the bosom of the Eternal. So Benjamin Parsons said: My head is resting very sweetly on three pillows: infinite power, infinite love, and infinite wisdom. Horace Bushnell, one of the great teachers of our age, but recently departed, woke up in the night and said, Oh, God is a wonderful Being! And when his daughter replied, Yes; is He with you? the old man replied, Yes, in a certain sense He is with me; and I have no doubt He is with me in a sense I do not imagine. So He is. It is above all we ask or think! Then the old man eloquent said: Well, now we are all going home together; and I say, the Lord be with you–and in grace–and peace–and love–and that is the way I have come along home! (W. H. Davison.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
CHAPTER XXXIII
Moses delivers a prophetical blessing to the children of
Israel, 1.
The introduction, 2-5.
Prophetic declarations concerning Reuben, 6;
concerning Judah, 7;
concerning Levi, 8-11;
concerning Benjamin, 12;
concerning Joseph, 13-17;
concerning Zebulun, 18, 19;
concerning Gad, 20, 21;
concerning Dan, 22;
concerning Naphtali, 23;
concerning Asher, 24, 25.
The glory of the God of Jeshurun, and the glorious privileges
of his true followers, 26-29.
NOTES ON CHAP. XXXIII
Verse 1. And this is the blessing wherewith Moses – blessed, c.] The general nature of this solemn introduction, says Dr. Kennicott, is to show the foundation which Moses had for blessing his brethren, viz., because God had frequently manifested his glory in their behalf and the several parts of this introduction are disposed in the following order: –
1. The manifestation of the Divine glory on Sinai, as it was prior in time and more magnificent in splendour, is mentioned first.
2. That God manifested his glory at Seir is evident from Jdg 5:4: Lord, when thou wentest out of Seir, when thou marchedst out of the fields of Edom, the earth trembled and the heavens dropped, c.
3. The next place is Paran, where the glory of the Lord appeared before all the children of Israel, Nu 14:10.
Instead of he came with ten thousand saints, by which our translators have rendered meribeboth kodesh, Dr. Kennicott reads Meribah-Kadesh, the name of a place: for we find that, towards the end of forty years, the Israelites came to Kadesh, Nu 20:1, which was also called Meribah, on account of their contentious opposition to the determinations of God in their favour, Nu 20:13 and there the glory of the Lord again appeared, as we are informed Nu 20:6. These four places, Sinai, Seir, Paran, and Meribah-Kadesh, mentioned by Moses in the text, are the identical places where God manifested his glory in a fiery appearance, the more illustriously to proclaim his special providence over and care of Israel.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He is said to bless them ministerially, partly by praying to God with faith for his blessing upon them; partly by foretelling the blessings which God would confer upon them, for the prophets are oft said to do what they foretell should be done, as Gen 49:7; Jer 1:10; Eze 43:3; Hos 6:5. And Moses calls himself here
the man of God, i.e. the servant, or prophet, or minister of God, as this phrase signifies, 1Sa 9:6,7; 1Ti 6:11, to acquaint them that the following prophecies were not his own inventions, but Divine inspirations.
The children of Israel, i.e. the several tribes; only Simeon is omitted, either,
1. In detestation of their parent Simeons bloody and wicked carriage, for which Jacob also gives that tribe a curse rather than a blessing, in Ge 49. But as for Levi, who is joined with him in that censure and curse, Gen 49:5-7, he is here separated from him, and exempted from that curse, and blessed with an eminent blessing for a singular and valuable reason expressed here, Deu 33:8,9; whereas Simeons tribe had been so far from expiating their fathers crime, that they added new ones, their prince being guilty of another notorious crime, Num 25:6,14, and his tribe too much concurring with him in such actions, as interpreters gather from the great diminution of the numbers of that tribe, which were 59,300 in Num 1:23, and but 22,200 in Num 26:14, which was near forty years after. Or,
2. Because that tribe had no distinct inheritance, but was to have his portion in the tribe of Judah, as he had, Jos 19:1, and therefore must needs partake with them in their blessing.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. Moses the man of GodThiswas a common designation of a prophet (1Sa 2:27;1Sa 9:6), and it is here appliedto Moses, when, like Jacob, he was about to deliver ministeriallybefore his death, a prophetic benediction to Israel.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And this is the blessing wherewith Moses the man of God blessed the children of Israel before his death. Namely, what is related in the following verses, this being the general title to the chapter: Moses is called “the man of God”, being raised up of God, and eminently qualified by him with girls for the work he was called unto, and by whom he was inspired to say what is after expressed: it is a title given to prophets, 1Sa 9:6; and so Onkelos here paraphrases it,
“Moses the prophet of the Lord,”
and Aben Ezra observes, that this is said to show that he blessed Israel by a spirit of prophecy, and which he did a little before his death, when very near it; and, as the same writer says, on the very day of his death.
Fuente: John Gill’s Exposition of the Entire Bible
Before ascending Mount Nebo to depart this life, Moses took leave of his people, the tribes of Israel, in the blessing which is very fittingly inserted in the book of the law between the divine announcement of his approaching death and the account of the death itself, as being the last words of the departing man of God. The blessing opens with an allusion to the solemn conclusion of the covenant and giving of the law at Sinai, by which the Lord became King of Israel, to indicate at the outset the source from which all blessings must flow to Israel (Deu 33:2-5). Then follow the separate blessings upon the different tribes (vv. 6-25). And the whole concludes with an utterance of praise to the Lord, as the mighty support and refuge of His people in their conflicts with all their foes (Deu 33:26-29). This blessing was not written down by Moses himself, like the song in ch. 32, but simply pronounced in the presence of the assembled tribes. This is evident, not only from the fact that there is nothing said about its being committed to writing, but also from the heading in Deu 33:1, where the editor clearly distinguishes himself from Moses, by speaking of Moses as “ the man of God,” like Caleb in Jos 14:6, and the author of the heading to the prayer of Moses in Psa 90:1. In later times, “man of God” was the title usually given to a prophet (vid., 1Sa 9:6; 1Ki 12:22; 1Ki 13:14, etc.), as a man who enjoyed direct intercourse with God, and received supernatural revelations from Him. Nevertheless, we have Moses’ own words, not only in the blessings upon the several tribes (vv. 6-25), but also in the introduction and conclusion of the blessing (Deu 33:2-5 and Deu 33:26-29). The introductory words before the blessings, such as “and this for Judah” in Deu 33:7, “and to Levi he said” (Deu 33:8), and the similar formulas in Deu 33:12, Deu 33:13, Deu 33:18, Deu 33:20, Deu 33:22, Deu 33:23, and Deu 33:24, are the only additions made by the editor who inserted the blessing in the Pentateuch. The arrangement of the blessings in their present order is probably also his work. It neither accords with the respective order of the sons of Jacob, nor with the distribution of the tribes in the camp, nor with the situation of their possessions in the land of Canaan. It is true that Reuben stands first as the eldest son of Jacob; but Simeon is then passed over, and Judah, to whom the dying patriarch bequeathed the birthright which he withdrew from Reuben, stands next; and then Levi, the priestly tribe. Then follow Benjamin and Joseph, the sons of Rachel; Zebulun and Issachar, the last sons of Leah (in both cases the younger before the elder); and lastly, the tribes descended from the sons of the maids: Gad, the son of Zilpah; Dan and Naphtali, the sons of Bilhah; and finally, Asher, the second son of Zilpah. To discover the guiding principle in this arrangement, we must look to the blessings themselves, which indicate partly the position already obtained by each tribe, as a member of the whole nation, in the earthly kingdom of God, and partly the place which it was to reach and occupy in the further development of Israel in the future, not only in relation to the Lord, but also in relation to the other nations. The only exception to this is the position assigned to Reuben, who occupies the foremost place as the first-born, notwithstanding his loss of the birthright. In accordance with this principle, the first place properly belonged to the tribe of Judah, who was raised into the position of lord over his brethren, and the second to the tribe of Levi, which had been set apart to take charge of the sacred things; whilst Benjamin is associated with Levi as the “beloved of the Lord.” Then follow Joseph, as the representative of the might which Israel would manifest in conflict with the nations; Zebulun and Issachar, as the tribes which would become the channels of blessings to the nations through their wealth in earthly good; and lastly, the tribes descended from the sons of the maids, Asher being separated from his brother Gad, and placed at the end, in all probability simply because it was in the blessing promised to him that the earthly blessedness of the people of God was to receive its fullest manifestation.
On comparing the blessing of Moses with that of Jacob, we should expect at the very outset, that if the blessings of these two men of God have really been preserved to us, and they are not later inventions, their contents would be essentially the same, so that the blessing of Moses would contain simply a confirmation of that of the dying patriarch, and would be founded upon it in various ways. This is most conspicuous in the blessing upon Joseph; but there are also several other blessings in which it is unmistakeable, although Moses’ blessing is not surpassed in independence and originality by that of Jacob, either in its figures, its similes, or its thoughts. But the resemblance goes much deeper. It is manifest, for example, in the fact, that in the case of several of the tribes, Moses, like Jacob, does nothing more than expound their names, and on the ground of the peculiar characters expressed in the names, foretell to the tribes themselves their peculiar calling and future development within the covenant nation. Consequently we have nowhere any special predictions, but simply prophetic glances at the future, depicted in a purely ideal manner, whilst in the case of most of the tribes the utter want of precise information concerning their future history prevents us from showing in what way they were fulfilled. The difference in the times at which the two blessings were uttered is also very apparent. The existing circumstances from which Moses surveyed the future history of the tribes of Israel in the light of divine revelation, were greatly altered from the time when Jacob blessed the heads of the twelve tribes before his death, in the persons of his twelve sons. These tribes had now grown into a numerous people, with which the Lord had established the covenant that He had made with the patriarchs. The curse of dispersion in Israel, which the patriarch had pronounced upon Simeon and Levi (Gen 49:5-7), had been changed into a blessing so far as Levi was concerned. The tribe of Levi had been entrusted with the “light and right” of the Lord, had been called to be the teacher of the rights and law of God in Israel, because it had preserved the covenant of the Lord, after the conclusion of the covenant at Sinai, even though it involved the denial of flesh and blood. Reuben, Gad, and half Manasseh had already received their inheritance, and the other tribes were to take possession of Canaan immediately. These circumstances formed the starting-point for the blessings of Moses, not only in the case of Levi and Gad, where they are expressly mentioned, but in that of the other tribes also, where they do not stand prominently forward, because for the most part Moses simply repeats the leading features of their future development in their promised inheritance, as already indicated in the blessing of Jacob, and “thus bore his testimony to the patriarch who anticipated him, that the spirit of his prophecy was truth” ( Ziegler, p. 159).
In this peculiar characteristic of the blessing of Moses, we have the strongest proof of its authenticity, particularly in the fact that there is not the slightest trace of the historical circumstances of the nation at large and the separate tribes which were peculiar to the post-Mosaic times. The little ground that there is for the assertion which Knobel repeats, that the blessing betrays a closer acquaintance with the post-Mosaic times, such as Moses himself could not possibly have possessed, is sufficiently evident from the totally different expositions which have been given by the different commentators of the saying concerning Judah in Deu 33:7, which is adduced in proof of this. Whilst Knobel finds the desire expressed in this verse on behalf of Judah, that David, who had fled from Saul, might return, obtain possession of the government, and raise his tribe into the royal tribe, Graf imagines that it expresses the longing of the kingdom of Judah for reunion with that of Israel; and Hoffmann and Maurer even trace an allusion to the inhabitants of Judea who were led into captivity along with Jehoiachin: one assumption being just as arbitrary and as much opposed to the text as the other. – All the objections brought against the genuineness of this blessing are founded upon an oversight or denial of its prophetic character, and upon untenable interpretations of particular expressions abstracted from it. Not only is there no such thing in the whole blessing as a distinct reference to the peculiar historical circumstances of Israel which arose after Moses’ death, but there are some points in the picture which Moses has drawn of the tribes that it is impossible to recognise in these circumstances. Even Knobel from his naturalistic stand-point is obliged to admit, that no traces can be found in the song of any allusion to the calamities which fell upon the nation in the Syrian, Assyrian, and Chaldaean periods. And hitherto it has proved equally impossible to point out any distinct allusion to the circumstances of the nation in the period of the judges. On the contrary, as Schultz observes, the speaker rises throughout to a height of ideality which it would have been no longer possible for any sacred author to reach, when the confusions and divisions of a later age had actually taken place. He sees nothing of the calamities from without, which fell upon the nations again and again with destructive fury, nothing of the Canaanites who still remained in the midst of the Israelites, and nothing of the hostility of the different tribes towards one another; he simply sees how they work together in the most perfect harmony, each contributing his part to realize the lofty ideal of Israel. And again he grasps this ideal and the realization of it in so elementary a way, and so thoroughly from the outer side, without regard to any inward transformation and glorification, that he must have lived in a time preceding the prophetic age, and before the moral conflicts had taken place.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Moses’s Blessing on Israel. | B. C. 1451. |
1 And this is the blessing, wherewith Moses the man of God blessed the children of Israel before his death. 2 And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them. 3 Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words. 4 Moses commanded us a law, even the inheritance of the congregation of Jacob. 5 And he was king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together.
The first verse is the title of the chapter: it is a blessing. In the foregoing chapter he had thundered out the terrors of the Lord against Israel for their sin; it was a chapter like Ezekiel’s roll, full of lamentation, and mourning, and woe. Now to soften that, and that he might not seem to part in anger, he here subjoins a blessing, and leaves his peace, which should descend and rest upon all those among them that were the sons of peace. Thus Christ’s last work on earth was to bless his disciples (Luke xxiv. 50), like Moses here, in token of parting as friends. Moses blessed them, 1. As a prophet–a man of God. Note, It is a very desirable thing to have an interest in the prayers of those that have an interest in heaven; it is a prophet’s reward. In this blessing Moses not only expresses his good wishes to this people, but by the spirit of prophecy foretels things to come concerning them. 2. As a parent to Israel; for so good princes are to their subjects. Jacob upon his death-bed blessed his sons (Gen. xlix. 1), in conformity to whose example Moses here blesses the tribes that were descended from them, to show that though they had been very provoking yet the entail of the blessing was not cut off. The doing of this immediately before his death would not only be the more likely to leave an impression upon them, but would be an indication of the great good-will of Moses to them, that he desired their happiness, though he must die and not share in it.
He begins his blessing with a lofty description of the glorious appearances of God to them in giving them the law, and the great advantage they had by it.
I. There was a visible and illustrious discovery of the divine majesty, enough to convince and for ever silence atheists and infidels, to awaken and affect those that were most stupid and careless, and to put to shame all secret inclinations to other gods, v. 2. 1. His appearance was glorious: he shone forth like the sun when he goes forth in his strength. Even Seir and Paran, two mountains at some distance, were illuminated by the divine glory which appeared on Mount Sinai, and reflected some of the rays of it, so bright was the appearance, and so much taken notice of by the adjacent countries. To this the prophet alludes, to set forth the wonders of the divine providence, Hab 3:3; Hab 3:4; Psa 18:7-9. The Jerusalem Targum has a strange gloss upon this, that, “when God came down to give the law, he offered it on Mount Seir to the Edomites, but they refused it, because they found in it, Thou shalt not kill. Then he offered it on Mount Paran to the Ishmaelites, but they also refused it, because they found in it, Thou shalt not steal; and then he came to Mount Sinai and offered it to Israel, and they said, All that the Lord shall say we will do.” I would not have transcribed so groundless a conceit but for the antiquity of it. 2. His retinue was glorious; he came with his holy myriads, as Enoch had long since foretold he should come in the last day to judge the world, Jude 14. These were the angels, those chariots of God in the midst of which the Lord was, on that holy place, Ps. lxviii. 17. They attended the divine majesty, and were employed as his ministers in the solemnities of the day. Hence the law is said to be given by the disposition of angels,Act 7:53; Heb 2:2.
II. He gave them his law, which is, 1. Called a fiery law, because it was given them out of the midst of the fire (Deut. iv. 33), and because it works like fire; if it be received, it is melting, warming, purifying, and burns up the dross of corruption; if it be rejected, it hardens, sears, torments, and destroys. The Spirit descended in cloven tongues as of fire; for the gospel also is a fiery law. 2. It is said to go from his right hand, either because he wrote it on tables of stone, or to denote the power and energy of the law and the divine strength that goes along with it, that it may not return void. Or it came as a gift to them, and a precious gift it was, a right-hand blessing. 3. It was an instance of the special kindness he had for them: Yea, he loved the people (v. 32), and therefore, though it was a fiery law, yet it is said to go for them (v. 2), that is, in favour to them. Note, The law of God written in the heart is a certain evidence of the love of God shed abroad there: we must reckon God’s law one of the gifts of his grace. Yea, he embraced the people, or laid them in his bosom; so the word signifies, which denotes not only the dearest love, but the most tender and careful protection. All his saints are in his hand. Some understand it particularly of his supporting them and preserving them alive at Mount Sinai, when the terror was so great that Moses himself quaked; they heard the voice of God and lived, ch. iv. 33. Or it denotes his forming them into a people by his law; he moulded and fashioned them as a potter does the clay. Or they were in his hand to be covered and protected, used and disposed of, as the seven stars were in the hand of Christ, Rev. i. 16. Note, God has all his saints in his hand; and, though there are ten thousands of his saints (v. 2), yet his hand, with which he measures the waters, is large enough, and strong enough, to hold them all, and we may be sure that none can pluck them out of his hand, John x. 28.
III. He disposed them to receive the law which he gave them: They sat down at thy feet, as scholars at the feet of their master, in token of reverence, in attendance and humble submission to what is taught; so Israel sat at the foot of Mount Sinai, and promised to hear and do whatever God should say. They were struck to thy feet, so some read it; namely, by the terrors of Mount Sinai, which greatly humbled them for the present, Exod. xx. 19. Every one then stood ready to receive God’s words, and did so again when the law was publicly read to them, as Josh. viii. 34. It is a great privilege when we have heard the words of God to have opportunity of hearing them again. John xvii. 26, I have declared thy name, and will declare it. So Israel not only had received the law, but should still receive it by their prayers, and other lively oracles. The people are taught (Deu 33:4; Deu 33:5), in gratitude for the law of God, always to keep up an honourable remembrance both of the law itself and of Moses by whom it was given. Two of the Chaldee paraphrasts read it, The children of Israel said, Moses commanded us a law. And the Jews say that as soon as a child was able to speak his father was obliged to teach him these words: Moses commanded us a law, even the inheritance of the congregation of Jacob.
1. They are taught to speak with great respect of the law, and to call it the inheritance of the congregation of Jacob. They looked upon it, (1.) As peculiar to them, and that by which they were distinguished from other nations, who neither had the knowledge of it (Ps. cxlvii. 20), nor, if they had, were under those obligations to observe it that Israel were under: and therefore (says bishop Patrick), “when the Jews conquered any country, they did not force any to embrace the law of Moses, but only to submit to the seven precepts of Noah.” (2.) As entailed upon them; for so inheritances are to be transmitted to their posterity. And, (3.) As their wealth and true treasure. Those that enjoy the word of God and the means of grace have reason to say, We have a goodly heritage. He is indeed a rich man in whom the word of Christ dwells richly. Perhaps the law is called their inheritance because it was given them with their inheritance, and we so annexed to it that the forsaking of the law would be a forfeiture of the inheritance. See Ps. cxix. 111.
2. They are taught to speak with great respect of Moses; and they were the more obliged to keep up his name because he had not provided for the keeping of it up in his family; his posterity were never called the sons of Moses, as the priests were the sons of Aaron. (1.) They must own Moses a great benefactor to their nation, in that he commanded them the law; for, though it came from the hand of God, it went through the hand of Moses. (2.) He was king in Jeshurun. Having commanded them the law, as long as he lived he took care to see it observed and put in execution; and they were very happy in having such a king, who ruled them, and went in and out before them at all times, but did in a special manner look great when the heads of the people were gathered together in parliament, as it were, and Moses was president among them. Some understand this of God himself; he did then declare himself their King when he gave them the law, and he continued so long as they were Jeshurun, an upright people, and till they rejected him, 1 Sam. xii. 12. But it seems rather to be understood of Moses. A good government is a great blessing to any people, and what they have reason to be very thankful for; and that constitution is very happy which as Israel’s, which as ours, divides the power between the king in Jeshurun and the heads of the tribes, when they are gathered together.
Fuente: Matthew Henry’s Whole Bible Commentary
DEUTERONOMY – CHAPTER THIRTY-THREE
Verses 1-5:
This chapter is Moses’ benediction upon the tribes of Israel. It was probably delivered on the same day as the song, in chapter 32. Note the contrast between the two: the song is a somber warning, filled with dark predictions of doom; the benediction is bright and cheerful, with promises of Divine favor.
The text is the introduction to the tribal blessings. Compare this chapter with Genesis chapter 49, Jacob’s blessings upon his sons and their descendants.
“Moses, the man of God,” see Jos 14:6, and the title of Psalms 90. This implies that Moses was favored by being chosen as God’s spokesman, and was God’s faithful messenger to His people.
“The Lord came from Sinai,” not as a place of origin, but as the starting point of His covenant with Israel, given through Moses.
Seir, the mountainous region south of the Salt (Dead) Sea extending to the Eleanitic Gulf. It was first occupied by the Horites, Gen 14:6, and later by the descendants of Esau, Gen 32:1-3.
Mount Paran, a wilderness region south by southwest of Canaan, and west of Edom. It reached westward to Shur and south to the Eleanitic Gulf. It is also called Mount Paran, and el-Paran, Gen 21:21; Num 10:12; Num 12:16, et.al.
“Saints,” (verse 2) qodesh, “separation, holiness.” The reading is literally, “out from myriads of holiness.” Comparing this text with 1Ki 22:19; Job 1:6; Dan 7:10, it may be implied that qadosh here refers to the myriads of holy beings who surround God’s throne in Heaven, awaiting His command and to do His pleasure, see Gen 28:12; Gen 32:2-3; Psa 103:21.
“Fiery law,” an expression not easily understood. The ancient versions vary considerably at this text. The meaning seems to be: “From His right hand went rays of fire, a law,” compare Hab 3:4; Exo 19:16.
“He loved the people,” that is, the people of Israel.
“Saints,” (verse 3) qadosh, “set apart, separate, holy.” The grammatical structure of this term indicates that it applies to Israel as the people whom God loved.
Jeshurun, see Deu 32:15.
Fuente: Garner-Howes Baptist Commentary
1. And this is the blessing. The bitterness of the Song was seasoned, (304) as it were, by this palliative, wherein Moses left a testimony with respect to God’s future and perpetual grace, as if depositing an inestimable treasure in the hands of the people. For, as God, after the deliverance of His people, and the giving of the Law, renewed the covenant which Jacob had testified of and proclaimed, so Moses was, as it were, their second father, to ratify anew its blessings, lest the memory of them should ever be lost.
In order to beget confidence in his benedictions, he commences by magnifying his vocation before he proceeds to them; for, although the word benediction is equivalent to a prayer for success, yet must it be borne in mind that Moses does not here pray in the ordinary manner, like a private person, in such a way as fathers are wont to offer supplications for their children; but that, in the spirit of prophecy, he sets forth the blessings which were to be expected from God. This, then, is the reason why he extols the dignity and glory of his office as ruler in such lofty terms, viz., that the twelve tribes of Israel may be thoroughly assured that God is the author of these blessings. For the same reason he calls himself “the man of God:” that the people may receive what he is about to say as if it. proceeded from God, whose undoubted minister he is. Nor is the circumstance of time without its weight — “before his death,” or, “in his death,” which adds to the prophecy the force of a testament.
(304) “Ceste benediction a este comme du suere,” etc.; this blessing was like sugar, etc. — Fr.
Fuente: Calvin’s Complete Commentary
THE RELATION OF CONDUCT TO CONSEQUENCES
Deu 27:1 to Deu 34:12.
An earnest study of these reveals: Blessing is a fruit of obedience; and curses are a consequence of disobedience. It was said to Israel,
If thou shalt hearken diligently unto the voice of the Lord thy God, to observe and to do all His commandments which I command thee this day, that the Lord thy God will set thee on high above all nations of the earth:
And all these blessings shall come on thee, and overtake thee, if thou shalt hearken unto the voice of the Lord thy God (Deu 28:1-2, f).
Blessings in the city, blessings in the field (Deu 28:3), blessings on the fruit of the ground (Deu 28:4), triumph over enemies (Deu 28:7), richness in store-house (Deu 28:8), a great and good name (Deu 28:10), multiplied children (Deu 28:11), treasures from Heaven (Deu 28:12), their eventual supremacy (Deu 28:12), the head and not the tail, from above and not beneath (Deu 28:13)all conditioned upon their keeping the law (Deu 28:14).
Who would change it now? Who would dare to have blessings apart from obedience? Who would dare to divorce the one from the other and face the consequences? Men have always shown a disposition to obey their fellows and an almost equal disposition to forget God. The monk or the nunhow they yield to the Abbot or the Abbess; the Sister to the Mother Superior; the Papal churchwhat obedience to the Pope! Paganismwhat abject slavery to high potentates! But for Israeltype of the Christian it is theirs to obey God, and if conflict arises, then in the language of Peter, to obey God rather than men (Act 5:29).
One is compelled to recognize the fact that Modernism has so far discredited the personality of God, the Deity of Christ, and the authority of the Scriptures, that mens convictions no longer know a keen edge, and the Scripture commands no longer bind conscience, and the thus saith the Lord no longer settles subjects of controversy.
The Modernist argues against all external authority and has not only increased the waters of infidelity, but he has pushed back the floodgates of lawlessness and deluged the world.
If there were no other reason for studying the Book of Deuteronomy, the repeated ringing call to men for obedience to the Divine Law is both a defense and justification of the same.
As one moves on in its study he encounters the Palestinian covenant (Deu 29:1, f). That it is a Covenant in addition to the one made with them in Horeb, is perfectly clear, in fact, so clear that all debate about that subject is strained and needless. The former Covenant rested in right, tempered with mercy, and enriched by grace. This covenant explains itself in the light of experience; and while enunciating stringent conditions of blessing and strict rules of conduct, its promises are rich and lift to a higher spiritual level than the Horeb covenant. Circumcision of the flesh is changed now to the circumcision of the heart, and the bending of the knee to the surrender of the Spirit, and the blessings of the body to the life of the soul. The great lesson that runs throughout Deuteronomy, namely, that of the relation between obedience to God and Divine benediction, is a lesson upon which no mortal tongue will ever lay undue emphasis. The evils that grow out of disregard to Gods lawsno man can imagine them! The annals of human anguish is their record.
We are told that when the first cable was laid in the Atlantic, where it went down miles and miles deep, it was found to be a failure and had to be taken up, at the loss of an enormous amount of time and unthinkable expense, and it was discovered that the workmen had ignored the oft-repeated command to keep it immersed in water while working on it, and on one occasion had left it where the hot sun struck it for a few minutes and melted the gutta-percha. Years followed before it could be laid again. Friends of the enterprise were greatly discouraged. Fifty voyages were made across the Atlantic, and finally capital enough was secured to lay it the second time. Possibly through the fault of another, who had forgotten to obey when the steamer had proceeded six hundred miles to sea, the cable parted and a loss of six million dollars ensued. In July 1866, the third cable was ready and a vessel sent out on her way. This time the work was completely successful and the world applauded Field. It might have been so from the first. This loss of time, of talent, of means, might have been saved had men exactly obeyed, but even this is but a feeble type of what the world has felt in consequence of disobedience to God. Moses, then, must have brought his message from above, for only God Himself ever understood, or even now comprehends the relation of obedience to blessing, of covenant keeping to character and world consequences.
But we conclude with a further lesson of the relation of conduct to consequences.
The death of Moses is a fitting climax to Moses life. The thirty-second chapter records his swan song, and what a song it is! Volumes might be devoted to it without a waste word. Truth follows truth in an almost unlimited series of statements. When the great soul comes to his conclusion God permits his lips to pour forth blessing upon the Children of Israel before he dies. The tribes are taken in turn, and for each, blessing is announced, Reuben, Levi, Jacob, Benjamin, and so on. Moses is now to the tribes what Jacob was to his sonsa rare father yearning over them and blessing them. Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! (Deu 33:29).
The concluding chapter of this Book, the thirty-fourth, records Moses death, and suggests the translation of his body. How can one speak as he ought to speak of this man when he comes to the last and hushed moment of life! Bettex writes: Forty years a prince in the palaces of Egypt; forty years a shepherd in the wild wastes of Midian; forty years in the power of God, he bears his people through the wilderness, as a mother carries her babe, and then dies on Mount Nebo, according to the Word of the Lord, literally at the mouth of the Lord which the rabbins interpret, by the kiss of the Lord (Deu 34:5). What inexpressible words this man may have heard; what heavenly mysteries and Divine visions he may have seen, when, oblivious of the world, he was with Jehovah forty days and forty nights, and ate no bread and drank no water! His countenance is radiant with it; his thundering words flash it; the song of Moses, which John hears the redeemed sing in Heaven, echoes it. And the Christian is permitted to ascend Sinai with him; to come into the presence of his God; to hear unspeakable things out of His Law, and to forget the world below, which is dancing around its golden calf.
And Moses was an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated. And the Children of Israel wept for Moses in the plains of Moab (Deu 34:7-8).
How simple and yet how sublime the record! It is enough! Moses tomb requires no epitaph. His name is sufficiently immortalized. Modernists will never take the coronet from Moses brow.
This was the bravest warrior
That ever buckled sword;
This the most gifted poet
That ever breathed a word:
And never earthy philosopher
Traced with his golden pen,
On the deathless page, truths half so sage
As he wrote down for men.
That was the grandest funeral
That ever passed on earth,
But no one heard the tramping,
Or saw the train go forth,
None but the bald old eagle
On gray Bethpeors height,
Which from his rocky eyrie
Looked on the wondrous sight.
And had he not high honor
The hillside for his pall
To lie in state, while angels wait
With stars for tapers tall;
And the dark rock-pines, like tossing plumes,
Over his bier to wave,
And Gods own hand, in that lonely land,
To lay him in the grave?
O lonely tomb in Moabs land!
O dark Bethpeors hill!
Speak to these curious hearts of ours
And teach them to be still!
God hath His mysteries of grace,
Ways that we cannot tell,
He hides them deep, like the secret sleep
Of him He loved so well.
Fuente: The Bible of the Expositor and the Evangelist by Riley
CRITICAL NOTES.Moses now performs the last great act of life and blesses the tribes of Israel. The blessing opens with a solemn conclusion of the covenant and giving of the law at Sinai, by which the Lord became King of Israel, to indicate at the outset the source from which all blessings must flow to Israel (Deu. 33:2-5). Then follow the separate blessings upon the different tribes (Deu. 33:6-25).(Keil). Compare these blessings with those of Jacob (Gen. 27:40-46; Gen. 1:27). Nothing special in the order.
Deu. 33:1-5. Introduction. Man of God (cf. Jos. 14:6; 1Sa. 9:6; Psalms 90.(Heading). Deu. 33:2 describes the vast area over which Gods glory shone in giving of law, from Sinai. Seir and Paranin thunder, fire and heavenly retinue. Saints, lit., from myriads of holiness, i.e., holy angels (Zec. 14:5). People, lit., peoples, i.e., the Gentiles or the twelve tribes. Saints, Gods people just spoken of or holy ones (Deu. 33:2). Thy hand, change from third to second person, and vice versa, common in Hebrew poetry (cf. Psa. 49:19). Hand, His power. He (Deu. 33:5) God, not Moses (Jesh. cf. Deu. 32:15).
Deu. 33:6. Reubens blessing. The rights of Reuben withheld in Jacobs blessing (Gen. 49:3); Moses prays for continuance and prosperity. Simeon is passed over, scattered abroad he lost individuality as a tribe, yet lived in the midst of the tribe of Judah and shared its general blessings. Few, lit., a number, easily counted, a negative implied from preceding clause, let not his men be few, i.e., let them be many. (Gesenius).
Deu. 33:7. Judahs blessing. Royal tribe, from whom sceptre must not depart (Gen. 49:10). Judah was to lead in war, be brought back in safety and triumph. Sufficient to preserve independence.
Deu. 33:8-11. Blessings of Levi. Addressed as petition. Thum. and Urim. i.e. thy Right and Thy Light, cf., Exo. 28:30). Holy One. Levi as head of tribe. Prove, two events mentioned, one at beginning, the other at end of forty years wandering, represent the series of trials to prove the faith of this chosen tribe. Mas. (Exo. 17:1-7). Mar. (Num. 20:1-13). Said a reference to Exo. 32:26-29; cf. Mat. 10:37; Luk. 14:26. Teach. Deu. 33:10, dignity of priesthood conferred upon them, and to them belonged office of instructors. Hence favour needed and strength to smite the loins, i.e. the seat of power and foil the enemy.
Deu. 33:12. Benjamins blessing. A favourite with his father, was cared for by the Lord. Dwell in safety, resting upon him. Cover, shelter. Shoulders, on his sides or borders, figure from fathers carrying their sons while young and tender.(Calvin). (cf. Deu. 1:31). Upon the back, equivalent to between shoulders (1Sa. 17:6).
Deu. 33:13-17. Blessing of Joseph (including Ephraim and Manasseh). A resemblance, yet not a reproduction of that pronounced (Gen. 49:25-26). In both fertility of districts allotted to them is a leading feature. Deep (Deu. 33:13) springs of water. Chief things (Deu. 33:15), best gifts Mountains, the sheltered sides of which were covered with vine, olive and fig, etc. Fulness, all good that earth could produce. Good will. Covenant blessings added to natural. Bush, a manifestation of God to Moses (Exodus 3.) Separated, consecrated, or distinguished (Gen. 49:26). In the strength of this blessing Joseph would be powerful and tread down nations. Glory (Deu. 33:17). Render, The firstborn of his i.e. Josephs) bullock is his glory. Reference to Ephraim raised by Jacob to honours of firstborn (Gen. 48:8), and here likened to the firstling of Josephs oxen, i.e., of Josephs offspring, the singular noun (shor) taken collectively.(Speak. Com.) Ox, an emblem of power generally (Gen. 49:6; Psa. 22:12; Jer. 46:21); Unicorn. Wild bull (cf., Num. 23:22; Num. 24:8). Thousands (cf. Gen. 48:19). (1Sa. 18:7-8).
Deu. 33:18-19. Blessings of Zebulun and Issachar. Chiefly a repetition of Gen. 49:13-15. Going out in commercial enterprise. Zebulun dwelt on sea shore, Issachar possessed a fertile inland district, dwelt at home and prospered in agricultural pursuits. Mountain, of the Lords inheritance (Exo. 15:17), upon which the Lord was about to plant His people and build His sanctuary. They would offer thank offerings themselves and invite to sacrificial meals other nations.(Keil.) Righteousness not merely legal sacrifices conforming to ritual, but those offered in right spirit, well-pleasing to God (Psa. 4:6; Psa. 51:19.(Keil). Suck. The treasures of both sea (Mediterranean and sea of Galilee) and land shall be theirs; purple dye from the shell of the oyster and mirrors and glass vases from the sand.
Deu. 33:20-21. Blessing of God. Enlargeth by extending territory, or delivers from trouble, from attacks by hostile and surrounding tribes. Lion rests securely and fearlessly though surrounded by enemies. The verse indicative of warlike character. First part of conquest of Israel made by Gad and Reuben at request of Moses (cf. Numbers 32) Portion the leaders portion reserved, i.e there was reserved the fitting portion for God as leader in war.(Speak. Com.) Heads, i.e., joined other leaders to fulfil Gods commands respecting conquest of Canaan (Num. 32:17; Num. 32:21; Num. 32:32; Jos. 1:14; Jos. 4:12).
Deu. 33:22. Dans blessing. Whelp, a cub; differing from a young lion weaned and beginning to catch prey for itself. Shall leap after it has grown up. Springs suddenly upon its prey. Bashan abounding with cares. Dans territory was insufficient; by a sudden and successful irruption northwards he established a colony.
Deu. 33:23. Naphtalis blessing. Satisfied, his lot some of the most beautiful scenery and most fertile soil in Palestine (cf. Porters Handbook of Syria). Fruits ripen earlier here than anywhere else.
Deu. 33:24-25. Blessing of Asher. Acceptable, let him be the favoured one of his brethren, i.e., the favoured of God. The blessing an exposition of the name. Asher, the prosperous (cf. Gen. 30:15).(Keil). Dip. The process of extracting oil by foot presses; or allusion to fertile district adapted to culture of olive (Job. 29:6; cf. Gen. 49:20). Shoes. This verse continues the figure of preceding, and represents strength and firmness of Asher, as is shod with iron and brass (cf. Rev. 1:15). Iron-soled shoes worn by warriors and suitable to rocky country. Days. Thy strength shalt be continued to thee as long as thou shalt live: thou shalt never know feebleness and decay.(Speak. Com.)
Deu. 33:26-29. Conclusion. Gods glory and power, and consequent safety and prosperity of Gods people, form the climax as they do the basis, of the blessing which the law giver has to pronounce. None like unto God, O Jeshurun. Rideth with unlimited power in, i.e., as thy helper. This God a refuge (Deu. 33:27), dwelling place for protection to homeless wanderers (Psa. 90:1; Psa. 91:9; Hab. 1:12). Underneath, i.e., God on earth below as well as in heaven above. Fountain, a designation of Israel, who came from Jacob as waters from a fountain (cf. Isa. 48:1; Psa. 68:26). Deu. 33:29, unparalleled protection, deliverance and victory, hence Israel congratulated. Happy! Saved, not mere deliverance from danger and distress, but salvation in general (like Zec. 9:9; cf. Isa. 45:17), coming from Jehovah.
THE FORMATION OF THE KINGDOM.Deu. 33:1-5
The glory of the covenant, the elevation of Israel as a nation, and the majesty of the King and his law set forth.
I. The revelation of the king. God appears in forms awful and impressive.
1. In streaming light. He shined forthlike the rising sun, filling all around, and tipping the mountains with splendour. God is light, illumines every valley, and covers all places with His presence and truth.
2. In burning fire. Went a fiery law. The Lord descended in fire. Is not My word like a fire? (Jer. 29:22).
3. In terrible thunder. There were thunders and lightnings. God robes Himself in clouds of smoke or flames of fire to impress the senses and speak to the heart Whose voice then shook the earth?
4. In splendid retinue. He came with ten thousands of saints. The chariots of God are twenty thousand, even many thousands of angels. The Lord is among them, as in Sinai, in the holy place (Psa. 68:17). Thus did God reveal Himself to Israel. Who is a God like unto Thee? If mountains trembled, and Moses feared and quaked, how reverent and deeply touched should we be?
II. The number of his subjects. Jehovah is the universal King. His sway is over the meanest and mightiest. All agencies and all creatures are at His service.
1. Myriads in heaven above. Angels, and authorities, and powers are subject to Him (1Pe. 3:22). Thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him (Dan. 7:9-10) as executors of justice or ministers of mercy.
2. The inhabitants of the earth beneath (Deu. 33:3). Israel, the Gentiles, and all nations of the earth. Saints, holy ones especially, stand in His presence, constitute His train, and enter His spiritual kingdom. Submission to Him essential to happiness and heaven.
III. The assumption of Royalty. These splendours of royal state illustrate the majesty of the king, and the method of establishing his kingdom.
1. By enactment of law. Law needful, and the medium of blessing in every kingdom. Order and supremacy only secured by good government. Sovereign law sits empress, crowning good, repressing ill. The law came by Moses, was given by the disposition (ministration) of angels (Act. 7:53).
2. By appointment of representatives. Moses commanded us a law, was Gods viceregent, and a subordinate king. Moses was the man of God, and the minister of God. Consecration to Gods service gives real worth and dignity. True kings and priests those who trust and obey. No supremacy, no reigning without love to God and service to men. This should be our ambition. I would rather be king over the French than king over France, said Louis XIV.
3. By consent of the people. Israel stood in attitude of reverence and attention. At His feet, willing to hear and ready to obey. All that the Lord shall say we will do. Our wills must be subdued and consent before we become subjects, disciples of Jesus. In vain do we profess or teach, if disobedient. He that is of God heareth Gods words.
THE MAJESTY OF GODS LAW
The giving of the law was the design of this manifestation. Moses personates the listening nation, and not only speaks of himself in the third person, but does so by identifying his own person with the nation, because he wished the people to repeat his words from thorough conviction, and because the law which he gave in the name of the Lord was given to himself as well, and was as binding upon him as upon every other member of the congregation (Keil).
I. In the source from which it was revealed. From his right hand, &c. The law from God; a revelation of his mind and authority. Hence not mere counsel or advice, but given from a source which he cannot question; imposing obligations which are strongest, and enforced by sanctions which none can resist.
II. In the splendour in which it was revealed. This event, unparalleled in the history of man, no nation, whatever its legends or traditions, ever conceived of the God of heaven proclaiming law to them out of the midst of firelight unapproachable hiding his person from the gaze of man. These outward signs of majesty, power and authority will not be witnessed again until the great day when the Lord Jesus shall be revealed from heaven, with the angels of His power in flaming fire taking vengeance on them that know not God and obey not the gospel of our Lord Jesus Christ.
III. In the design for which it was revealed. Law designed to reveal the claims and preserve the knowledge of God among men; to convince of sin, offences against the order of society and the authority of the Creator; to enforce moral principles and educate to moral duty. Hence
1. To enrich Gods people. The inheritance of the congregation (Deu. 33:4). Good laws peculiar to Israel, and distinguished them from other nations (Psa. 14:7; Psa. 14:7; Rom. 3:2), are the best wealth and treasure; the Scriptures and the means of grace a goodly heritage to any people.
2. To bless all nations. This is the blessing (Deu. 33:1)(a) In revealing Gods love. He loved the people (Deu. 33:3). (b) In transmitting Gods will. Be thankful for this inheritance of law. Remember, obligation to keep it is hereditary, passing from parents to children. Receive it as a legacy of love and truth. Thy testimonies have I taken as a heritage for ever (Psa. 119:111).
HOMILETIC HINTS AND SUGGESTIONS
Deu. 33:1. The man of God.
1. A special friend of God. Speaking face to face, enjoying direct intercourse with God.
2. A distinguished servant, holding high position and engaged in glorious work.
3. A famous legislator, giving divine laws and requiring implicit obedience.
4. A medium of blessing to his people in life, example, and teaching.
Deu. 33:2. A fiery law.
1. In its bright origin.
2. In its searching nature.
3. In its purifying effects.
4. In its awful sanctions. He shined forth. God resting and journeying with his people as light, shield, and defence. Sinai, Seir, and Patan. Special providences in special places. Manifestation of Gods presence, the gift of flesh, appointment of 70 elders and bestowment of Holy Spirit.
Deu. 33:3.
1. Gods love to his people.
2. Gods rule over his people.
3. God adored by his people. In thy hand.
1. To be formed into a people.
2. To be preserved as a people (Joh. 10:2; Joh. 10:8).
3. To be ruled as a people. At thy feet.
1. The place of humility.
2. The place of security.
3. The place of instruction, sitting like scholars to receive instruction and ready to obey. Every one shall receive of thy words. Yea, he loved the people. No doubt of this with regard to Israel. Often reminded of it, and told why he set his love upon them. Not for greatness, they were the fewest of all; not for goodness, for they were stiff-necked; but because the Lord had a favour towards them. He chose, redeemed them, provided for them, and distinguished them by miracles and privileges. His love is of three kindsA love of benevolence, which consists in wishing and designing them good. A love of beneficence, consisting in doing them good. This appears in a thousand instances, chiefly remembering them in their low estate, and sending his Son that they might live. A love of complacency. The love of benevolence and of beneficence regarded them as unworthy and miserable; the love of complacency regards them as mere creatures. He cannot take pleasure in those destitute of his image and enemies by wicked works. But he prepares them for delighting in them and holding intercourse with them. What can I wish more? Do men reproach? I have been precious in his bight, honourable, and he has loved me. Let them curse, he will bless. One smile of Gods is better than life, and will more than balance a universe of frowns. Let my portion and the portion of mine beThe goodwill of Him that dwelt in the bush.Jay.
REUBEN, OR THE BLESSING OF EXISTENCE.Deu. 33:6
This is a prayer for the continued existence of Reuben and suggests things that imperilled this existence.
I. Existence prolonged in danger. Reuben was endangered by surrounding nationstheir leaders were far in advance of them, and little ones left behind (Num. 32:27; Jos. 4:12). Individual and family life dependent upon God, exposed to risks. Need to pray for each as Abraham, O that Ishmael might live before thee.
II. Existence prolonged in sin. Reuben had a threefold honour (Gen. 49:3), as firstborn, might of Jacobs strength and naturally pre-eminent. He forfeited these blessings and fell into dishonour. He grievously transgressed (Gen. 49:3-4) and rebelled with Korah (Num. 16:1). Sin brings disgrace, shortens life and exposes to judgment. Preserve thou those that are appointed to die.
III. Existence prolonged with prosperity. Let not his men be few. Judging from the first census after deliverance from Egypt and that on plains of Moab nearly forty years after, this tribe was reduced in number. The prayer includes continued existence, increase of number and perpetual remembrance. The Lord shall increase you more and more. I will increase them with men like a flock. Lessons from Reubens history. Learn:
1. Not to insult the fallen and disgraced.
2. Not to perpetuate marks of wickedness. To speak no slander, no, nor listen to it.
3. To take warning. Occupied with herds and flocks they lost early energy; could not be roused against Jabin (Jdg. 5:15-16); dissipated strength in distant expeditions (cf. 1Ch. 5:10-18), and did not care to complete their conquests (cf. Numbers 32.)(cf. Speak. Com.)
4. Pray for personal life, family increase and church prosperity, that all may be given to God.
JUDAH: THE BLESSING OF SUPREMACY.Deu. 33:7
This reference is rich, peculiar, and suggestive. Judah, the royal tribe; the prayer for its settlement, security, and supremacy.
I. Supremacy through conflict. Judah, prominent in battle, in order of marching and encampment, hence danger, conflict, and suffering. All knowledge and virtue gained through difficulty and contest. The earth is subdued and sovereignty over men acquired by warfare. Supremacy ever through conflict.
II. Supremacy by Gods help in conflict. Be thou an help to him. God strengthened his hands, gave warriors sufficient to support the tribe and vindicate its rights. Without him no strength, no triumph. Happy is he that hath the God of Jacob for his help.
III. This help in conflict secured by prayer. Hear, Lord, the voice of Judah. Conscious of weakness, he cried to God. Prayer never out of place. Greatest soldiers often devoutest menCromwell, Havelock, and Hedley Vicars. A prayerful posterity and people ever eminent and supreme. But prayer and work, self-help and reliance upon God must go together (cf. 2 Chronicles 13, 14., 15.). Labour and pray, then in husbandry, art, and war we prevail. Judah prevailed above his brethren, and of him camo the chief ruler (1Ch. 5:2).
LEVI: THE REWARDS OF SERVICE.Deu. 33:8-11
I. Service in defence of Eight. After the defection at Sinai the sons of Levi, not in mere heat of pious zeal, but at the command of Moses and under divine direction, obeyed readily, attacked courageously, and slew idolators. They defended Gods honour, supported Gods cause, and punished Gods enemies. Moses stood in the gate of the camp and said who is on the Lords side? And all the sons of Levi gathered themselves together unto him, &c., Exo. 32:26-28.
II. Service rendered in a noble spirit. The value of service estimated by the difficulties and the spirit in which it is givenlovingly or reluctantly.
1. In a spirit of faithfulness. They alone were true; all the rest broke the covenant. Holy amidst idolators; upright when multitudes bowed like reeds before the wind. Among the faithless, faithful only he.
2. In a spirit of impartiality. Best friends and nearest relatives were not spared. Zeal for God prevailed over love for father and mother. This is the spirit of the Master. (Mat. 12:48.)
3. In a spirit of self-denial. Levites often absent from home, engaged in constant attendance at the altar, and could not defend their families as other Israelites. They preferred fulfilment of duty to indulgence in grief at the loss of kindred, (Lev. 21:11-12.), and obedience to God to natural affection.
III. Service severely tested in its performance. Their history had been critical and sad.
1. Tested by the people. Moses and Aaron, in whom the whole tribe was proved, had grievously failed. Massah and Meribah represent the feelings of the people, and the purpose of God to try their leaders. The whole journey was a probation and a test.
2. Tested by the enemy. They met with hatred and opposition, them that rise against him, and of them that hate him. Those who teach and reprove others, who uphold and preserve religion, meet with enemies. Korah and his company were envious, (Num. 16:1); Saul rose up against the priests (1Sa. 22:18) and were overcome.
IV. Service abundantly rewarded in its results. Levi was the holy one, the consecrated to God. He was rewarded.
1. With official honour. Let thy Thummim and thy Urim be with thy holy one. They were to retain the priesthood and be endued with knowledge and uprightness to discharge its duties. These were lost in the captivity and not restored to the second temple, but are perpetuated for ever in Him of whom Aaron was a type.
2. With personal acceptance. Accept the work of his hands, Deu. 33:11. Holy administrations done by hands and body hence fitly described. God accepted them with favour. Acceptance with God the greatest blessing to minister or people, and worthy of aim. That we may be accepted of him, 2Co. 5:9.
3. With continual prosperity. Bless Lord his substance, special allotments and ample provision came easily. Increased fertility of land brought increased substance. Thus the blessing of God was upon their work, and the providence of God was their inheritance. Those who depend most upon Gods blessing work most faithfully in Gods service, shall never be disappointed. A sacrifice acceptable and well-pleasing to God.
THE HOLY PRIESTHOOD.Deu. 33:8; Deu. 33:10
Levi represents the head of the tribe whose crowning glory was the priesthood and possession of Thummim and Urim.
I. Its divine allotment. Every man a calling in which to abide, a vocation from heaven. The Christian ministry the highest and noblest, not the gift of Bishops, Presbytery or Council, but an appointment of God. None but He who made the world can make a minister of the Gospel says Newton. The sons of Levi receive the office of the priesthood (Heb. 7:5.)
II. Its necessary qualifications. Thy holy one Holy, pure in life and character, consecrated in work, incorrupt in doctrine and consistent in all things. Intelligent able to teach others, judgment to Jacob and law to Israel (Deu. 33:10). Truthful, The law of truth must be in his month. The true minister will resolve like the missionary Eliot to leave something of God, heaven and religion in all that he does.
III. Its sacred duties set forth in three functions.
1. To teach. They shall teach Jacob, &c. Knowledge must be sought, possessed and communicated They shall teach my people the difference between the holy and profane, and cause them to discern between the unclean and the clean (Eze. 44:23.) The law shall not perish for the priest, nor counsel for the wise, nor the word from the prophet (Jer. 18:18.)
2. To offer incense. They shall put incense before thee. To offer prayers for the people, present gifts, gratitude, and praise. He shall burn incense upon it (the golden altar) a perpetual incense before the Lord throughout your generations (Exek. Deu. 30:7-8.)
3. To present sacrifices. Whole burnt sacrifices upon thine altar. God approached by sacrifice, for men have sinned and need mercyChristians generally a royal priesthood to offer up spiritual sacrifices
(1. Peter Deu. 2:5-9.)
IV. Its distinguished success (Deu. 33:2.) Those who rightly serve God and instruct men will reap reward.
1. Their work is accepted. Accept the work of his hands.
2. Their character is vindicated. Men may ridicule enthusiasm, suspect motives, and assail character. But God defends them, vindicates their conduct and society, and smites their enemies so that they rise not again.
BENJAMINBELOVED AND SECURED.Deu. 33:12
Benjamin beloved by Jacob his father (Gen. 49:27). In this parental love Moses sees a reflection of Gods love so free and tender.
I. By an endeared relationship. The beloved of the Lord. This name not an empty title, nor a description of human merit, but an expression of Gods regard for holy character, genuine service and devout attachment to his cause. If we cannot be rich, we may be useful. If we do not receive honours from men, we may be dignified with the title Sons of God.
II. By distinguished privileges. Gods presence would overshadow, protect, and exalt them by position and influence in central government and religous worship.
1. By special advantages. His inheritance included Moriah, the mount on which the temple of God was built. Future generations dwelt near the oracle of God and had easy accsss to the ordinances of public worship. In Israels eventful history this tribe shone with conspicuous honour. It gave birth to the first King and was the pride of the greatest apostle (cf. Rom. 2:1; Php. 3:5).
2. By divine protection. Shall dwell in safety by him. If the words apply to the temple, then even Benjamin was covered all the day long under the security of the sauctury (Psa. 125:2) often described as a place of refuge (Psa. 27:4-5; Neh. 6:10). Gods singular comforts and constant safeguards ever towards those he loves. The welfare of his children is always the care of his heart. In weakness and danger they dwell between his shoulders.
HOMILETIC HINTS AND SUGGESTIONS
Deu. 33:6. Live. Learn
1. Sin endangers life and its blessings. Reubens impoverished life and diminished numbers through ancestral sins (cf. Gen. 35:22; Gen. 49:4).
2. God in answer to prayer preserves forfeited blessings. Not die. Though deprived of the honour and privileges of firstborn, yet he retained rank, became more numerous than many other tribes (Num. 1:21; Num. 2:11), yet gradually sank into a nomadic tribe which had enough merely to live and not die.
Deu. 33:7. Voice. Putting thy promises (Gen. 8:9-11) into suit by his prayers, and pressing thee for a performance (Trapp). Three things were expressed
1. That the tribe of Judah, conscious of weakness, shall depend upon the Most High, and make supplication to him.
2. That God will near such prayer.
3. That his hands shall be increased, and that he shall prevail over his enemies. This blessing has striking affinity with that which this tribe received from Jacob (Gen. 49:9), and both may refer to our blessed Lord, who sprang from it, who conquered our deadly foes by his death, and whose praying posterity ever prevail through his might (A. Clarke). In the verse we have a prayer
1. For unity. Bring him unto his people; let them be united and permanent.
2. For strength. Let his hands be sufficient. No work of any kind without strong hands. The arms of his hands were made strong by the hands of the mighty God of Jacob.
3. For success. Be thou a help to him from his enemies. Pray and obey, for good success have they that do his commandments (Psa. 111:10).
Deu. 33:8; Deu. 33:10. The blessing of the Christian ministry.
1. As a medium of Gods will.
2. As teachers of Gods law.
3. As intercessors for Gods people.
Deu. 33:12. Beloved. Gods special love.
1. Tenderlike a father carrying his child between his shoulders.
2. Sufficientcover him.
3. Lasting all the day long. The safety of the beloved of the Lord. Of Benjamin three things are here said which will beautifully apply to all Gods peopleI. He was the special object of the Divine affection, beloved of the Lord. God especially loves his spiritual children with a love of
1. Approbation.
2. Manifestation; He gives them love tokens and pays them love visits.
3. Distinction. II. He was to dwell near to the Lord, by Him. All Gods people are near to Him
1. By grace.
2. In providence.
3. In reference to His ordinances.
4. With regard to the prevailing impressions of the mind. III. He was to abide in perfect security. Gods chosen dwell in safety from
(1) the curses of the Divine law;
(2) the judgment day.Dr. Burns.
JOSEPH; OR PLENTY AND POWER.Deu. 33:13-17
Moses waxes eloquent and poetical at the mention of Joseph. Out of the fulness of his heart his mouth speaks. He desires for this tribe the greatest possible abundance of earthly blessing and a vigourous manifestation of power in conflict with the nations.(Keil).
I. Exuberant fertility bestowed. No scarcity in any department. A fertile country, a prolific seed and a balmy clime.
1. Precious fruits of earth. The precious things of the earth (Deu. 33:16). Its trees and pasturage, and the cattle that feed upon it; for all of which Josephs land was famous.
2. The genial influences of heaven. The precious things of heaven. Its dew, sunshine and showers. God give thee of the dew of heaven and the fatness of the earth and plenty of corn and wine (Gen. 27:28).
3. Fruits in due season. Fruits matured by light and warmth, from sun and moon. Once in a year by the sun, annual productions as corn, barley and grapes. Monthly productions, as grass and herbs, figs and olives, of which many crops in a year by the moons.
4. Varied productions of land. The ancient mountains, yielded their chief things, and the lasting hills their useful ores. The deep couched beneath in perennial fountains and flowing streams. Blessings of heaven above, blessings of the deep that lieth under, etc. (Gen. 49:25).
II. Regal authority established. His horns are like the horns of unicorns, emblems of strength and royal authority.
1. Established by aggressive power. With them he shall push the people together. Drive out Canaanites and overcome all opposition to the ends of the earth. The most distant nations.
2. Established in great security. The stately bullock an emblem of quiet, patient strength. Its horns natural weapons of defence and security.
3. Established in prolific numbers. The ten thousands of Ephraim, but the thousands of Manasseh. Truly his younger brother shall be greater than he, and his seed shall become a multitude of nations (Gen. 49:19; cf. Num. 1:33-35).
4. Established in signal honour. Joseph was illustrious among his brethren, separated in the sense of consecrated or distinguished. A dignity received for his affectionate conduct to his father. We may gain this honour and emulate Joseph in temper, taste and purpose.
III. Spiritual blessings added. The good will of him that dwelt in the bush. To the blessings of heaven and earth spiritual mercies are desired. What is life, wealth, and earthly blessings without divine favour? Gods presence better than large estates, splendid revenues, military glory, and pushing energy. The good will is more desirable than natural productions. God is more than His gifts. With thee is the fountain of life.
But oh, Thou bounteous giver of all good,
Thou art of all thy gifts Thyself the crown!
Give what thou canstwithout Thee we are poor,
And with Thee rich, take what Thou wilt away.
Cowper.
Zebulun; or, Business Pursuits and Religious Worship.Deu. 33:18-19
Commercial pursuits and sacrificial offerings are here connected. Life is described in its two aspects of work and production, rest and recreation. Going out (enterprise and labour) is attributed to Zebulun, and remaining in tents (the comfortable enjoyment of life) to Issachar. In accordance with the delineation of their respective characters in the blessing of Jacob, this is to be attributed to the poetical parallism of the causes, and the whole is to be understood as applying to both in the sense suggested by Graf, Rejoice, Zebulun and Issachar, in your labour and your rest (Keil). Learn
I. The providence of God in the spheres of men. As the tribes of Israel were located in Canaan, so now mens fortunes are at Gods disposal. What is chance to man is the appointment of God, says one. The lot in the lap at the bottom of an urn determined important matters. Work was appointed, dwellings fixed, and officers chosen. The lot cast at, peradventure, carrying a show of casualty (Bp. Hall) is under a certain disposal; the whole disposing thereof is of the Lord (Pro. 16:33).
1. In trade, with its special tastes, skill, and success.
2. In residence, with its surroundings and comforts. Each mans sphere of life, and each nations place on earth, are adapted to character under the originating cause and controlling power of God, who hath determined the times before appointed, and the bounds of their habitation (Act. 17:26).
II. The joy springing from a right discharge of duty in these spheres. Rejoice, Zebulun, in thy going out, etc. If we do our duty in that station of life in which it hath pleased God to call us, we may be happy. Gods blessing can rest on commerce and agriculture. Prosperity without this may be a misery, and not a joy. Secular pursuits should develop a spirit of gladness. Profits in trade, comforts of home, and the callings of life are means of pleasure and the gifts of God. Every man also, to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoice in his labour, this is the gift of God (Ecc. 5:19).
III. The expression of this joy in religious worship. They shall offer sacrifices of righteousness. Ties of affinity bound these two tribes together. The same feeling, purpose, and zeal ruled in both, and displayed in the worship of God. God was acknowledged in business pursuits, and success prompted to consecration, and afforded gifts of corn, fruit, and oil to God. Honour the Lord with thy substance, and with the first-fruits of all thine increase; so shall thy barns be filled with plenty, etc. (Pro. 3:9-10).
1. They worshipped God themselves. Business no excuse for neglect and staying at home. To others they set an example in liberality, praise, and energy. Their sacrifices were well-pleasing to God. Offer the sacrifices of righteousness, and put your trust in the Lord.
2. They invited others to join them. They shall call the people unto the mountain. Alive themselves, they stirred up others (Zec. 8:21). Their zeal was contagious. Their neighbours at home (in thy tents) were not forgotten; their merchants abroad (going out) were missionaries of God. A spirit of earnestness and personal resolve will incite others, and meet with a ready response. The inhabitants of one city shall go to another, saying, Let us go speedily (go, going, implying earnestness and constancy) to pray before (entreat the face of) the Lord, and to seek the Lord of Hosts: I will go also (Zec. 8:21).
Zebulun and Issachar
I. The dependence of one class of society upon another. In warfare some pray upon the mount, while others fight in the valley; in commerce some go out and others stay at home. Society in its various parts, pursuits, and interests is a school of mutual help. Persons most prominent and obscure, most easy and most enterprising, trades most attractive or most humble, depend upon each other. The carpenter encourages the goldsmith, and he that smootheth with the hammer him that smites the anvil (Isa. 61:7).
II. The blessings of unity in benevolent enterprises. Numbers accomplish what individuals cannot. Men combine to increase resources and surmount obstacles. In the development of trade and in the propagation of truth unity is strength.
1. It guarantees success. They shall suck of the abundance of the seas. Treasures of sea and land shall be theirs. The soldier falters alone, but with comrades he advances with confidence to victory. Two are better than one because they have a good reward for their labour (Ecc. 4:9)
2. It creates joy. Rejoice not only in success but in co-operation to secure it. Richer is the enjoyment of the common good when mutual efforts promote it. That both he that soweth and he that reapeth may rejoice.
III. The honour gained by those who rightly co-operate in benevolent enterprises. They shall call the people unto the mountain. God will fix his seat on the mount in their midst; they shall invite others to worship, be honoured as missionaries to neighbours and distant nations. God will hold fellowship with them, and many shall participate in their joy and sacrificial meals; honoured in privileges, calling, and social intercourse. Them that honour me I will honour.
OUTGOING AND HOME-KEEPING: A SERMON POR SUMMER.Deu. 33:18-19
Issachar the fifth, and Zebulun the sixth son of Jacob and Leah. When born their mother selected their names, and gave thanks to God. In one case God hath given me my hire; and she called his name Issachar. In the other, God hath endued me with a good dowry; and she called his name Zebulun. These words describe the different spheres and the common duties of Zebulun and Issachar, and suggest ideas respecting ourselves suited to the season of summer.
Zebulun. An itinerating tribe. Their distinct habit and relative position was going out. Their territory to Mediterranean, with its ports as a haven for ships. They are commemorated as first who adventured skiffs on ocean, and who acquired skill in fishing. They engaged in foreign commerce and defensive war, became mariners and merchants, deriving wealth from productions of other countries and from beings which suck the abundance of the seas and enriched with treasures hid in the sand, perhaps gems, corals, and pearls from bottom of sea by diving. Issachar. A district entirely inland, and purely agricultural. Its soil so rich that most indolent invited to cultivate it. Its valleys covered with corn, hills rejoiced on every side, and vast plains ornamented and enriched with trees. A home-keeping tribe; like Jacob a plain man dwelling in tents, occupied with breeding cattle. Their toil rewarded them with sufficient supply for personal wants and public revenue. Loth to leave they acquitted themselves better in the subsidy than in the muster-roll. Others went out to battle; they abode among the sheepfolds, to hear the bleatings of the flocks.
These different spheres and occupations find parallel in modern England, with its diversities and divisions, its population of various orders and classes. Many go out; business calls them abroad. They traverse the kingdom for purposes of commerce, and circumnavigate the globe in the interests of science. Ships incessantly sail in all seas. Exports and imports enormous. Others go out in quest of health; jaded workers needing relaxation, students in search of knowledge, adventurous men, or teeming thousands in cheap excursions. Still there are stayers at homedevotees of the dwellingdomestic hermitsso tenacious of tent that they never go anywhere. More fond of retirement than roaming, who believe that as the bird that wandereth from her nest, so is a man that wandereth from his place. In choice of these different conditions and varied pursuits he sees traces of human will and Divine appointment. Inclination for each kind of life may be Gods work. He predisposes some for the quietude of the hamlet and monotonous labour of the homestead; fits others for the city full of stir, for the port crowded with strangers, and for travel with its everchanging events.
Zebulun and Issachar, who occupied different spheres, were directed to perform common duties. Both to rejoice, call people to the mountain, and to offer sacrifices of righteousness. Zebulun to be contented and cheerful in going out, not to repine at exposure to danger and fatigue; but bravely encounter perils of sea, and patiently endure the bustle of port. Not permitted to envy brethren passing their lives in safety and inland position. The other tribe equal reason to rejoice and be cheerful, for their tents fixed in most fertile parts of fruitful land. Every country has its attractions to those within its boundaries. Denizens may find delight where travellers see no beauty. There is mercy in every place, and if we have an eye to see it and a heart to rejoice in it, no place will be underrated or dispraised. If not good enough, strive to make it better. Poor it may be, and we shall prove our unworthiness by leaving it worse than we found it.
Wherever we live, in town or country, near lively coasts or far inland, we should be mindful of our religious duties and acts. These duties prescribed to Zebulun and Issachar, call the people to the mountain, the centre of general assembly and seat of religious worship. The duty of convoking people the official act of Levites, but a mutual service among people themselves. Those in retired regions must call each other out of tents, those who travelled and traded must commend worship of God to those whom they met and with whom they did business. In our day the mountain is near us. Sanctuaries open to all classes. Those who go out find them in places of sojourn; those who stay in see them within reach from their dwellings. With mountain always accessible at home and abroad, our duty to call each other to it. We shall thus diversify home keeping, sanctify outgoing by public exercise of religionwhat these exercises are, learned from the text, the sacrifices of righteousness. Sacrifices of many kinds varying from the great propitiatory offering of Jesus once for all, to humblest presentation of joy and praise by the people he has redeemed. We are a holy priesthood to offer up spiritual sacrifices, &c. Our prayers and songs, preaching and teaching, gifts for Gods treasury, good deeds in general and communications for special need may all become sacrifices of righteousness well pleasing to God. The work of the Lord should always be done and worship maintained. He must have an altar in our tents and an offering in our tour. Before every outgoing His presence should be asked and in return to the delights of home we should repair to the sanctuary of God. This prophecy of Moses may have suggested by same Holy Spirit the double duty enjoined by David. Offer the sacrifices of righteousness, and put your trust in the Lord.Rev. W. Underwood, D.D.
GAD; LEADERSHIP, AND VALOUR.Deu. 33:20-21
In the blessing of Noah (Gen. 9:26), the God of Shem is praised, so Moses praises the Lord who enlarged Gad, i.e., who not only gave him broad territory in the conquered kingdom of Sihon, but furnished generally unlimited space for his development (cf. Gen. 26:22), that he might unfold his lion-like nature in conflict with foes (Keil).
I. Wonderful enlargement of Territory. Enlargeth Gad. Extends the borders of his territories by Jephtha (Jdg. 11:33) ana by the victories over the Hagarenes (1Ch. 5:18-21), or delivers out of distress, which is called enlarging. Spiritually God enlarges individuals. Thou hast enlarged (relieved me) in my distress (Psalms 4., cf. Psa. 31:8). He enlarges the Christian church. The Lord hath made room (lit. broad space) for us, and we shall be fruitful in the land (Gen. 26:22).
II. Strength in self defence. When territories were gained they could be kept and defended. He dwelt as a lion, couched and rested, fearless and secure; was annoyed by surrounding tribes (Jud. 1:11.), but overcame them. No force could prevail against them; they shattered the arm, the instrument of strength, and destroyed the head, the policy, and rule of every foe.
III. Valour in Leadership. When they had chosen their own lot, they helped to secure that of others. They were distinguished not for ease and selfishness, but for valour, promptitude, and energy.
1. They fought in obedience to Gods commands. He executed the justice of the Lord. Executed the decree to extirpate inhabitants of Canaan (cf. Numbers 32.)
2. They fought in the front ranks. Came with the heads of the people, the chiefs of other tribes, were leaders in the war. Many skulk behind in fear and reluctance. Be prominent and courageous in the good fight of faith.
3. They fought bravely. They fulfilled their promise to Moses. We ourselves will go ready armed before the children of Israel until we have brought them unto their place (Num. 32:16-17). Be helpful to others and valiant through God for right. Courage is required in every war. This crowned the efforts of Joshua with success (1, 5, 8) and raised Hezekiah to unequalled eminence among the kings of Judah (2Ki. 18:5-7). Be strong and of good courage.
HOMILETIC HINTS AND SUGGESTIONS
Deu. 33:16. Separated.
1. By the treatment he received from them.
2. By the providence of God which exalted and distinguished him. Joseph, a type of Christ, separated in personal character, in evil treatment and divine exaltation. Good will of him that dwelt in the bush.
1. The Dweller in the Bush. Not an angel, but God himself (Exo. 3:2). Hence Gods favour desired better than mans favour, fickle, uncertain, and worthless.
2. The good will of the dweller in the bush. Israels condition sad, helpless and hopeless. God appears.
1. To confirm his promise.
2. To accomplish deliverance.
3. To pledge his presence. Or,
1. A pleasing retrospect. Moses never forgot the bush, deeply impressed and marvellously strengthened by its appearance. Past experience should teach and help.
2. A wonderful revelation. Good will. Love, condescension and power to redeem. A revelation of God suited to Moses and to Israel. A great sight.
3. A solemn pledge. God had not forsaken his people nor forgotten his promise. He heard their groaning, remembered his covenant, looked upon Israel (with watchfulness and sympathetic feeling), and had respect unto them (Exo. 2:24-25.) The burning bush, the persecuted church, was not consumed, because the good will of God, of which David speaks (Psa. 106:4), was in the bush. So it is still with His in the fiery trial, in any affliction (Isa. 43:1)Trapp.
Deu. 33:17. Glory. A bullock was the most excellent of animals among the Jews, not only because of its acceptableness to God in sacrifice, but because of its great usefulness in agriculture. There is something peculiarly noble and dignified about the ox, and his greatest ornament are his fine horns. These the inspired penman has in view, as the following clause proves, and it is well known that in scripture language, horns are the emblems of strength, glory, and sovereignty (Psa. 75:5; Psa. 75:10; Psa. 89:18; Psa. 89:25; Psa. 112:9; Dan. 8:3; Luk. 1:69; Rev. 17:3.Clarke.
Push. Pushing in life. In Gods strength and by Gods opening. No push without strength, and no opening without God. Through Thee will we push down our enemies (Psa. 44:5.)
Deu. 33:18. In thy tents. Issachar, a powerful, sagacious tribe capable of great exertion and warlike achivements, in danger of luxuriant repose and subjection to more heroic men, because given to quiet pursuits and fat meadows. We must conquer and serve. Be a hero in the strife. Put on the dauntless spirit of resolution.
Deu. 33:21. With the Heads.
1. Gods cause in its nature. Holy and more sacred than the rescue of Jerusalem from infidel Turks by Crusaders.
2. Gods cause in its requirements.
(1.) Courageous leaders.
(2.) United ranks.
3. Gods cause in its rewards.
(1.) It secures the first portion, a choice purchased by bravery.
(2.) It gains the commendation and prayers of good men. Blessed be he, &c.
Dan; activity in Conflict.Deu. 33:22
Jacob had compared him to a serpent for subtlety, that suddenly darts at the horses heels and throws the rider. Moses gives prominence to strength and activity. We have:
1. The agility of youth. He shall leap. Springing and leaping, signs of agility. Spring like a lion on his prey and spread consternation around him.
2. Strength in attack. Dan is a lions whelp. The tribe remarkable for strength and prowess, courage and resolutionSamson from this tribe. Strength rightly used a blessing. The more we attack sin and act for God, the more we are enabled to do. The way of the Lord is strength to the upright.
3. Swiftness in action. He shall leap. Promptitude in decision, boldness in action most needful. Leaders in war are nimble and adventurous. Joshua exercised stratagem and courage, was prompt in action and obedient to God. O God be thou strong in our weakness that we may be ever steady in thy strength. Bp. Hall.
NAPHTALI; SATISFACTION IN DIVINE BLESSING.Deu. 33:23
1. Satisfied in acquisition of suitable territory. The possession of the sea and the south, i.e., an inheritance which should combine the advantages of the seaa healthy sea breezewith the grateful warmth of the south. Keil. Possess thou the west and the south.
2. Satisfied in possession of Gods favour. If the favour of men; this in return for courteous and obliging conduct; as the graceful hind, zealous for liberty and kind words (Gen. 49:21). Kind words never die. As a man sows will he reap. If Gods favour, this the sublimest of all possessions. It is sufficient, full with the blessing. It gives contentment. Satisfied with favour. With this we have enough, and desire no more. This satisfies heart, conscience and intellect. Gods blessing satisfies all human instincts. All misery and delusion without him. Delighting in him, all things minister to our comfort. He that cometh to me shall never hunger; and he that believeth on me shall never thirst.
My soul which flies to thee, her trust, her treasure,
As misers to their gold, while others rest.Young.
ASHER: FULNESS OF BLESSINGS.Deu. 33:24-25
Asher, the prosperous (cf. Gen. 30:15), was justly to bear the name. He was to be a child of prosperity, blessed with earthly good; he was to enjoy rest all his life long in strong fortresses. It is evident enough that this blessing is simply an exposition of the name Asher, and that Moses here promises the tribe a verification of the omen contained in its name.(Keil).
I. Numerous offspring. Blessed with children, blessed among, or more than the rest of the sons. He shall have numerous, strong and healthy children. Lo, children are an heritage of the Lord, and the fruit of the womb is his reward.
II. Social prominence. Acceptable to his brethren. Not merely beloved among his brethren, but the one specially favoured and elevated by the Lord. Asher above tribal suspicion and animosity. His influence supreme and respected.
III. Abundant prosperity. Let him dip his foot in oil. Oil for the face and oil for the feet; abundant and most famous. Like Job, he washed his steps with batter (cream or thick milk), and the rock poured out rivers of oil (alongside of me wherever I went, like the refreshing stream which followed Israel in the desert) (Job. 29:6). God provided necessities and dainties. This rich tribe had plenty in its borders and exported to other places. Out of Asher his bread snail be fat and he shall yield royal dainties (Gen. 49:20).
IV. Security in the enjoyment of this prosperity. Thy shoes iron and brass. The reference not to the feet, nor to mining, but a poetic figure for impregnable strength and defence. Their strength shall be as iron and their fortresses as brass; closed and well defended. The mountains (barriers) were mountains of brass (Zec. 6:1),
V. Strength in proportion to need. As thy days last so shall thy strength continue. Thou shalt never diminish in number, nor decay in vigour. Thy youth shall be renewed and flourish in old age. As a tribe they should not meet with disaster, but grow stronger and stronger. It may be applied to rest. Constantly exposed to irruptions and pillage, God would give confidence and security. As thy days, circumstances, vicissitudes and efforts, so shall thy rest be. When faithful to God no evil can touch, no enemy overcome us. God is my defence, I shall not be greatly moved.
STRENGTH EQUAL TO THE DAY.Deu. 33:25
Many great temporal blessings promised to Asher, none like this which is superior to all others. Strength for the day.
I. Natural strength as duration of the days. Some laid by in life through infirmities and accidents, but others vigorous and strong to the last. The back is made to meet the burden. The eye of Moses was not dim, nor his natural force abated (Deu. 34:7). Caleb at four-score and five was as strong and ready for war as in the day Moses sent hint to view the laud (Jos. 14:10-11). Fat and flourishing in old age to show that the Lord is upright.
II. Varied strength as the character of the days. Days vary in complexion. Days of light and darkness, of duty and warfare. Present days, the age in which we live, with its philantrophies, enterprises and missionary ardour. Future days, whatever they may be or bring. He hath said, I will never leave thee nor forsake thee.
III. Spiritual strength as long as days and duties last. The strength of the sufferer to bear the ills of life in patience and submission to God; of the speaker to restrain and to put forth his energy; of the soldier for aggressive and courageous warfare, for complete and constant victory. We need strength to sit still in this restless and feverish day; strength to obey when commanded to act. Strength as the condition of rest and the success of work. All your need according to his riches in glory by Christ Jesus.
Let me but bear my Saviour say,
Strength shall be equal to thy day;
Then I rejoice in deep distress,
Leaning on all sufficient grace.
STRENGTH ACCORDING TO THE DAYS.Deu. 33:25
I. It is not the design of these words to suppress forelooking and foreplanning in secular things. II. Nor are they designed to teach men that God will maintain a providence of miracles on their behalf. III. They teach us that we cannot know beforehand what help will spring up from our circumstances. IV. They also teach us that anxiety for the future is labour lost. Apply the
subject to those who
(1) Follow conscience against their interests.
(2) Wish to reform from evil habits, but fear they will not be able to hold out.
(3) Look wistfully on a Christian life, but doubt if they would be able to maintain it.
(4) Are exceedingly troubled in regard to expected events.
(5) Are troubled about relative afflictions.
(6) Are troubled about their own death.H. W. Beecher.
THE MAJESTY OF ISRAELS GOD.Deu. 33:26-29
Conclusion of blessings corresponds with introduction. The kingdom was founded in Jehovah the salvation of his people. So in conclusion Jehovah is their eternal refuge, and they are blessed in Him. These probably the last words Moses wrote. The next chapter added by another writer. Gods majesty and power set forth in splendid imagery.
I. Inimitable in his perfections. Not like the vanities of nations; if real, they cannot be compared with the Almighty.
1. Eternal in existence. The eternal Godnot of yesterday; before time, before all worlds; ever was, is, and will be the same unchangeable, wise and holy being, the everlasting God.
2. Unequalled in majesty. None like unto the God of Jeshurun. Every nation boasted of its God, but none had such a God to boast of as Israel had. Who is like unto thee, O Lord, among the gods? Who is like thee, glorious in holiness, fearful in praises, doing wonders?
II. Powerful in His protection. Thy refuge.
1. Arms to sustain. Underneath are the everlasting armsarms which never relax their embrace, never get weary and strong as omnipotence, bearing up, carrying and keeping from falling the weakest child that trusts them.
2. Strength to overcome. He shall thrust out the enemy. God drove out the heathen to plant them (Psa. 90:1). He will dislodge our enemies, open up the way, conquer principalities and powers, and put us in possession of heaven.
3. Confidence in security. Israel then shall dwell in safety. When planted by God, he is a strong tower and protection, without earthly bulwarks, alliances, and resources; even in opposition and danger God gives confidence and security. He shall dwell on high; his place of defence shall be the munitions of rocks (Isa. 33:16).
III. Constant in oversight. God never forgets, nor forsakes. No people so well provided for as Israel.
1. Abundant provision. The fountain of Jacob overflows in streams of mercies and never dries.
2. Useful provision. Corn, wine, and oil to sustain and refresh; the products of earth, wheat and barley, vines and fig-trees, and the blessings of heaven, everything needful and substantial, God give thee of the dew of heaven and the fatness of the earth.
3. Constant provision. The heavens shall drop down dew. The early and latter rain and fruits in season; no stint, no scarcity. Bread shall be given him, his waters shall be sure (Isa. 33:16).
IV. Merciful in deliverance. A people saved by the Lord. Rescued from Egypt, preserved in the desert, and ever kept from harm. This not by Israels sword nor Israels skill, but their salvation bought and defended by Jehovah. If we take the glory of national deliverances, admire and applaud the courage that gained them and the wisdom that planned them, our right hand will become palsied, and victory may be followed by shameful defeat. O Israel, trust thou in the Lord, he is their help and their shield.
V. Victorious in contest. When God undertakes, no one can contend with him; this adds madness to folly. Woe unto him that striveth with his Maker!
1. Victory is easy. Thine enemies found liars who predicted failure.
2. Victory is complete. Thou shalt tread upon, subdue all opposition; assail their high places and level them to the dust. Satan to be trod upon shortly, death and the powers of hell subdued. Free, complete, everlasting victory. Salvation is of the Lord.
THE HAPPINESS OF ISRAEL IN GOD.Deu. 33:29
God is blessed for ever and the source of blessing to his people. He derives no happiness from them but imparts it to them. Happy art thou, O Israel.
I. Happy in the presence of God. Who is their home, refuge and dwelling place. Man wants rest and blessedness, a centre of unity, a perfect home. These only found in God. Earthly home, a mere shadow, a type of eternal home. In seeking this home, God is with his people. My presence shall go with thee and I will give thee rest.
II. Happy in the salvation of God. O people saved by the Lord. Israels deliverance a type of salvation in ChristChristians like ancient Israel, a people separated, saved and exalted. Save us, O Lord our God, and gather us from among the heathen, to give thanks unto thy holy name and to triumph in thy praise.
III. Happy in the protection of God. The eternal God is thy refuge. He was the shield of their helpIsrael dwelt safely alone among enemies. Without treaties and alliances with other nations. God protects
(1) In defensive War, their shield, which nothing can pierce or turn aside. With favour wilt thou compass (crown) him as with a shield (Psa. 5:12.)
(2) In offensive War, their sword. To slay their foes, ensure their progress and gain them eminence. The sword of thy excellency.
IV. Happy in the triumph of God. Gods wonders were terrible in reality and report.
1. Fear put the enemy to flight. The terror of God was upon the cities that were round about them, and they did not pursue after the sons of Jacob (Gen. 35:5; cf. Exo. 23:27; Deu. 2:25; Deu. 11:25).
2. Fortifications were no defence. God, higher than the loftiest bulwark, rideth upon the heaven in splendour, power, and supremacy. Is this God your God? Then His heavenly favour, protection, and triumph, are yours. Happy is that people that is in such a case; yea, happy is that people whose God is the Lord.
HOMILETIC HINTS AND SUGGESTIONS
Deu. 33:23. Satisfied.
1. Men thirst, are not happy, dissatisfied.
2. Gods favour alone can satisfy, things seen and heard give no permanent enjoyment, Ecc. 1:8. Our own will, although it should obtain its largest wish, would always keep us in un-easiness (Pascal). Satisfied with favour. He that cometh to me shall never hunger, and he that believeth on me shall never thirst.
Deu. 33:26. Rideth to help.
1. The source of help. Heaven,
2. The swiftness of help. Riding as one one on horse, coming with irresistible might.
3. The majesty of help. Rides in state and splendour, in magnificence of clouds and awful grandeur.
4. The variety of help. Heaven and earth united, thunder and lightning, hail-stones and artillery, excellency on the sky. Having the celestial creatures for his cavalry, and the terrestrial for his infantry; how then can his want help (Trapp).
5. The sufficiency of help. None like him in power and disposition.
Deu. 33:27. The eternal God, Heb., the God of antiquity, that ancient of days, that Rock of Ages, who is before all things, and by whom all things consist (Col. 1:17), who is the first and the last, and besides whom there is no God (Isa. 44:6) Trapp. Thy Refuge, God the home of the soul.
1. Man a homeless creature. A wanderer in the wilderness, seeking habitation and rest.
2. God a home, for shelter, provision, and rest. Our dwelling place in all generations. Everlasting arms.
1. Long enough to embrace eternity.
2. Strong enough never to get weary.
3. Ready enough to embrace any that come.
4. Yet stretched out in patience, perseverance and love, to disobedient, rebellious children, all day long, Rom. 10:21. What a tender, compassionate attitude of God towards sinners! The glory of Gods forbearance a bitter ingredient of misery at last. The words a description of Gods power also. Power to lift up the lowest and most degraded, to protect and shelter the weakest and most timid. As the arm is the emblem of power, and of power in a state of exertion, the words here state that an unlimited and unconquerable power shall be eternally exerted in the defence of Gods church, and in the behalf of all those who trust in him. A. Clarke.
Destroy them.
1. The duty. Destroy them, spare no sin, no enemy. Not merely maim, utterly irradicate them and leave nothing undone.
2. The strength to perform it. He shall thrust out, &c. God goes before in providence, accompanies in person and equips for success.
Deu. 33:29. Happy.
1. Gods people happy in this life. Trusting in God they have contentment, hope and security. All things work together for their good, a real, solid, happiness, not momentary joy or feverish excitement. Happy art thou, O Israel.
2. Happy in death. Guilt and fear taken away, death and hell conquered. The end is peace. The battle is fought, said Dr. Payson, and the victory is won for ever, I am going to bathe in an ocean of purity, and benevolence, and happiness to all eternity.
3. Happy in the world to come. Heaven a place of peace and felicity. No discord nor disorder there. A realization of Howes conception, the blessedness of the righteous, and Baxters Saints Everlasting Rest.
Mans sickly soul, though turned and tossd for ever
From side to side, can rest on nought but thee;
Here, in full trust; hereafter, in full joy.
On thee, the promised, sure eternal down Of spirits, toild in travel through this vale.
Young.
ILLUSTRATIONS TO CHAPTER 33
Deu. 33:2. Shined. Contemplate the exalted attributes of Deity; the displays of His glory; the splendours of His throne; the amplitudes of His dominions; the angelic orders of His kingdom; the richness of His gifts, and the untouched ocean of happiness yet in reserve for His people (J. Wilson). Saints. The interest felt by the angels in all that concerns the Gospel and the eternal interests of men put on their probation, form a very humbling contrast to our cold indifference.Adams.
Deu. 33:4. Law. A law is valuable, not because it is law, but because there is right in it; and because of this rightness it is like a vessel carrying perfume; like the alabaster enclosure of a lamp.Beecher.
Deu. 33:6. Live. Every mans life lies within the present, for the past is spent and done with, and the future is uncertain.Antonius.
Deu. 33:9-11. Observed Thy word
How fond it were to wish for such a King,
And no obedience to His sceptre bring,
Whose yoke is easy, and His burthen light;
His service freedom, and His judgments right.
Waller.
Deu. 33:12. Beloved of the Lord. Two gentlemen were once riding together, and as they were about to separate, one said to the other, Do you ever read your Bible? Yes; but I get no benefit from it, because, to tell the truth, I do not feel that I love God. Neither did I, replied the other, but God loved me. This answer produced such an effect upon his friend that he said, It was as if one had lifted him off the saddle into the skies. It opened up to his soul at once the great truth, that it is not how much I love God, but how much God loves me.
Deu. 33:18-19. Going out. Trades exemplify dependence and mutual help. Precisely because no man can reach perfection in all the arts, and be a proficient in every profession, the progress of civilization requires the division of labour; not division in the sense of hostility, but a division of works with a common willmany departments with one interest, diversities of operation with the same spirit. Not more completely does the wheel of the engine depend upon the boiler, or the rod upon the valve, than one individual upon another in the more intricate and wondrous mechanism of society.
Heaven forming each on other to depend,
A master, or a servant, or a friend,
Bids each on other for assistance call,
Till one mans weakness grows the strength of all.F. D. Huntington, D.D.
Deu. 33:20. Lion. Wonderful is the case of boldness in civil business. What first? Boldness. What second and third? Boldness.Bacon.
Deu. 33:23. Satisfied with favour. My soul hath found inexpressibly, said John Brown, of Haddington, more sweetness and satisfaction in two words such as thesethy God and my Godthan all the pleasures found in the things since the creation could equal.
Give what thou canst, without thee we are poor,
And with thee rich, take what thou wilt away.
Cowper.
Deu. 33:25. Strength. Dr. Doddridge was one day talking, much depressed, his very heart desolate within him; but, says he, passing a cottage door open, I happened at the moment to hear a child reading, As thy days, so shall thy strength be. The effect on my mind was indescribable. It was like life from the dead.Jay.
Deu. 33:27. Thrust out.
Rouse to some work of high and holy love,
And thou an angels happiness shall know.
Deu. 33:28. Shield. If heaven and earth shake God hath ordained and secured that his children shall be protected as they need and when they need. When the enemy is most strongly assaulting, at the last extremity, when every other refuge shall have been swept away.Bridges. Creature extremity can never reach beyond the help of Omnipotence.
Deu. 33:29. Happy art thou, O Israel.
O Israel, blest beyond compare;
Unrivalled all thy glories are.
Jehovah deigns to fill thy throne,
And calls thine interest His own.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
E. THE BLESSING OF MOSES (Deu. 33:1-29)
Having spoken his song in the previous chapter, Moses now pronounces his blessing upon the people. Both were probably spoken on the same day, just prior to his ascension into mount Nebo and his death. In both he is bidding farewell to Israel; both are poetic in nature, and both look to the future of Gods chosen people. The one may be regarded as the counterpart of the other. In his song, however, Moses has dwelt especially on the calamities and chastizements that shall come upon Israel; in his blessing, he reveals the blessings of the future through the favor, generosity, and love of God. The tone of the one is sombre and minatory; the tone of the other is serene and cheering. The one presents the darker side, the other the brighter side, of Israels fortunes. (Pulpit)
This chapter falls into a rather natural three-fold division: (1) An introduction (Deu. 33:1-5), (2) a series of benedictions on the twelve tribes (Deu. 33:6-25), and (3) a conclusion (Deu. 33:26-29).
1. INTRODUCTION (Deu. 33:1-5)
And this is the blessing, wherewith Moses the man of God blessed the children of Israel before his death. 2 And he said,
Jehovah came from Sinai,
He rose from Seir unto them;
He shined forth from mount Paran,
And he came from the ten thousands of holy ones:
At his right hand was a fiery law for them.
3
Yea, he loved the people;
All his saints are in thy hand:
And they sat down at thy feet;
Every one shall receive of thy words.
4
Moses commanded us a law,
An inheritance for the assembly of Jacob.
5
And he was king in Jeshurun,
When the heads of the people were gathered,
All the tribes of Israel together.
THOUGHT QUESTIONS 33:15
571.
Compare and contrast chapters 32 and 33.
572.
In what sense was it true that Jehovah came from Sinai?
573.
Jehovah came to them from Mt. Sinai but in a greater sensehe came from ten thousand of holy ones!who were the holy ones? Where were they?
574.
Compare Joh. 10:27-30 with Deu. 33:3.
575.
Who is the King of Deu. 33:5?
AMPLIFIED TRANSLATION 33:15
This is the blessing with which Moses the man of God blessed the Israelites before his death.
2 He said, The Lord came from Sinai and beamed upon us from Seir; He flashed forth from Mount Paran, from among ten thousands of holy ones, a flaming fire, a law, at His right hand.
3 Yes, He loves [the tribes] His people; all those consecrated to Him are in Your Hand. They followed in Your steps; they [accepted Your word and] received direction from You,
4 When Moses commanded us a law, as a possession for the assembly of Jacob.
5 [The Lord] was King in Jeshurun (Israel) when the heads of the people were gathered, all the tribes of Israel together.
COMMENT 33:15
Some of the outstanding manifestations of Gods power or goodness toward Israel are reviewed here, as a proper introduction to the blessings to be described in the immediate verses following. It is poetry appropriate for the past forty years of Jehovahs guardianship!
JEHOVAH CAME FROM SINAI (Deu. 33:2)See also Psa. 68:8. And mount Sinai, the whole of it, smoked, because Jehovah descended upon it in fire. . . . And Jehovah came down upon mount Sinai, to the top of the mount: and Jehovah called Moses to the top of the mount (Exo. 19:18; Exo. 19:20) all, of course, in preparation for the giving of the law (Deu. 33:4). This was well known, but its mention emphasized at once the power of God, and his desire to use his power for Israels good, The next phrase again demonstrates these characteristics of the Father.
AND ROSE FROM SEIR UNTO THEM (Deu. 33:2)Mount Seir, the land of Seir, and the field of Edom, are, for most practical purposes, synonymous. This is the mountainous tract which runs along the eastern side of the Arabah, and was occupied by the descendants of Esau. It was through the divine intervention of God that Israel was enabled to pass through their land. See Deu. 2:1-8, especially the comments on Deu. 33:4.
HE SHINED FORTH FROM MOUNT PARAN (Deu. 33:2)perhaps a peak in the wilderness of Paran (Jebel Makrah?). If so, it is most likely used here by metonymy for that high limestone plateau containing the very important station of Kadesh Barnea. As in Deu. 1:1, it is difficult to restrict Paran to a small area. But as we saw in chapters one and two, Kadesh, more than any other place, was the hub of Israels activity in the wilderness.
HE CAME FROM THE TEN THOUSANDS OF HOLY ONES (Deu. 33:2)Translators have had great difficulty with the last half of this verse. Perhaps no other passage in Deuteronomy has been so variously rendered. Rotherham has:
He shone forth out of Mount Paran,
Yea he came out of holy myriads,
Out of his right hand [proceeded] fire to guide them.
What fire? At the hazard of being very obvious, could this refer to the pillar of fire that (along with the cloud by day) abode in the wilderness of Paran (Num. 10:12)? Israel, after all, abode in Kadesh many days (Deu. 1:46), which necessarily meant a prolonged stay by night of the pillar of firea token both of Gods nearness and leading. See Exo. 13:21-22.
Whatever the interpretation of the above phrase, the purpose of all these acts of God is made clear in the next verse:
YEA, HE LOVETH THE PEOPLE; ALL HIS SAINTS ARE IN THY HAND (Deu. 33:3)And this is why he has protected and cared for Israeland why he will do so. He loves his children, and he could say with his son, no one shall snatch them out of my hand (See Joh. 10:27-30).
MOSES COMMANDED US A LAW, etc. (Deu. 33:4-5)Ferrar Fenton renders these verses (beginning with Deu. 33:3),
On your hand let them trust,
At your word rise and march,
Let Moses give them Laws
As Prince of Jacobs Host
And be Yeshuruns Leader
Controlling the Nations Chiefs,
Uniting Israels Tribes.
But the overwhelming majority of translators (as well as the lexicons of Baumgartner and Gesenius), refer this kingship to God. Compare Psa. 84:3; Psa. 149:2, etc. Thus
the Lord
became king in Jeshurun . . . (R.S.V.).
Fuente: College Press Bible Study Textbook Series
XXXIII.
MOSES LAST BLESSING.
(1) Moses the man of God blessed the children of Israel.The title man of God is here used for the first time. Its counterpart is to be found in Deu. 34:5 : Moses the servant of Jehovah died. The more any man is a servant to Jehovah, the more is he a man of Elohim to his fellow-men. After Moses, Elijah and Elisha are more especially described by this title (man of God ) in the Old Testament.
Blessed . . . Israel before his death.And if not then, when should he? (Rashi.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1. This is the blessing This farewell benediction is to be connected with the song in the preceding chapter. That is a prophecy of the future of Israel as a nation; this is a blessing on the tribes in their individual character.
Moses, the man of God In Jos 14:6, Caleb also speaks of Moses as the “man of God.” The same expression is used in the inscription to Psalms 90. The term is applied to one who has intercourse with God and revelations from him. Comp. 1Sa 9:6; 1Ki 12:22 ; 1Ki 13:14.
Deu 33:2-5 constitute the introduction to the blessings upon the tribes, the giving of the law, and the selection of Israel to be the people of God.
Fuente: Whedon’s Commentary on the Old and New Testaments
Chapter 33 The Final Blessing of Moses On His People.
The dying words of a righteous man were in those days seen as having special significance. It was recognised that at such a time a man might receive unusual insights, and his words were indeed seen as actually affecting that future in some way. We are given no context for the blessing which is simply slipped in here as the final words of Moses.
Deu 33:1
‘ And this is the blessing, with which Moses the man of God blessed the children of Israel before his death.’
This poem is stated to be a blessing given by Moses, ‘the man of God’ (compare for ‘man of God’ Jos 14:6; 1Sa 9:6 ; 1Sa 9:10; 1Ki 13:1; 1Ki 13:8 ; 1Ki 17:18, etc.), the great prophet, as a blessing on the children of Israel with his death in view (compare Jacob in Genesis 49 for a similar blessing on which in fact this one draws). A man’s dying words were seen to be imbued with great power, and as being formative for the future, especially when that man was a prophet. And this blessing was especially significant in view of the fact that Moses knew that his death would mark a new beginning for Israel as they entered the promised land.
The basic message in his words is the revelation of the God of Sinai and the greatness of His power, ideas which both begin and end the poem, something very relevant to what Israel were about to face. Their future is caught up in the greatness of Yahweh. The mention of Sinai suggests that the poem was originally written down separately and later incorporated into Deuteronomy by Moses or his scribe as part of his benediction. Elsewhere in Deuteronomy Sinai is never mentioned, Moses always referring to Horeb, which probably indicated the wider area in which Mount Sinai was situated to include the place where the people gathered (this would be similar to his use of ‘the place’ which Yahweh would choose, rather than mentioning the actual Sanctuary). But this was poetry and required vividness and directness, and therefore Sinai is distinctly mentioned, and in the poem it is important that it is the Mountain of God.
Between these revelations of Yahweh’s glory and power at beginning and end are detailed blessings on the tribes. The detail concerning the tribes has Jacob’s last words in Genesis 49 very much in mind, but is varied as a result of Moses’ own experiences with the tribes. As the years had gone by he had seen them for what they were, their weaknesses and their strengths, and he had in his prophetic instinct some understanding of what their future could be if they were obedient to Yahweh.
It will be clear that he had outwardly more enthusiasm for some than for others. He had observed them all over the years and knew them intimately, but he only waxes eloquent over two, Levi which is exalted because of its vital place in God’s work on behalf of His people, and Joseph. But the latter is partly as a result of Genesis 49, where Joseph is also dealt with extensively and from which he extracts some material. However, it may also partly be because he has great hopes for them in view of their size and what Jacob promised for them.
It will be noted immediately that there is no mention of Simeon among the twelve tribes. For us that is but a technicality requiring explanation, but for the tribe of Simeon it must have been devastating. To be left out of such a blessing would have been seen as very significant. Why then were they omitted?
Note: The Non-mention of Simeon.
There can only be one of two possible explanations for the non-mention of Simeon, for it could not have been by inadvertence. The first is that there was some special reason for its omission, probably of a disciplinary kind, and the second that the tribe of Simeon had by the time the poem was written faded into insignificance.
The evidence stands firmly against the second. The evidence demonstrates that Simeon continued to appear throughout the centuries as alive and well. See for example 1Ch 12:25; 1Ch 27:16 ; 2Ch 15:9; 2Ch 34:6. It is clear that in the tradition Simeon were seen as able to provide numerous fighting men at various times, and were seen as having numerous cities in the time of Josiah. We may choose to ignore the evidence, but it is there, and there is little actual evidence the other way. For even though in Judges 1 they played second fiddle to Judah, there was no suggestion that they were absorbed by them. Their separate existence was still seen as continuing.
So if the fact that Simeon is not mentioned in the blessing is not due to Simeon disappearing from history, something which in fact on the evidence did not happen, to what can it be ascribed?
One reason was undoubtedly because one tribe had to drop out in the poem in order to maintain the sacred number twelve if both Ephraim and Manasseh were to be mentioned. We note that the tribes of Israel are listed a number of times throughout Scripture and always maintained at twelve, with the result that when Ephraim and Manasseh were seen as separate tribes another had always to be omitted. In the list in Genesis 49 the actual twelve sons were listed, as we would expect. Here in this list Simeon is omitted. In 1Ch 27:16 Asher and Gad were omitted while Simeon was reintroduced, the twelfth tribe then being the half tribe of Manasseh. In Revelation 7 the names of Ephraim and Dan were omitted, although Ephraim comes in as Joseph. But why should Moses select Simeon to be omitted at this time?
The probable reason is to be found in the recent behaviour of the tribe of Simeon. For the fact was that they had recently, and very severely, blotted their reputation, so much so that the omission of their name was probably intended to be an indicator to them of God’s disapproval, a warning that if they did not reform their name might be blotted out of Israel completely. It demonstrated that at this time Yahweh was not pleased with them and that nothing was expected of them, nor could they expect anything of Him, because they had openly defied Him (Num 25:14). The indication is thus that they were to see themselves as still under probation for that incident and that they were therefore being passed over in silence. They were being called on to purge their contempt.
Even prior to this incident Simeon had previously had a bad reputation. Like Reuben because of his behaviour with his father’s concubine, Simeon too had originally come under wrath for their behaviour, along with Levi, in the affair at Shechem which Jacob never forgot (Gen 49:5 compare Genesis 34). But unlike Levi they had not done anything to redeem themselves. Rather they had made their situation worse. For at the first great test following the movement towards the promised land after the years of waiting, they were prominent in their disobedience to Yahweh. This occurred at Baal-peor (Numbers 25). Here Israel demonstrated something of what the future would hold by failing the first time that they came in close touch with local idolatry. As they abode in Shittim some of them began to commit whoredom with the daughters of Moab and ‘joined themselves with Baal-peor’ (Num 25:1). They became involved with the local Moabite religion and its sexual misbehaviour. The result was that all those involved, especially the chiefs, were sentenced to be put to death (Deu 33:4-5).
And there it might have ended. But worse was to follow. A prince/chieftain of the tribe of Simeon deliberately defied Yahweh and Moses, and even while the children of Israel were coming to Yahweh in mourning for their sin (Deu 33:6), he blatantly brought into the camp a Midianitish woman, seemingly with the support and encouragement of his fellow-tribesmen (‘brought to his brothers’ – Deu 33:14), and this clearly in connection with participation in idolatrous worship. It was an open act of defiance against Yahweh and against Moses in the very thing which had been condemned, and it was carried out in the very camp of Israel itself and in the sight of Yahweh.
And it was then, as before in the molten calf incident, that Levi stepped in to support Yahweh’s name, this time through the action of Phinehas, son of Eliezer, son of Aaron, who seizing a spear, followed the Simeonite prince into his tent and slew both him and the woman. Thus were Simeon and Levi divided before Yahweh, with Phinehas being praised by Yahweh for his righteous act and the prince of Simeon being dead in shame, having died for disgracing Israel. Levi were prominent in righteousness and Simeon were in deep disgrace. Levi indeed had averted the plague that Simeon had brought on Israel. This then almost certainly explains why Simeon were dropped here, in contrast with the blessing of ‘Simeon and Levi’ in Gen 49:5, with the blessing going to Levi alone. The blackened name of Simeon could not be mentioned along with Levi’s (as it had been in Jacob’s blessing).
But that was not to say that Simeon were excluded from the confederacy altogether. We may still see the blessing of ‘the twelve tribes’ as a whole as confirmation that the whole of Israel were to receive the blessings in an overall way, and that would therefore include Simeon, but not as a separate identity. For the point was that Simeon were excluded from the distinctive features that belonged to the others. They were not named. There was nothing to say about them. One twin was exalted, the other unmentioned. It was a clear warning to both Simeon and all Israel of what their rebellion had meant and what such rebellion could mean in the future. It was a warning ‘shot across the bows’. It was a firm reminder that those who rebelled were in danger of being blotted out.
Simeon were not to see from it that they were totally rejected, that they were blotted out of Israel, but rather that they were out of favour and in need of repentance and contrition. It was a warning of what they had lost and that they needed to be careful in the future if they were to be restored to favour. It was a warning of the danger of being blotted out. They had to recognise that in order to be named in Israel they must prove themselves worthy. And the same message would go over to the whole congregation of Israel every time the song was sung. The warning would rank along with that of the death of Moses.
But the dropping out of their name then meant (and this was also possibly partly a cause as well) that a way had to be found to maintain the covenant ‘twelve’. This was achieved by including both Ephraim and Manasseh. Twelve was a number to be maintained at all costs because the number was seen as significant and sacred for the binding together of the tribes, Having twelve (or elsewhere six) in such a confederation seems to have been seen as a sacred requirement for such an alliance among the Terah and Abrahamic tribes, compare Gen 22:20-24; Gen 25:13-16.
Simeon and Levi were seemingly twins, and had clearly regularly worked together in mutuality in the past, and in the past when they had been blessed, they had been blessed together (Gen 49:5). Now the deliberate dropping of Simeon’s name spoke loudly of how Levi had been restored to favour so that they were the blessed of Yahweh, while the non-mention of Simeon declared the very opposite about them. Like Moses they were not totally excluded from Yahweh’s favour, but nevertheless had to be punished for their failure at Baal-peor.
There was something else stark that stood out from the omission of their name. It was that their tie with Levi no longer stood. The incident of the molten calf, with its consequent result for Levi, may well be seen as having have broken this mutuality, with the incident of the Midianite woman confirming it. Levi could now show Simeon no special favours. They had a responsibility to Yahweh, and Simeon dropped out of the reckoning.
Thus Simeon would as a result of events recognise that they would have to seek another partner among the Leah tribes. They were no longer in close standing with Levi. Levi were, after all, no longer an ordinary tribe and working together with them would be difficult. They were now Yahweh’s possession. So Simeon may well even at this time, and possibly even earlier, have turned to their brother tribe of Judah. For the fact is that Simeon would later (Judges 1) very much come to be seen as working closely with Judah, possibly even developing a joint leadership of elders from both tribes, in such a way that they would both see themselves, while maintaining their distinctive identities, as coming under the same umbrella. Indeed it may be that the disgracing of the Simeonite chieftain in such a severe manner had resulted in Simeon coming under the leadership of Judah and thus not being at this time distinguished as a separate tribe for the purpose of the blessing (they had lost a good number of their top leadership – Num 25:4). This would explain why Simeonite cities are also listed as cities of Judah in Joshua 15.
However, such relationships between neighbourly elements take long periods of mutuality to build up. It would only be after Levi had been given their unique position that Simeon, feeling bereft, may well have looked for another mutual partner in the Leah sub-confederacy, during the long stay around Kadesh, and in the wilderness, finding one in Judah. It is also interesting to note that in Judges also the mention of Simeon is quietly dropped once they have been initially introduced. They appear to have in some way become seen as secondary. Their shame still hung over them.
This would then further explain why, in the book of Joshua, Judah and Simeon were seen as given a joint lot, then divided between them, as is suggested from the lists of towns allocated to each (see Jos 19:9). This being so it may be that in this blessing Simeon could see themselves as blessed in Judah. However the Chronicler clearly demonstrates that Simeon retained their separate identity within the alliance (1Ch 12:25; 1Ch 27:16; 2Ch 15:9; 2Ch 34:6). They were never totally merged into Judah, as the narrative in Judges 1 also makes clear. Thus their non-mention would still have been seen as a blow. It was an indication of the way their actions at Baal-peor were seen as having diminished them.
(But we are not because of this to see Simeon and Judah as separate from the general invasion. Their campaign in fact progressed from north to south, not from south to north. While acting separately they did so as part of the general movement out of Jericho and Gilgal. Judah had been a leader among his brothers, taking over from Reuben (Gen 43:3; Gen 43:8) and this sense of possibly unconscious superiority had no doubt passed down as the tribe had grown. With Joseph’s obvious superiority in Egypt it was natural that Judah would for this reason tend to isolate itself and stand aloof, even while remaining a part of the loose family confederacy. They could not take kindly to being subservient. But over the years, as the position of ‘Joseph’ weakened with the change of Pharaohs, the position would become ameliorated but it would remain nevertheless, and Moses was no doubt fully aware of the tensions it produced).
(End of note.)
The poem was probably written down by Moses with a view to recitation at the annual festivals, as a reminder and assurance of Yahweh’s promises for the future. As a competent leader he would want to ensure the future for his people and give them permanent assurance of God’s coming blessings. It is possible that in the original oral ceremony held by the dying leader some indication of Simeon’s inclusion may have been given, even though they were in disgrace. But the ‘covenant blessing’ required that there be only twelve names and Simeon’s error was too recent. Thus they were deliberately omitted. But the maintenance of the number ‘twelve’ was seen as sacred and ever later maintained, and included within its umbrella all Israel. For Israel was later see as splitting into ‘ten’ and ‘two’ (1Ki 11:31; 1Ki 11:35; 1Ki 12:21). We are not told how Simeon fitted in to that, but their existence was clearly seen as continuing.
Fuente: Commentary Series on the Bible by Peter Pett
Deu 33:8 And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah;
Deu 33:8
Deu 33:8 Comments – The Urim and Thummim were stones kept in a pouch on the high-priest’s breastplate, used in determining God’s decision in certain questions and issues. Adam Clarke cites the Latin poet Ovid, who writes of just such a casting of stones. In the ancient custom of casting lots, two stones of black and white were used in casting a vote. The white stone was a symbol of good fortune or of innocence while the black stone symbolized bad luck or guilt.
“It was the custom in ancient times to use white and black pebbles, the black for condemning prisoners and the white for freeing them from the charge. At this time also the fatal vote was taken in this way; and every pebble that was dropped into the pitiless urn was black! But when the urn was turned and the pebbles poured out for counting, the colour of them all was changed from black to white; and so, by the will of Hercules, the vote was made favourable, and Alemon’s son was freed.” ( Metamorphoses 15.41) [37]
[37] Ovid, Metamorphoses, vol. 2, trans. Frank J. Miller, in The Loeb Classical Library, eds. T. E. Page, E. Capps, and W. H. D. Rouse (London: William Heinemann Ltd, 1958), 367-368. See Adam Clarke, Revelation, in Adam Clarke’s Commentary, Electronic Database (Seattle, WA: Hendrickson Publishers Inc., 1996), in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), notes on Revelation 2:17.
Listed are all uses of the Urim and Thummim in the Holy Bible:
Exo 28:30, “And thou shalt put in the breastplate of judgment the Urim and the Thummim ; and they shall be upon Aaron’s heart, when he goeth in before the LORD: and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.”
Lev 8:8, “And he put the breastplate upon him: also he put in the
breastplate the Urim and the Thummim .”
Num 27:21, “And he shall stand before Eleazar the priest, who shall ask counsel for him after the judgment of Urim before the LORD: at his word shall they go out, and at his word they shall come in, both he, and all the children of Israel with him, even all the congregation.”
Deu 33:8, “And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah;”
1Sa 28:6, “And when Saul enquired of the LORD, the LORD answered him not, neither by dreams, nor by Urim , nor by prophets.”
Ezr 2:63, “And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and with Thummim .”
Neh 7:65, “And the Tirshatha said unto them, that they should not eat of the most holy things, till there stood up a priest with Urim and Thummim .”
Deu 33:11 Bless, LORD, his substance, and accept the work of his hands: smite through the loins of them that rise against him, and of them that hate him, that they rise not again.
Deu 33:11
Gen 32:25, “And when he saw that he prevailed not against him, he touched the hollow of his thigh ; and the hollow of Jacob’s thigh was out of joint, as he wrestled with him.”
Deu 33:17 His glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth: and they are the ten thousands of Ephraim, and they are the thousands of Manasseh.
Deu 33:17
Fuente: Everett’s Study Notes on the Holy Scriptures
The Blessing of Moses.
As the aged patriarch Jacob laid his blessing upon his sons in the form of prophecies, so Moses, before being gathered to his people, spoke a prophetic blessing upon the people whose leader he had been for forty years. By the inspiration of God he was able to foretell the fortunes of the individual tribes, both as an encouragement and as a warning to them.
v. 1. And this is the blessing wherewith Moses, the man of God, v. 2. And he said, The Lord came from Sinai, and rose up from Seir unto them; he shined forth from Mount Paran, and he came time ten thousands of saints. v. 3. Yea, he loved the people, v. 4. Moses, v. 5. And He, v. 6. Let Reuben live and not die, and let [not] his men be few. v. 7. And this is the blessing of Judah: and he said, Hear, Lord, the voice of Judah, and bring him unto his people, v. 8. And of Levi he said, Let thy Thummim and thy Urim, v. 9. who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children; for they have observed thy Word and kept Thy covenant. v. 10. They shall teach Jacob Thy judgments and Israel Thy Law; v. 11. Bless, Lord, his substance, v. 12. And of Benjamin he said, The beloved of the Lord, v. 13. And of Joseph he said, Blessed of the Lord be his land, for the precious things of heaven, v. 14. and for the precious fruits brought forth by the sun, v. 15. and for the chief things, v. 16. and for the precious things of the earth and fullness thereof, v. 17. His glory is like the firstling of his bullock, and his horns are like the horns of unicorns, v. 18. And of Zebulun he said, Rejoice, Zebulun, in thy going out, v. 19. They shall call the people unto the mountain, v. 20. And of Gad he said, Blessed be he that enlargeth Gad, v. 21. And he provided the first part for himself, v. 22. And of Dan he said, Dan is a lion’s whelp, v. 23. And of Naphtali he said, O Naphtali, satisfied with favor, v. 24. And of Asher he said, Let Asher be blessed with children, v. 25. Thy shoes shall be iron and brass, v. 26. There is none like unto the God of Jeshurun, v. 27. The eternal God is thy Refuge, v. 28. Israel then shall dwell in safety alone, v. 29. Happy art thou, O Israel,
Fuente: The Popular Commentary on the Bible by Kretzmann
EXPOSITION
MOSES‘ BLESSING.
Before ascending Mount Nebo, to take a view of the land he was not permitted to cuter and then to die, Moses took farewell of the people he had so long guided and ruled, by pronouncing on them a blessing in their several tribes. This blessing was probably spoken on the same day as the song recorded in the preceding chapter, and to the same assembly. The one may be regarded as the counterpart of the other. In the song, Moses dwells chiefly on the calamities that were to befall the people because of their apostasy; in the blessing, he depicts the benefits that were to be enjoyed by them through the Divine favor. The tone of the one is somber and minatory; the tone of the other is serene and cheering. The one presents the darker side, the other the brighter side, of Israel’s fortunes. Both were fitting utterances for the occasion: the one the farewell warning, the other the farewell benediction, of him who had so long proved them and known their ways; who, whilst he desired their welfare, feared they might forfeit this by their folly and sin; and who sought, both by warning and by blessing, to encourage them to pursue that course by which alone prosperity and happiness could be secured.
The blessing consists of a series of benedictions on the several tribes (Deu 33:6-25), preceded by an introduction (Deu 33:1-5), and followed by a conclusion (Deu 33:26-29).
Deu 33:1-5
Introduction. The blessing opens with an allusion to the making of the covenant and the giving of the Law at Sinai, when the Lord revealed himself in glory and majesty as the King of Israel, in order at the outset to fix the minds of the people on the source whence alone blessing could come to them. God’s love to Israel is celebrated, and the intention and end of his choice and elevation of Israel to be his people is declared.
Deu 33:1
Moses the man of God. This appellation is applied to Moses only here and in Jos 14:6 and the heading of Psa 90:1-17. The phrase, “man of God,” indicates one favored with Divine communications, and employed as God’s messenger to men (cf. 1Sa 9:6; 1Ki 12:22). In this heading, the author of the blessing is clearly distinguished from the person by whom it was inserted in this place.
Deu 33:2
And he said. Here begin the words of Moses. He commences by depicting the majesty of Jehovah as he appeared to Israel when he came to make the covenant with them and give them his Law. The Lord came from Sinai, and rose up from Seir unto them, etc. Seir is the mountain land of Edom to the cast of Sinai. Mount Paran is probably the range of lofty hills which form the southern boundary of the Promised Land to the north of the desert of Et-Tih. These places are not mentioned as scenes of different manifestations of the Divine glory, but as indicating the extent to which the one manifestation given at Sinai reached. The light of the Divine glory that rested on Sinai was reflected also from the mountains of Seir and Paran (cf. Heb 3:3; Jdg 5:4). He came with ten thousands of saints; rather, he came from ten thousands of holy ones; literally, out from myriads of holiness; i.e. “from his celestial seat, where myriads of angels surround his throne” (Rosenmller). The rendering “with,” though that of the Targum, LXX; and Vulgate, cannot be retained; nor does Scripture represent God as attended by angels when he comes forth to manifest his glory to men. They are represented as surrounding his throne in heaven (1Ki 22:19; Job 1:6; Dan 7:10), as his servants awaiting his behest, and his host that do his pleasure (Gen 28:12; Gen 32:2, Gen 32:3; Psa 103:21); and God is represented as dwelling in the midst of them (Psa 68:17). Hence he is represented here as coming forth from among them to manifest himself to his people. A fiery law. There is a various reading here; instead of , fire of law, many codices have in one word, and this is supported by the Samaritan text and other authorities, and is accepted by most critics and interpreters. It is a fatal objection to the textual reading that is not a Semitic word, but one of Persian origin, brought by the Jews from Babylonia, and found only in the post-exilian books (Est 1:8, Est 1:19; Est 2:8, Est 2:12; Est 3:8, Est 3:14; Est 4:11, Est 4:15; Ezr 7:12, Ezr 7:21; Ezr 8:36; Dan 2:9, Dan 2:13, Dan 2:15; Dan 6:5, Dan 6:9, Dan 6:13, Dan 6:16); and in them as applied to the Law of God only by heathens. It is, therefore, altogether improbable that this word should be found in any Hebrew writing anterior to the Captivity. Besides, what is the sense of , supposing to mean “law?” The words cannot be rendered, as in the Authorized Version, by “fiery law;” they can only be rendered by “a fire, a law,” or “a fire of law,” and What either of these may mean it is not easy to see. The ancient versions vary here very considerably: LXX; : Vulgate, fin dextera ejus ignea lex; Targum of Onkelos, “Written by his right hand, from the midst of the fire, a law gave he to us;” Syriac, “With myriads of his saints at his right hand. He gave to them, and also caused all peoples to love them.” The best Hebrew manuscripts have as one word. The Masoretic note is, “The Chatiph is one word, and the K‘ri two.” The word is best explained as a compound of , fire, and , an Aramaic word signifying to throw or dart; the Syriac, see Syriac word, or the Hebrew , having the same signification, so that the meaning is “fire-dartings:” from his right hand went rays of fire like arrows shot forth (cf. Hab 3:4; Exo 19:16). To them; i.e. to the Israelites, to whom this manifestation was vouchsafed.
Deu 33:3
Yea, he loved the people. The proper rendering is, he loveth peoples (). This is generally understood of the tribes of Israel; but some would understand it of nations in general, on the ground that such is the proper meaning of the word, as in Deu 32:8 and other places. A reference to nations at large, however, would seem incongruous here; and the use of the word in relation to Israel in such passages as Gen 28:3; Jdg 5:14; Isa 3:13; Hoe. Isa 10:14; Zec 11:10, justifies the taking it so here. All his saints are in thy hand. The people of Israel are here called God’s saints, or holy ones, because they were chosen by and consecrated to him. It is not probable, as some suggest, that the angels are here intended. The change from the third person to the second is not uncommon in Hebrew poetry (cf. Deu 32:15; Psa 49:14, etc.). They sat down at thy feet. The verb rendered “sat down” here () is found only in this passage, and is of uncertain meaning. Kimchi explains it as “they united or assembled together to follow thy steps;” Knobel makes it “they wandered at thy feet,” and understands it of Israel’s following the lead of Jehovah in the wilderness, when the ark of the covenant preceded them in their march; Gesenius and Furst, “they lie down at thy feet.” This last is accepted by Keil, and seems to have most in its favor. Every one shall receive of thy words. Some render here, they rise up at thy words; but though the verb is sometimes used intransitively, it is properly an active verb, and there seems no reason why it should not be so regarded here: every one receives [the singular, , used distributively] thy words.
Deu 33:4
Moses here, identifying himself with the people, uses the third person, and includes himself among those to whom the Law was given; cf. Psa 20:1-9; Psa 21:1-13; where David not only speaks of himself in the third person, but addresses such prayers for himself as could only be offered by the people for their king (cf. also Jdg 5:12, Jdg 5:15; Hab 3:19). Even the inheritance of the congregation. The “even,” which the translators of the Authorized Version have inserted here, were better omitted; the words are in apposition to “law.” The Law which Moses communicated to Israel was to remain with them as the inheritance of the congregation. The Bishops’ Bible and the Geneva Version have, more correctly, “for an inheritance of the congregation.”
Deu 33:5
Some refer this to Moses, but Moses was never recognized as king in Israel: he “was faithful in all his house as a servant” (Heb 3:5); but Jehovah alone was King (Exo 15:18; Psa 47:6, Psa 47:7). Jeshurun (cf. Deu 32:5). The gathering together refers to the assembling of the people at Sinai, when Jehovah came forth as their King to give them his Law.
Deu 33:6-25
Blessings on the tribes individually. With these may be compared the blessing which Jacob pronounced on his sons as representing the tribes of which they were the heads. The two resemble each other in many points; the differences are such as naturally arose from the different relations of the speakers to the objects of their address, and the changes in the condition and prospects of the tribes which during the lapse of centuries had come to pass.
Deu 33:6
And let not his men be few. The negative, though not expressed in the Hebrew, is to be carried into this clause from the preceding. Though the rights of primogeniture had been withdrawn from Reuben, and Jacob had declared that he should not excel, Moses here assures the tribe of continuance, and even prosperity. Their number was not to be small; which was, perhaps, said to comfort them, in view of the fact that their numbers had greatly diminished in the course of their wanderings in the desert (comp. Num 1:21 with Num 26:7). At no time, however, was this tribe numerous as compared with the others; nor was it ever distinguished either by the enterprise of its members or by the eminence of any of them in the councils of the nation or the management of affairs.
Deu 33:7
The blessing on Judah is in the form of prayer to Jehovah. As Jacobhad promised to Judah supremacy over his brethren and success in war, so Moses here names him next after Reuben, whose pre-eminence he had assumed, and prays for him that, going forth at the head of the tribes, he might return in triumph, being helped of the Lord. Let his hands be sufficient for him; rather, with his hands he contendeth for it (to wit, his people). here is not the adj. much, enough, but the part. of the verb , to contend, to strive; and is the aeons, of instrument. The rendering in the Authorized Version is grammatically possible; but the meaning thereby brought out is not in keeping with the sentiment of the passage; for if Judah’s hands, i.e. his own power and resources, were sufficient for him, what need had he of help from the Lord?
Deu 33:8-11
The blessing on Levi is also in the form of a prayer. In Jacob’s blessing, Simeon is joined with Levi, but Moses passes him over altogether, probably because, as Jacob foretold, he was to be scattered among his brethren (Gen 49:7), and so lose his tribal individuality. Simeon, however, is included in the general blessing pronounced on Israel; and as this tribe received a number of towns within the territory of Judah (Jos 19:2-9), it was probably regarded as included in the blessing on that tribe. Thy Thummim and thy Urim; thy Right and thy Light (cf. Exo 28:30). The high priest wore the breast-plate on which these were placed when he went in before the Lord; and this is here represented as the prerogative of the whole tribe. Thy holy one; i.e. Levi, the tribe-father, representing the whole tribe to which the blessing applies; hence in the following verses the verb passes into the plural. For “holy one,” it would be better to read “pious” or “godly one;” literally, the man thy pious one. Some would render “the man thy favored one,” or “the man of thy friendship;” but this is wholly arbitrary, the word () has no such meaning. To explain this more particularly, reference is made to the trials at Massah and the waters of Meribah (strife), when the people rebelled and murmured against Moses and Aaron, whereby the piety of these men was put to the test, and in them, the heads of the tribe of Levi, the whole tribe was proved. (On Massah, see Exo 17:1-7; and on the waters of strife, see Num 20:1-13.) In these trials, Levi had proved himself faithful and godly, having risen up in defense of the honor of Jehovah, and in support of his covenant, though in the latter case both Moses and Aaron stumbled. Who said unto his father and to his mother, etc. This refers to what is narrated in Exo 32:26-29, when the Levites drew their swords against their brethren at the command of Moses, to execute judgment without respect of person, because of the sin of the people in the matter of the golden calf (of. also Num 25:8, and, for the principle here implicitly commended, see Mat 10:37; Mat 19:29; Luk 14:26). Because of their zealous devotion to the claims and service of the Lord, the dignity of the priesthood had been conferred on this tribe; and to them belonged the high office of being instructors of the people in Divine things, and of presenting the sacrifices of the people to the Lord. For those entrusted with such an office, nothing was more to be desired than that they should be blessed with power rightly to discharge the duties of their office, that their service should be accepted with favor, and that their enemies and haters should be foiled and rendered impotent; and for this Moses prays on their behalf.
Deu 33:12
Benjamin, the beloved of his father, is also the beloved of the Lord, and would be cared for and protected by him. Shall dwell in safety by him; shall dwell securely upon him, i.e. resting on him. Shall cover him. The word rendered “cover” () occurs only here; construed with , upon, it conveys the idea of sheltering: he continually is sheltering him. And he shall dwell between his shoulders. “To be between the shoulders” is to be carried on the back (cf. 1Sa 17:6); and as a father might thus bear his child, so should Benjamin be borne of the Lord. There can be no doubt that Benjamin is the subject of this clause; to understand it of Jehovah dwelling on the shoulders of Benjamin, in the sense of having the temple, the place of his rest, within the territory of Benjamin, is too violent and far-fetched an interpretation to be admitted. In the change of subject in the three clauses of this verse, there is nothing strange, since such a change repeatedly occurs, and is found even in prose, as e.g. 2Sa 11:13. “To dwell upon God, and between his shoulders, means as much as to lean upon him; the similitude being taken from fathers who carry their sons while yet small and tender” (Calvin).
Deu 33:13-17
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 , “for dew,” read , above”the 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 Gen 49:13-16. Literally, it is from, etc.; , the expressing the instrumental cause of the blessing, of which the Lord is the efficient cause. The noun , literally, excellency, preciousness, occurs only here and in Son 4:13, Son 4:16 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 (Exo 3:1-22.), 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 (, from , 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, , 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.
Deu 33:18, Deu 33:19
Zebulun and Issachar, the two last sons of Leah, are taken together by Moses; and Zebulun, though the younger son, is placed first, in accordance with Gen 49:13. Success in enterprise, and felicity at home, are assured to both. “Although ‘going out’ (enterprise, labor) is attributed to Zebulun, and ‘remaining in tents’ (the comfortable enjoyment of life) to Issachar, in accordance with the delineation of their respective characters in the blessing of Jacob, this is to be attributed to the poetic parallelism of the clauses, and the whole is to be understood as applying to both in the sense suggested by Graf, ‘Rejoice, Zebulun and Issachar, in your labor and your rest'” (Keil). They shall call the people unto the mountain; rather, they shall call nations to the mountain, i.e. the mountain of the Lord’s inheritance (Exo 15:17), the place of his sanctuary. Sacrifices of righteousness; i.e. sacrifices offered according to God’s Law, and in a manner and a spirit well pleasing to him (Psa 4:6; 51:21). They shall suck of the abundance of the seas, etc. The treasures of both sea and land should be theirs. The Targumist Jonathan Ben Uzziel explains this as referring especially to the obtaining of the rich purple dye from the shell of the oyster (murex Syrius), and the producing of mirrors and glass vases from the sand. The existence of vitreous sand on the coast of Zebulun is attested both by Strabo and Pliny.
Deu 33:20, Deu 33:21
As in the blessing of Shem by Noah, God is praised for Shem’s prosperity (Gen 9:26), so here God is praised for the enlargement of the warlike tribe of Gad (cf. Gen 49:19). He dwelleth as a lion; rather, as a lioness. Though the noun has a masc. termination, usage shows that it was the female and not the male that was thereby designated (see e.g. Gen 49:9; Num 24:9, where it can hardly, be a mere synonym; and Job 4:11; Job 38:1-41 :89, where the reference to the young of the animal accords better with the lioness than with the lion, Gesenius). Deu 33:21 refers to Gad’s obtaining an inheritance for himself from Moses beyond Jordan. And he provided the first part for himself; literally, and he saw for himself (i.e. chose) the first, i.e. either the most excellent part or the firstfruits of the conquest. Because there, in a portion of the lawgiver, was he seated; rather, for there the portion of the leader was reserved. The word rendered “lawgiver,” or “leader” (), signifies primarily one who ordains or appoints, and is used in both the above senses (cf. Exo 33:22; Jdg 5:14); it is here applied to Gad, because that tribe displayed such promptitude and energy at the head of the tribes in the conquest of the land, that it might be regarded as their leader. An entirely different view of the passage has been taken by some, who by the mechokek understand Moses as the lawgiver, and his portion as the place of his grave, which was concealed, but was within the inheritance of Gad. But it is a fatal objection to this view that not only is the word rendered “portion” () nowhere used of a grave, but the grave of Moses on Mount Nebo was in the territory of Reuben, not in that of Gad. Gesenius renders, “The portion of (assigned by) the lawgiver was preserved.” But this does not tally with the immediately preceding statement, that Gad chose his portion for himself; at any rate, it could not be because of this that he chose it. Gad chose for himself a portion on the east of Jordan, and the portion he had chosen was sacredly kept for him, though he went with his brethren to the conquest of Canaan. And he came with the heads of the people; i.e. his place of marching was with the leaders; his place was at the head of the tribes (cf. Num 32:17, Num 32:21, Num 32:32, and Jos 1:14; Jos 4:12). He executed the justice of the Lord, etc.; i.e. he did what God required of him, obeying his commands, and thereby fulfilling all righteousness (cf. Mat 3:15; Php 3:6). With Israel; in the fellowship of Israel.
Deu 33:22
Jacob compared Dan to a serpent that suddenly springs forth by the way, and bites the heels of a horse so that the rider falls backward. Moses here compares the tribe to a young lion that suddenly leaps from its lair in Bashan on the object of its attack. Both similitudes relate to the vigor and force which the tribe should display in conflict.
Deu 33:23
In Jacob’s blessing, Naphtali appears invested with the attributes of freedom, gracefulness, and graciousness; here Moses assures that tribe of the Divine grace and blessing, and promises to it prosperity and felicity. Possess thou the west and the south. The word rendered “west” here () properly means sea, and came to signify “west” from the fact of the Mediterranean, or Great Sea, lying to the west of Palestine. The proper meaning of the word is to be retained here. As the territory of Naphtali lay in the north of Canaan, and was far from the sea, the blessing here pronounced upon him must be understood generally of prosperity and felicity. He was to possess riches as of the sea, and genial and fructifying warmth as of the south.
Deu 33:24, Deu 33:25
Asher, the prosperous one, as his name implies, was to be rich, and honored, and strong, and peaceful. Blessed with children; rather, blessed among the sons; i.e. either blessed more than the rest of the sons, or blessed by the sons who were to reap benefit from him. From what follows, the latter explanation seems the one to be preferred. The preposition is constantly used as indicating the source whence anything proceeds, or the agent by whom anything is done. Let him be acceptable to his brethren; “iis e tetras suae proventibus res optimas suppeditaturus; cf. Gen 49:20” (Rosenmller). This tribe should find itself in so advantageous and luxurious a condition that the ether tribes should have delight and pleasure in it” (Knobel). Others render, “favored among his brethren;” favored, that is, by the Lord more than his brethren (Keil). But the former seems preferable. And let him dip his foot in oil. This points to a land abounding in olives, and generally richly fertile, a fat land and yielding rich dainties, such as Jacob promised to Asher (Gen 49:20). Thy shoes shall be iron and brass. The word rendered “shoes” () occurs only here. It is a derivative from , to bolt or shut fast, and is to be taken in the sense of a fastness or fortress, a place securely closed: iron and brass shall be thy fortress; i.e. his dwelling should be strong and impregnable. The rendering” shoes” is from a supposed derivation of the word from , a shoe. As thy days, so shall thy strength be; literally, as thy days, thy rest; i.e. as long as thou livest, so long shalt thou have rest and quiet. The noun rendered “strength” () in the Authorized Version. occurs only here, unless it be found in the proper name (Medeba), and has no Cognate in Hebrew; but the Arabic supplies a root for it in (deba), to rest. Furst connects it with , and the Targum with , to flow, and translates by “riches.”
Deu 33:26-29
As Moses commenced by celebrating the glorious majesty of Jehovah when he appeared to establish his covenant with Israel, so he concludes with a reference to God as the eternal Refuge and the saving Help of his people.
Deu 33:26
There is none like unto the God of Jeshurun. The points and accents direct that this should be read, There is none like God, O Jeshurun; and though all the ancient versions read as does the Authorized Version, the Masoretic punctuation is vindicated here by the following thy help, which shows that Israel is here addressed.
Deu 33:27
God is the Refuge or Dwelling-place of his people, their Protection amid the storms of life, and the unfailing Source of comfort and blessing to them in their pilgrimage state. Over them is his sheltering protection, and underneath them the support of his everlasting arms.
Deu 33:28
The clauses of this verse are parallel to each other; their symmetry will be seen if we render and arrange thus
“And Israel dwelleth securely,
Alone, the fountain of Jacob,
On a land of corn and new wine;
His heavens also drop down dew.”
The fountain of Jacob is parallel to Israel. Israel is so designated because they came forth from Jacob as waters from a copious source (Ibn Ezra; cf. Isa 48:1; Psa 68:26).
Deu 33:29
“This concluding verse comprehends the whole blessing. Israel is to be congratulated and praised because, through the true God, it has unparalleled protection, salvation, and triumph” (Herxheimer). Thine enemies shall be found liars unto thee; literally, shall feign unto thee; i.e. shall pretend to be thy friends, in order to obtain favor with thee. The verb conveys the idea of fawning upon a person with a feigned humility and submissiveness (cf. Psa 18:44; Psa 66:2; Psa 81:15). Thou shalt tread upon their high places; i.e. shalt wholly subdue them and triumph over them (cf. Deu 32:13); “crees eorum in montibus positas, loca eorum inaccessa victor calcabis, its potieris; qua ipsa phrasi Amo 4:13, Mic 1:3, superbe incedens victor describitur” (Rosenmller).
HOMILETICS
Deu 33:1-5
The general import of this paragraph is clear. Some of its phrases, however, are far from being so easy that we can be quite sure of their meaning. (For a discussion of the points in dispute, see the Exposition; also Keil, Lange, and a work far too little known, Barrett’s ‘Synopsis of Criticisms,’ vol. 1. pt. 2.) There is, however, quite enough that is sufficiently clear to furnish us with a topic for valuable pulpit teaching, albeit there may be, in this introductory paragraph and between each blessing, indications of an editor’s hand. The whole paragraph has reference to God’s august manifestation of himself at the delivery of the Law on Sinai. In it there are eight matters to be noted.
1. The new disclosure of God was as the rising of a bright light in the midst of the darkness (see Gescnius, sub verb, (zah-ragh)’), and all the uses of the verb in the Old Testament).
2. The beams of the newly risen light flooded the region of Sinai, Mount Paean, and Mount Serf (Deu 33:2).
3. In the displays of his glory, Jehovah was attended by ten thousands of his holy ones (Deu 33:2).
4. From Jehovah thus attended there went forth a Law (Deu 33:2).
5. This Law thus given was the expression of Jehovah’s love (Deu 33:3).
6. All the holy ones (English Version, “saints”) thus surrounding Jehovah, were at his disposal, to serve the people of his choice, and reverently waited for his words of command (Deu 33:3).
7. The Law thus given in august majesty was the rich inheritance of the people (Deu 33:4).
8. On a people so honored of God, the man of God is moved to utter a blessing, as his last act ere he quits the scene of toil for the realm of rest (Deu 33:1). The exposition and illustration of all this will furnish Christian preachers and teachers in every age with abundance of material for the understanding, heart, conscience, and life.
Deu 33:6
The blessing of Reuben; or, life impoverished through ancestral sins.
For a blessing, there seems something unusually weak in that pronounced on Reuben. Continuancea preservation from being blotted out of existenceis all that the man of God seems to hope or expect from him. The English reader may wonder to see that the word “not” is in italics, as not being in the Hebrew, but supplied by the translators. It is, however, wisely done in this case, as will be seen if the reader will put stress sufficient on the word “not” in the following rendering to carry the force of the negative on to the end of the sentence:”Let Reuben live; and not die and his men be few;” i.e. if his men became a mere handful, the tribe would be virtually extinct; and Moses desires that this may not be the case; so that, according to English idiom, the insertion of the italic not is required to preserve the meaning of the original. The gist of the blessing then is, let not the tribe have such a paucity of men as to sink out of sight altogether. Bare continuance;this is all that is prophesied concerning that tribe. This is, as far as we can follow its history, in strict correspondence with its after experience. There may be noted again and again a decrease in its numbers; cf. Num 1:21; Num 26:7; 1Ch 5:18, from which it appears “that the tribe had decreased since the Exodus, and also that in later times its numbers, even when counted with the Gadites and the half of Manasseh, were fewer than that of the Reubenites alone at the census of Num 1:1-54. They took possession of a large and fertile district east of Jordan. Occupied with their flocks and herds, they appear soon after the days of Joshua to have lost their early energy: they could not be roused to take part in the national rising against Jabin (Jdg 5:15, Jdg 5:16). They do not seem to have cared to complete the conquest of their own territory; and even the cities assigned them were wrested from them by the Moabites. While from this tribe no judge, prophet, or national hero arose” to redeem it from insignificance (see ‘Speaker’s Commentary,’ in loc; to which we are indebted for the above details). We are not at a loss to account for this. The gross wickedness of the head of this tribe left a stain upon its name which not generation after generation could wipe out, and “destroyed at once the prestige of birth, and the spirit of leadership” (J.L. Porter ). Hence our topic for homiletic treatmenta topic which no teacher who desires to declare the “whole counsel of God” can forbear to touch upon in due season. It is thisLife impoverished through ancestral sins (see Gen 35:22; Gen 49:4).
I. THERE ARE CERTAIN SINSSINS OF THE FLESHTO WHICH MEN GENERALLY ARE LIABLE; WHICH TO SOME CONSTITUTIONS PRESENT THEMSELVES AS TEMPTATIONS SPECIALLY STRONG. In every one there is some weak point, at which seductive influences may easily enter: “Every one is tempted, when he is drawn away of his own lust ( ) and enticed.”
II. THERE ARE NO SINS WHICH WORK GREATER HAVOC IN A MAN THAN THOSE TO WHICH REUBEN GAVE WAY. The desperately wicked act recorded of him indicates with too much certainty a previously formed habit of self-indulgence, in which he had suffered the reins of self-control and self-respect to fall from his hands. The effect of such habits in a physiological point of view is disastrous. But more grievous still are their moral issues. They lower the man himself in his own eyes. They lower his view of mankind at large. They lead inevitably to the association of thought with what is lowest in human nature, rather than with what is highest and best. And, unless renounced, these sins will drag the whole man after them, and make of him a wreck and a ruin. Hence the terrific warning of our Savior in Mat 5:29. Nothing will sooner becloud and deaden the moral sense than indulgence in sensual sins.
III. THE EVIL EFFECT OF SUCH SINS STOPS NOT WITH THE MAN HIMSELF. With regard to those whose good opinion and respect are most worth having, it is impossible for them to look on one who indulges in such sins otherwise than with profoundest pity and shame, and even with disgust! They see that one who by his sex is meant to be the guardian of woman’s purity, honor, and joy, is basely tampering with them all! Not even Jacob, though the tenderness of the old patriarch under such circumstances must have been at its height, could bring himself to pronounce a rich blessing even on his firstborn, whose life had been thus disfigured and disgraced. Reuben’s whole family and tribe shared in the stigma of their father’s sin; not as being guilty in like manner, but because the name of their sire could not henceforth be dissociated from the thought of base and treacherous lust.
IV. NOR DOES THE ILL EFFECT OF SUCH SINS EXPIRE WITH THE GENERATION IN WHICH THEY WERE COMMITTED. The foul odor of Reuben’s crime rises up before Moses. ‘Tis not named indeed. But he has no blessing for his tribe of any richness or depth. “May he not become so weak as to be lost sight of altogether!” Such is the gist of it. The descendants of Jacob’s firstborn were long, long under the gloomy shadow cast on them by the sins of their sire! There is nothing in this record of the Word of God which does not frequently find its counterpart in the generations of men now. Many, many there are who inherit some physical ill, some mental weakness, or some moral incapacity or obliquity, through a constitutional taint from sins long gone by!
Learn
1. We know not whence, on the physical and moral side of cur constitution, a mightier argument can be drawn for purity of life and manners, than from such a theme as that suggested by the text. If men have little care for themselves, let them at least guard against shading with sadness or marring with weakness the lives of those who may hereafter owe their existence to them.
2. Maybe some who may read these words may be disposed to say, “If I may possibly be the possessor of an enfeebled constitution on account of some sins which preceded me, then how can I or any one judge of my measure of responsibility before God as to how far it is affected thereby?” We reply:
(1) No living man can gauge exactly another’s responsibility, or even his own; but God can. He does, and he makes all allowances that equity requires. He who is most just is most kind.
(2) God invites every man to come to him through his Son Jesus Christ, that sin, as guilt, may be forgiven; and that, as disease, it may be cured.
(3) Wherever God’s invitation is accepted, his grace will cancel guilt and cure corruption; thus imparting health and soundness for the life that now is, and promising the life to come.
(4) To this each one may well be urged, not only on the ground of his individual well-being, but also on the ground that the streams of purifying grace, cleansing his nature, may do much to check the onward flow of the poison he inherits, and to help towards a sounder life in those who shall follow him.
Deu 33:7
The blessing of Judah; or, help needed to fulfill destiny.
It cannot but suggest itself to the student to compare the blessing on Judah pronounced by Moses, with the renowned prophecy of Jacob concerning him and his tribe. That the patriarch’s words declared the future pre-eminence of that tribe is well known; consequently, it could not be surprising to the other tribes to find precedence given to Judah in the order of encamping and of marching (cf. Num 2:1-4; Num 10:14). This thought of Judah’s firstness gives its hue to the words uttered respecting him. They take the form of a prayer, which is at once the holy benediction of the dying leader, the pious breathing of the saint, and the prophetic fore-glance of the seer. It could not be a matter of doubt, that being in the front would involve not only eminence in honor, but also precedence in weight of responsibility; and in order to sustain aright great responsibility, there is need for an unusual supply of Divine strength. This it is which forms the contents of the prayer. Jacob had said, “To him shall the gathering of the people be;” Moses prays, “Lord, fulfill that prediction, and
(1) sustain him; so that he may be brought to his people;
(2) give him all the strength he requires to enable him to fulfill his high and holy destiny; ‘let his hands be sufficient for him;’ and
(3) when the enemy would endeavor to overthrow him, let thine almighty aid be near; ‘be thou a Help to him from his enemies.'” That this prophetic blessing and prayer is, in the highest meaning thereof, Messianic, seems to admit of no question. Its complete fulfillment will be realized in the ultimate triumph of him who is at once “the Lion of the tribe of Judah,” and yet “the Lamb that was slain.” He will be brought “unto his people;” his hands have been and will be “sufficient for him;” and power no less than that of the eternal Father will ensure the defeat of the enemy and the enthronement of the Son, that “in all things he may become the pre-eminent One.” For this believers have prayed implicitly ever since the days of Moses; for this they have prayed explicitly ever since the day of Pentecost.
But there is another bearing of this blessing of Judah, perhaps less obvious, though not less real than the one already named; while it equally suggests a topic for pulpit teaching of no small interest and value, viz. Divine help needed for man, that he may realize his true destiny. The following line of thought may serve to press home this truth:
I. The life of man has a noble destiny before it.
II. According to the greatness of destiny must be the measure of responsibility.
III. According to responsibility, so is the need of Divine help to give unity and directness to life. We need
(1) strength: “let his hands be sufficient for him;”
(2) protection: “be thou a help to him from his enemies.”
IV. That such Divine help may be granted may well be made matter of earnest prayer:
(1) of pastors for people;
(2) of parents for children;
(3) of friend for friend.
V. It is a great stimulus to prayer, when the one prayed for is known to pray for himself. Moses was not praying for a prayerless tribe. “Hear, Lord, the voice of Judah.”
VI. When prayer has great promises to fall back upon, we may be absolutely sure of its success. The prayer, “Bring him unto his people,” was based on the promise, “To him shall the gathering of the people be.” It is equivalent to, “Lord, fulfill thine own promise.” The great Messianic promise was made through Judah, and through him and in him was it fulfilled.
Deu 33:8-11
The blessing of Levi; or, entire devotion to God a necessary qualification for ministerial service.
Moses and Aaron were themselves of the tribe of Levi. Consequently, Moses is here speaking of his own tribe; he forecasts its future; he seems in a remarkable manner to revoke the harsh sentence of the patriarch Jacob upon it. Nor is this altogether unaccounted for. The tribe had manifested a genuine repentance by a remarkable zeal for God’s honor on several occasions. It was the tribe, moreover, which God had selected from the rest, to minister in holy things; and these facts, blending themselves with a painful reminiscence of his own breakdown at Meribah, give the character to the blessing of Moses. The points therein which furnish a basis for historic and homiletic teaching are these:
1. Here is an office divinely appointed and assigned to a particular tribe”thy holy one” (Deu 33:8).
2. Here is a history, in some sort chequered and sad, connected with the tribe (Deu 33:8)”Massah,” “Meribah” (Num 20:1-13). There had been a grievous failure on Aaron’s part too, as well as on that of Moses (Exo 32:1-35; Exo 33:1-23.). Still, as a whole, the tribe had been marked by great zeal for God, great concern for his honor, and great devotion to his service (Deu 33:9; cf. Num 8:14-26; Num 25:1-15; Exo 32:26-28). The honor of God was deemed by this tribe paramount to all personal and family considerations.
3. Here is a commission for the discharge of varied duties resting on the tribe (Deu 33:10)teaching, incense, sacrifice (see Deu 10:8; Mal 2:4-7). The duties of the priesthood were more varied than is generally supposed (cf. Dean Stanley on the Jewish Church, vol. 2. lect. 36.). Whatever a man could be or do to help his people in prayer, work, war, worship, knowledge, or life,all this was charged upon the priest.
4. Here is a danger espied to which the tribe would be liable (Deu 33:11)”them that rise against him;” “them that hate him.” This hatred had already manifested itself in jealousy (Num 16:3, et seq.). It is very suggestive that we find one of the Reubenites, a tribe which had lost its birthright, concerned in that conspiracy. There always has been and there will be jealousy and odium towards God’s ministers, as “taking too much upon them.” As Moses had found it out already, he knew by some experience what it was likely to be in the future. Hence:
5. Here is a prayer which takes its shape from a review of the varied facts named above (Deu 33:11), that a blessing might attend on their consecrated energies: “Bless, Lord, his strength;” that the work might be accepted in God’s sight; and that the enemies and haters of the tribe, who rose up in jealousy against the office and those who filled it, might be put to utter shame!
Here is a mass of truth suggested of great interest and value.
I. There is a ministry appointed by God under the Christian economy.
II. To this office great honor now belongs.
III. Its faithful discharge makes varied demands on those who hold it.
IV. These demands cannot be rightly met without entire and unreserved consecration.
V. However faithful God’s ministers may be, they wilt certainly meet with hatred and opposition.
VI. That their work may, in the midst of all difficulty, be divinely accepted and guarded, may well be made matter of earnest prayer.
Deu 33:12
The blessing on Benjamin; or, safety in the sheltering care of Divine love.
Though not without difficulty in some points of detail, the general tenor of this blessing on Benjamin is tolerably clear. It is well known that Benjamin was the object of his father’s special love. The expiring lawgiver seems to see in that a reflection of a tenderer and mightier, yea, a Divine love, which, as it had been manifest to the head of his tribe in time past, would also be manifest to the tribe itself in the ages yet to come. Benjamin had been and would be “the beloved of the Lord.” The words, “he shall dwell between his shoulders,” are variously interpreted (see the Exposition; also Keil, Calvin, Jameson, the ‘Speaker’s Commentary,’ et al. in loc.). We prefer the simpler meaning accepted by Calvin, that the figure is that of a father carrying on his shoulders a young and feeble child (see Deu 1:31). During all the changes of Israel’s history, a special luster shone forth from this tribe. From hence its first king was chosen. On or by its territory was God’s “foundation” in the holy mountains. And as far on as the time of the first century of the Christian era, Paul reckoned it as one of his points of native glorying that he was of the tribe of Benjamin (see Rom 11:1; Php 3:5). Our topic for meditation isSafety it, the sheltering care of Divine love, an inestimable blessing.
I. THERE ARE THOSE WHOM GOD LOVES WITH A SPECIAL LOVE. They are, in a degree to which others are not, “the beloved of the Lord.” No doubt there is a sense in which it is true that God loves all mankind. His love to our race is such that he has given us the noblest gift which even Heaven itself could bestow (Joh 3:16; Rom 5:8; Eph 2:4). This is a love of benevolence. But our Lord speaks of something further in Joh 14:21, Joh 14:23; Joh 16:27. And Paul the apostle, in describing the blessings of a justified life, speaks of the “love of God” being “shed abroad in the heart by the Holy Ghost,” i.e. a pervading sense of that love.
But who are they who are thus specially loved of God? They do not belong, as such, to any nation, tribe, or tongue. They may be found in all of them. Those who are “in Christ,” pardoned, renewed, accepted, justified, sanctified,these, these are “beloved of God, called to be saints.”
II. THEY CAN REJOICE “ALL THE DAY LONG” IN THAT NEW RELATIONSHIP WHICH IS THE CREATION OF REDEEMING LOVE. In the figure used in the text, and in a not dissimilar verse in Deu 1:1-46 :81, there is the underlying thought of a gracious fatherly relation. That is also disclosed in the gospel; and in both cases it has its reciprocal that of “son“ (see Rom 8:14-17). This is not that general relation to God indicated in Act 17:28; that is common to man as man. This is peculiar to those who are born again. The former may be and is marred by sin. The latter will never be; it is roads possible through a propitiation for sin by the blood of Christ, and made actual through the destruction of sin by the power of the Holy Ghost (1Jn 3:9). Hence in the perpetuity of this relationship there is matter of constant joy (Rom 8:38, Rom 8:39).
III. IN CONNECTION WITH THIS RELATION THERE IS A CORRESPONDING CARE ON THE PART OF JEHOVAH. The father carries the child “between his shoulders,” not only because the child is too young or too weak to go alonetrue enough though that may bebut because he feels that the child’s safety is its father’s care. And the parent would feel it a reproach to himself if the weal of the child were not the care of his heart. Now, we know how our Lord permits, yea, teaches us to look up from human tenderness to the Divine, as if the lower were but the reflection (and consequently the image) of the higher (Mat 7:9-11). And St. Peter directly’ teaches the positive truth, “he careth for you” (1Pe 5:7). And so does Peter’s Lord, in Luk 12:6, Luk 12:7, Luk 12:22-30; Mat 21:32, Mat 21:33. How much of loving care is indicated in Joh 6:38-40; Joh 10:1-29, words would fail to tell. The believer may meditate thereon to his heart’s delight, but he will find no words adequately to express the glories revealed to his faith in the infinite care for him of God the Father and the Son.
IV. HENCE THE BELOVED OF THE LORD ARE IN PERPETUAL SAFETY. “The beloved of the Lord shall dwell in safety by him””upon him” the word is: God bears him up; he rests safely on God. God is his “Shelterer“ all the day long, without let or pause. The Old Testament saints felt this, or they could never have penned Psa 23:1-6; Psa 91:1-16; and 121.
1. They are safe in Divine love. None can wrest them thence.
2. They are safe at all hours. “He that keepeth Israel shall neither slumber nor sleep.”
3. They are safe from all plots, snares, and fiery darts.
4. They are safe under all circumstances of duty, care, trial, affliction, bereavement, death. They may be tossed about on the Rock, but never from it.
IN CONCLUSION.
1. Let the believer rejoice in the Lord; yea, let him shout aloud for joy (Psa 33:1; Php 3:1; Php 4:1).
2. If any ask us this question”If the believer is so safe, how is it that one like Paul can write as he does in 1Co 9:23-27?”the answer is, This is one way in which God secures the safety of loyal souls, by giving them to see the danger they are in from themselves, that they may look ever to the Rock that is higher than they are. For:
3. No such security is ever enjoyed as to warrant any departure from duty’s path, or any presuming on God’s providence. To a temptation in this direction, even our dear Lord was exposed, and his followers must not expect to be free therefrom yet awhile (see Mat 4:5-7).
4. The great reason why God takes our cares on himself is that he may set us free for the one business of life, which is in loyalty and love to do the work of the day in the day, and to leave all else in his hands. Let us say
“I have no cares, O Blessed Will;
My cares thou makest thine.
I live in triumph, Lord, for thou
Hast made thy triumphs mine!”
And sooner shall heaven and earth pass than one such beloved one of the Lord shall ever he put to shame.
Deu 33:13-17
The blessing of Joseph; or, God’s favor the mercy of mercies.
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 verse 13 down to the word “thereof,” in verse 16; the ending in verse 17. In the intervening clauses we regard (so Calvin, Keil, et al.) the word . (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; Le Exo 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 itselfGod‘s 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 Psa 104:1-35.
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 THESEone which we have called “the mercy of mercies.” It is referred to in Psa 104:16, “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 sightforgiveness, 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 notit 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.
Deu 33:18, Deu 33:19
Trade and commerce subservient to evangelization.
There is room for considerable divergence of view with regard to some of the minutiae of this passage, on which the reader will consult the Exposition, and may also refer with great advantage to Keil, Jameson, and Wordsworth, on the blessing of Issachar and Zebulun. The following points, however, stand out with a fair degree of clearness:
1. Zebulun and Issachar had the territory which corresponds to the Galilee of our Lord’s time.
2. They had a fine piece of sea-beard, which would enable them to open up traffic with other nations.
3. They had also a considerable space inland, reaching to the lake of Gennesaret.
4. With this double advantage, there would be scope for the development of foreign and home trade.
5. They, having the inestimable blessings of the knowledge of God, of a pure faith, and of a holy worship, would be in a far better position religiously than any of the nations with whom they would carry on intercourse for the purposes of trade.
6. They would be made rich by the treasures of wealth brought to them from afar. “They shall suck of the abundance of the seas,” etc.
7. They would make their traffic with other peoples a reason for and an opportunity of inviting them to join them in the sacrifices of righteousness (see Gesenius, sub verb. ). As other nations enriched them in temporal things, they would enrich other peoples in spiritual things (see a fine suggestive note by Bishop Wordsworth, in loc.). This was fulfilled “when the apostles and evangelists of Galilee went forth to evangelize all nations in the ships of the Christian Church.” The apostles, “men of Galilee,” called all nations to the mountain of the Lord’s house on the day of Pentecost. A greater fulfillment awaits this passage (see Isa 60:5, Isa 60:6, Isa 60:16; Isa 66:11, Isa 66:12). Hence the Holy Ghost, by the lawgiver, gives us here a great theme for homiletic teaching. The development of commerce subservient to evangelization.
I. The Church of God is here prospectively regarded as upon a “mountain“ (Deu 33:19; see this figure carried out in Isa 2:2; Mic 4:1).
II. From this mountain an invitation to the nations is to be sent forth; Deu 33:19, “They shall call,” etc. (cf. Isa 2:3; Mic 4:2; Zec 8:20-23; Isa 55:5).
III. There will be such national intercommunication as shall help to forward these world-wide invitations (Isa 60:3, Isa 60:4; Dan 12:4; cf. Act 2:5-11).
IV. The time will come when the Church of God shall be enriched by the glad inflowing of a people’s wealth; Deu 33:19, “For they shall suck,” etc. (cf. Isa 60:9, et seq.; Mic 4:13).
V. The nations at large shall then “offer sacrifices of righteousness” (Deu 33:19; cf. Mal 1:11; Rom 15:16; Heb 13:15, Heb 13:16; 1Pe 2:5).
Learn
1. With what interest may believers contemplate the commercial progress of the age, and the increased facility of communication between people and people! Man is seeking to bring about all this, to serve himself. God overrules all for the higher purposes of his race, and governs the world in the interests of the Church.
2. How great a shame is it when men from Christian lands, in carrying on traffic with other nations, make such traffic a means of propagating corruption, lust, and crime!
3. Commerce may be “holiness unto the Lord,” and will never reach its true splendor till such is the case (Zec 14:20). Its stainless purity is of infinitely more moment than its extent or amount.
Deu 33:20, Deu 33:21
Gad; or, a place in the Church and the world for lionlike strength.
“The territory of Gad lay in the east of the Jordan it included several cities remarkable in the history of the patriarchs and of the judges, as Mahanaim, Ramoth, Mizpeh, Succoth, and Peniel; but it was pre-eminently remarkable because it contained the grave of the great general and lawgiver, Mosesa fact which so decidedly invested the province with a character of holiness that, though situated on the east of the river, it was regarded as one of the most honored parts of the Promised Land, from which the leaders of the people might legitimately arise” (Kalisch on Gen 49:19).
The blessing of Moses, like that of Jacob, upon Gad, has a warlike ring about it. He is spoken of here as lionlike in courage and strength, and also as being charged with the execution of the justice of the Lord and his ordinances with Israel. “The clause, ‘He came to the heads of the people,’ expresses the thought that Gad joined the heads of the people to go at the head of the tribes of Israel (camp. Jos 1:14; Jos 4:12, with Num 32:17, Num 32:21, Num 32:32), to conquer Canaan with the whole nation, and root out the Canaanites” (Keil, in loc.). The character of this tribe is described with remarkable vividness in the Book of Chronicles. It was strong, hardy, fierce, warlike, magnificent in heroism, invaluable to friends, terrible to foes. Among them were “strong men of might, men of war for the battle, that could handle shield and buckler, their faces the faces of lions, and like rues upon the mountain for swiftness:” “the least of them more than equal to a hundred, and the greatest to a thousand” (1Ch 12:8, 1Ch 12:14). And amid all the conflicts which were inevitable to the Hebrews with the nations round about, such lionlike courage and hardiness would be invaluable in leading them on to victory, and in helping them through great crises of their political and military history. And when such courage and valor are animated by the right spirit, and engaged on the side of righteousness, upon them an aged saint may well pronounce his blessing. It is indicative of the spirit, which pervaded this tribe that such men as Jephthah, Barzillai, and (probably) Elijah were of it. Our theme for homiletic teaching isThat the special qualities of courage and strength have a valuable place in carrying out God‘s work both in the Church and the world.
I. THERE ARE NOT UNFREQUENTLY GREAT CRISES WHICH ARISE IN THE CHURCH OR IN THE WORLD. Work has to be done which requires no ordinary amount of independence and assurance; as e.g. when a way has to be opened up through new and untried districts; or a step has to be taken on which the weal or woe of ages may depend. Sometimes in the military career of a nation a giant foe has to be grappled with, or, in the progress of a Church, some heresy has to be attacked, and battles, harder than any on a nation’s battle-field, have to be fought in the name of the Lord of hosts. Perchance some Ahab with his pride and covetousness, or some Herod or Felix rioting in lust and splendor, may have to be sternly addressed for righteousness’ sake. Or there may come a time when the flood-gates of iniquity are burst open, and sin rushes forth in torrents, and the wicked ride high and triumph over the righteous, and the greater part of men are cowed before the storm-blast.
II. THE WORK OF GOD AT SUCH TIMES MAY BE STERN AND HARD. It may be that some special form of service is just then imperatively needed. “Who will rise up for me against the evil-doers? Who will stand up for me against the workers of iniquity?” The quiet souls, precious as they are, will seem to be at a discount then. There requires:
1. Leadership in the cause of the right.
2. Men who can venture all, to clear the way to an unknown region.
3. Men who can endure hardness as good soldiers of Jesus Christ.
4. Men who can fearlessly rebuke ill, and fear the face of neither man nor devil.
III. FOR THIS SPECIAL FORM OF SERVICE, ENTERPRISE, COURAGE, BRAVERY, AND THE STERNER VIRTUES ARE REQUIRED. Those who are naturally timid and retiring will probably be out of sight at such times. Their work, indeed, is not lost. Their sighs and cries and prayers do enter into the ears of the Lord of sabaoth. But still there then is need of the shaggier spirits to come to the front. There was time when evil so overspread Israel, and persecution was so sore, that it seemed as if virtue would soon become extinct unless God arose in his might. There were seven thousand souls hidden in obscurity. But one man, stern and strong, must be to the front. It was Elijah (cf. also John the Baptist).
IV. GOD IN MERCY, AS HE FORESEES THESE CRISES, PREPARES MEN FOR THEM. The Hebrews could not have dispensed with the men of Gad. Their strength was required as much as the sanctity of the Levites. Every virtue, every grace, has its own distinctive sphere of service. God gives some more of the kindlier graces, that they may be comforters; and others more of the hardier ones, that they may be awakeners. One is a Barnabas; another a Boanerges.
V. THEREFORE, WHATEVER OUR NATURAL GIFTS MAY BE, LET US BE SUPREMELY CONCERNED TO SANCTIFY THEM FOR GOD. Let no one reset that he cannot be anybody else. Rather, “as much as in him is,” let him use his powers, whatever they may be, for his redeeming God. The meek, quiet, gentle, retiring souls have their work. The rougher, sterner ones have also theirs. “Each one in his place is best.” Be it ours every day to ask, “Lord, what wilt thou have me to do?” In a great house there are not only vessels of gold and of silver, but also of wood and of earth; some to honor and some to dishonor. If a man, therefore, purge himself from these, he shall be a vessel unto honor, sanctified and meet for the Master’s use, and prepared unto every good work.
Deu 33:22, Deu 33:23
The blessing of Dan and Naphtali; the satisfaction which accrues from the enjoyment of the Divine favor.
The word rendered “favor’ in this verse, is the same as the one translated “good will” in the blessing of Joseph. (For several instances in which that word is used, see the Homily on that passage.) We are not going beyond the significance attached to the word in the time of Moses, in thinking of it as conveying to us the meaning of that favor, grace, and mercy of God, which is the portion of those who are accepted in his sight. And the Mosaic expression, “satisfied with favor,” suggests to us this theme for meditationAcceptance with God a matter for devout satisfaction.
I. THE BLESSING HERE PRONOUNCED ON DAN AND NAPHTALI SPEAKS OF TEMPORAL MERCIES OF SO MEAN VALUE. To Dan is promised the strength and leaping freedom of young life. Samson was a mighty hero in this tribe. The historical details are not sufficient to enable us to compare the history of the tribe with the blessing upon it. Nevertheless, in general, it is sufficiently obvious that an amplitude of power is a great boon, if, indeed it be attended with the greater one, of wisdom to use it aright. Naphtali, too, was to enjoy “the sunny south” (see Hebrew). To be permitted to know this earthly life on its sunny side is indeed a mercy; how it sweetens our existence when, enjoying the warm sunbeams, we are permitted to feel that life is a privilege. Let such as have the earthly gifts bestowed on Dan and Naphtalistrength and sunshinenot be slow to perceive or to acknowledge their indebtedness and responsibility to God.
II. YET GREAT AS THESE TEMPORAL MERCIES ARE, BY THEMSELVES THEY WILL NOT YIELD SATISFACTION TO THE HIGHER NATURE OF MAN, HOWEVER ABUNDANT THE DEGREE IN WHICH THEY MAY BE POSSESSED. It is true that this is not so much expressed in the text as implied in the form of it. The satisfaction of which Moses speaks arises from something else which neither might nor brightness can secure.
III. THERE IS A GREATER BOON, even “favor“acceptance with God. This the Hebrews enjoyed who had made a covenant with God through sacrifice. (For the blessedness of this in its ripest Christian form, see Rom 5:1-11). Earthly blessings are the gifts of God’s hand. Spiritual blessings are the outflowings of his grace (Eph 1:1-3; Eph 2:1-6).
IV. THIS GREATER BOON IT IS WHICH YIELDS ENTIRE SATISFACTION. With God’s “favor,” all who possess it are abundantly satisfied. It must be so. For in this blessed state of acceptance, we enjoy what the Apostle Paul speaks of as a resurrection life. We are in “a new creation,” “all things are become new.”
(1) The intellect is satisfied. For so much comes into view to delight the soul (1Co 2:9, 1Co 2:10).
(2) The conscience is pacified. For the enjoyment of God’s favor comes out of Christ’s own reconciling work, and is attended with pardon and adoption.
(3) The affections are satisfied. For Divine love is “shed abroad in the heart.” Fellowship with God is ever maintained.
(4) A double joy is put into the use of earthly gifts. They are received as a Father’s tokens of love. They mean so much more than they can to others.
(5) The expectations are satisfied. In God’s love they have an enduring treasury of wealth.
” when all earthly pleasures fail,
(And fail they always will to every soul of man),
He sends his hopes on high; reaches his sickle forth,
And reaps the clusters from the vines of God.”
Verily such a one is “satisfied with favor, and filled with the blessing of the Lord.”
Deu 33:24, Deu 33:25
Asher’s blessing; strength as the day.
There are several features in this blessing to Asher. He is to have a numerous seed: to enjoy above his brethren the favor of the Lord; to be surrounded with plenty; to be guarded with bars of iron and brass; and to have strength according to the days. (The Hebrew word translated “days” is so rendered or explained by the Targum, Boothroyd, and Parkhurst. The LXX. render it : the French version has it to force; Gesenius renders it “rest.” In this Homily we follow the LXX; and accept our translation, “strength.”) However great the temporal blessings may be which are here promised to Asher, this last-named one is surely the greatest of all, yea, greater than any merely earthly blessings could possibly be. And perhaps there is no promise of God’s Word which has more deeply touched the hearts of his people, or more frequently proved itself a balm in care, than this one. For that it was made to Asher first, need not shut off any child of God from taking the comfort of it. There is a distinct promise made to Joshua, “I will not fail thee, nor forsake thee;” but yet the writer of the Epistle to the Hebrews bids the people whom he is addressing to make that promise their own. And so assuredly may the people of God in every age and land do with the promise before us. They have done so hitherto, and will do so till the end. Let us meditate on it now, presenting, as it does, this topicStrength promised for the day.
I. WHAT DOES THE PROMISE INCLUDE? It suggests truths of which we are often reminded, viz.: That we have to live by the day. In one sense we can do no otherwise. We can never with certainty look over the rim of one day so as to see what will happen tomorrow. Then each day has its own peculiar alternations and variations of light and shade. One day all is smiling; the next, perchance, all is in gloom. Every hour, every place has “hues of its own fresh borrowed from the heart.” Consequently, each day bring, s its own demands with it. And for each day we require new self-adaptedness. Moreover, the strength of each day will not serve for the next. Now, these are the facts which this promise is intended to meet. How does it meet them?
1. It assures us of strength as varied as the day. Whatever kind of strength is wanted, that kind of strength will be givenwhether for work or war, pain or sickness, poverty or temptation, bereavement or death. “They that wait on the Lord shall renew [i.e. change] their strength.”
2. It is a promise of strength as sure as the day. No day shall come without its due measure of might to enable us to meet its demands. He who hath taught his children to cry, “Give us day by day our daily bread,” in teaching them so to pray reveals his purpose to fulfill the prayer he has taught. We shall never find a day when the Savior’s grace is a-wanting.
3. It pledges strength as long as the days shall last. So long as any demands are made upon us, so long will God’s grace be sufficient to enable us to meet them. We need not look wistfully and anxiously ahead. Our Father cares. One whose words are more to us than thousands of gold and silver has said, “Take no thought for the morrow,” etc. And an inspired writer has given us an impregnable argument, “He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?” But let us inquire
II. WHAT IT IS WHICH GIVES THIS PROMISE A SPECIAL VALUE? “As thy days, so shall thy strength be.” The words remind us of a picture drawn by Mrs. Stowe, in ‘Uncle Tom’s Cabin,’ of a slave weary and worn with toiling in the sultry sun. One quotes the words, “Come unto me all ye that labor and are heavy laden, and I will give you rest!” “Them’s good words,” is the reply, “but who says ‘em?“ Obviously all depends on thatso it is here. The words are said by
1. One who knows what our days will be.
2. One who orders our days.
3. One who measures our days.
4. One who loved us from everlasting days.
5. One whose love changes not with the days.
6. One who has infinite resources on which we can draw throughout the days.
7. One whose love as revealed in Christ is a pledge that he will be with us to the end of the days.
Is anything wanting to heighten the value of a promise if it comes from such a Promiser?
III. OUGHT NOT SUCH A PROMISE TO HAVE GREAT POWER OVER US? Yea, verily. A triple power.
1. It should stimulate to holy obedience.
2. It should prepare us to look onward with holy calmness. “I will trust, and not be afraid.”
3. It should embolden us to meet emergencies with a valiant heart.
4. It should lead us to look upward with a waiting, expectant eye.
Deu 33:26-29
The glory of Israel’s God, and the blessedness of God’s Israel.
Ere Moses quite throws up his task, he gives us his view of Israel as a whole. He has had a word of blessing for tribe by tribe, and now he takes one last look at the whole nation, and viewing it in the light of that eternal world on which he is so soon to enter, his words are richer, riper, sweeter than any we yet have read. The name he gives to the people is very significant”Jeshurun.” The word is found but four times in the Scriptures, viz. in Deu 32:15; Deu 33:5, Deu 33:26; Isa 44:2. It seems to be a kind of diminutive from , and in the passage before us it appears to be used as a term of admiration and endearment; some would think it equivalent to “a righteous little people” (see Gesenius). Anyway, the root-notion of the word is connected with righteousness. And the fundamental conception which Moses has of the nation is that it is a nation in covenant with Jehovah on the righteous basis of sacrifice, and that it is one, moreover, which has righteousness for the corner-stone of its constitution and polity. And he pronounces them blessed in two senses: they have a God who is infinitely greater than all gods; they have privileges which make them greater than all other peoples. Hence we have a double theme to meditate upon, from the evangelic standpoint.
I. NONE IS SO GLORIOUS AS ISRAEL‘S GOD. It is one mark of Divine condescension that our God lets his people speak of him in language they can best understand; e.g. “None like unto the God of Jeshurun” is a phrase which would seem to imply that there may be some other gods, but none equal to the one God (cf. Mic 7:18; 1Sa 2:2), whereas in fact there is no other. Still, men of other nations worshipped other beings whom they deemed to be gods; and Israel’s God, in his infinite condescension, suffers himself to be put in contrast from them, although he is God alone.
1. He is “the eternal God.” The word rendered “eternal” here is one which refers to God’s having existed from the eternal past. “From everlasting” he is Godhe is Jehovah. He changes not.
2. He is one who “rideth above the heaven,” etc.; he is over all. In the glory of his transcendent majesty, all things are under his feet. “He maketh the clouds his chariot; he walketh upon the wings of the wind.”
3. He is one who bears up Israel and all things in his arms. “Underneath are the everlasting arms”arms spread out, expanded with the intent of bearing all. “Everlasting arms,” that will remain thus spread out and bearing all to eternity, without weariness, though they have borne the weight of all things from eternity.
4. He is one whose active energies are ever going before his people, to “thrust out” their enemies. Whatever would obstruct them shall be taken out of the way.
5. He himself is and will be the Dwelling-place in which his people can abide. “Thy Refuge” (see Psa 90:1; Psa 91:2, Psa 91:9; Isa 4:6). It is not at all unlikely that the figure of God as a permanent Home to his people suggested itself to Moses by way of contrast, as the people had lived such a wandering life, and abode in tabernacles (so Keil). Let these five features which mark Israel’s God be put together. May we not well say, “Who is like to the God of Jeshurun?”
II. NONE CAN BE SO BLESSED AS GOD‘S ISRAEL. This is seen whether we consider what God is to them, or what they have and are in, through, and from God.
1. Their blessedness arises from what God is to them; it is an incomparable blessedness. For:
(1) Who else has an eternal God?
(2) Who else has one so great in majesty?
(3) Who else has one so strong to bear?
(4) Who else has one so mighty to defend?
(5) Who else has one in whom is such a home?
Each of these five points, the correlatives of those under the first head, requires expansion.
2. It arises also from what they have and are in and through God.
(1) They have security. “Israel shall dwell in safety.”
(2) Plenty shall be theirs. “The fountain Of Jacob shall be upon a land of corn and wine.” “They that fear the Lord shall not want any good thing.”
(3) They shall have refreshment. “His heavens shall drop down dew.” God will be “as the dew unto Israel.”
(4) Victory shall be theirs.
(a) “Thine enemies shall be found liars unto thee: i.e. they threatened to destroy, and they are proved false.
(b) “Thou shalt tread upon their high places;” i.e. the high and fortified places in which they gloried shall be as ramparts over which you shall walk.
Who can desire to be more blessed than this? Yea, who can conceive of a greater blessedness? Is it not enough to set the heart a-longing? May not the remark be appropriately made in closing, that
It behooves each one of us to make sure that we are of the Israel of God, so that we may know this blessedness is ours!
HOMILIES BY J. ORR
Deu 33:2
A fiery Law.
The fieriness of the Law, significant:
1. Of the holiness from which the Law emanated.
2. Of the fiery sanctions by which it is guarded.
3. Of the threatening aspect which it wears to sinners.
4. Of the purifying effects which it exerts in the hearts and consciences of believers.J.O.
Deu 33:3
God’s saints.
1. Their happinessloved of God.
2. Their safetyin God’s hand.
3. Their attitudesitting at God’s feetat the feet of God’s Son (Luk 10:3, Luk 10:9).
(1) Willing to know God’s will.
(2) Seeking instruction in it.
(3) Waiting on God for that instruction.
(4) Their dutyto receive of God’s words.
The receiving to be of the practical kind of hiding God’s words in the heart, and going on to put them in practice (Mat 13:23).J.O.
Deu 33:6, Deu 33:7
Reuben and Judah.
The tribe without a destiny and the tribe with one.
I. THE PRESERVATION AND INCREASE OF EVERY PART OF THE CHURCH IS OF INTEREST TO EVERY OTHER. Reuben’s sins had incurred the forfeiture of privilege. His numbers were diminishing. It had been predicted of him that he would not excel (Gen 49:4). But Moses desires that his tribe should not perish. He prays for its preservation and revival. Or, on another view, he prays that, though its numbers are few, it may not utterly die out. So ought we to pray for any part of the Church that seems in a dwindling condition.
II. THE STRENGTH OF THE STRONG IS STILL TO BE SOUGHT FROM GOD. Judah, though strong, with great promises behind and great hopes before, was yet to recognize that his help and sufficiency were of God. That there may be strength, there must be prayer, “Hear, Lord, the voice of Judah,” etc.J.O.
Deu 33:8-11
Levi.
The priestly tribe. Its curse (Gen 49:7) turned into a blessing. Repentance and zeal cut off the entail of a curse, or so transform it that out of the very curse God evokes a blessing (cf. Exo 32:29; Psa 106:31).
I. THE GROUND OF THE BLESSING.
1. Levi’s fidelity (Deu 33:8). “Among the faithless, faithful only he.” The zeal and constancy of the tribe on critical occasions had been remarkable. Learn how the wicked, returning to God and proving zealous in his service, may retrieve past forfeitures and win great honor.
2. Levi’s renunciation of earthly ties (Deu 33:9). Christ also requires that no earthly tie be allowed to stand between his disciples and the allegiance they owe to him (Mat 10:37).
II. THE BLESSING ITSELF.
1. Great privileges were conferred.
(1) Levi was to be the medium of God‘s revelations. Urim and Thummim (Deu 33:8). This privilege of the tribe receives its highest fulfillment in ChristGod’s “Holy One,” by pre-eminence, and the Revealer of all his counsel to men. Note: The Urim and Thummim is attributed to the whole tribe, equally with burning incense and offering sacrifice (Deu 33:10), though no one pretends that the prerogative of consulting through the oracle belonged to any other than the high priest. This shows the futility of the argument that in Deuteronomy all Levites must be held as priests because priestly functions are in Deu 10:8, etc; attributed to the tribe as such.
(2) They were to teach the Law to Israel (Deu 10:10). This privilege now preserved by ministers of the gospel, and other teachers in the Christian Church. In Levi’s fidelity and spirit of consecration we see the qualifications required for such work.
(3) They were to burn incense and offer sacrifice. This privilege has its fulfillment in Christians in general, in whose personal consecration and offering of spiritual sacrifices, with the incense of prayers, the character of a “royal priesthood” is maintained (1Pe 2:5, 1Pe 2:9). Their sacrifices are acceptable through the High Priest, Christ.
2. Great promises were given (Deu 10:10). His substance would be blessed, and special protection afforded him. God’s servants have all an interest in these promises, especially those whose sacred calling deprives them of the ordinary means of livelihood.J.O.
Deu 33:12-17
Benjamin and Joseph.
The name given to one of these sons of Rachel (Deu 33:12) would apply to both”Beloved of the Lord.”
I. WHOM GOD CHOOSES TO PRESERVE NO FOE CAN INJURE. Benjamin would dwell in safety as between the shoulders of Jehovah (Deu 33:12). The Lord would cover him all the day long. This is true of every good man. No power can separate him from God’s love. No enemy can reach him to harm him (Psa 121:1-8.). Christ’s sheep are in the Father’s hand, whence no man can pluck them (Joh 10:29).
II. WHOM GOD CHOOSES TO BLESS ALL THINGS CONSPIRE TO POUR BLESSING UPON, (Deu 33:13-16.) All things would “work together” for the good of Josephwould combine to fill his lap with treasures. They would unite to benefit and enrich him. Precious things of heaven and of the deep, precious things of sun and moon, precious things of the hills, precious things of the earth, and with these “the good will of him that dwelt in the bush”a better portion than all, would be multiplied to this favored tribe. So all things in the spiritual respect work for the believer’s good (Rom 8:28), even afflictions turning to his salvation through prayer and the supply of the Spirit of Christ Jesus (Php 1:19).
III. WHOM GOD CHOOSES TO HELP NO ADVERSARY CAN WITHSTAND. (Deu 33:17.)J.O.
Deu 33:16
The good will of him that dwelt in the bush.
God chose a bush of the desert as the medium of his appearance to Moses (Exo 3:2), which, burning, was not consumed. A symbol:
1. Of Divine condescension. God stooping to dwell with men (1Ki 8:27), using humble and despised instruments (1Co 2:1-16 :18-31; 2Co 4:7). The bush, “a neglected manifestation of God.”
2. Of indwelling presence. A symbol of the Church, and of the individual believer, indwelt in by God. Inconspicuous and contemned, yet the seat of the Divine presencea medium of the Divine manifestation.
3. Of miraculous preservation.
1. God’s presence is a fire in the midst of his Churchflaming out upon the adversaries.
2. God’s presence preserves the Church amidst fires of persecution and affliction.J.O.
Deu 33:18, Deu 33:19
Zebulun and Issachar.
I. TWO FORMS OF THE BLESSING OF THE ALMIGHTY.
1. Commerce.
2. Agriculture (Deu 33:18).
Note:
1. Some are fitted for one kind of life, some for another. Varieties of disposition and talent. Variety of situation, giving scope for innate gifts. Divine providence, as here in allotment of the tribes, fits the one to the other.
2. God‘s blessing is needed in one kind of life as well as in another. Neither in commerce nor in agriculture can that blessing be dispensed with. It may rest on us in both, both being legitimate lines of human activity. It is in both equally efficacious.
3. Prosperity flowing to us from God‘s blessing is a just cause for rejoicing. Unblessed prosperity is not to be rejoiced in, but prosperity with God’s blessing attending it is riches indeed.
II. WEALTH DERIVED FROM GOD‘S BLESSING IS TO BE SANCTIFIED TO HIS GLORY. (Deu 33:19.)
1. The nations are to be invited to share the blessing. Note here: Commercial nations have peculiar opportunities for being missionary nations. Cosmopolitan in spirit. Come in contact with many nationalities. Usually possess the means. The preaching of Christ was largely in the region of Zebulun and Issachar, ourselves, and duty of consecrating wealth to missionary enterprise.
2. Sacrifices of righteousness are to be offered in:
(1) recognition of God’s gift;
(2) dedication of wealth to God’s service;
(3) personal surrender of the offerer to God.J.O.
Deu 33:20-25
Gad, Dan, Naphtali, Asher.
The blessings on these tribes are connected with
I. PROWESS. (Deu 33:20, Deu 33:21.) The chivalrous heroic spirit, which, as well as in bloodier conflicts, finds scope for its exercise in the battles of the cross, has here its appropriate recognition. A first portion is reserved for it.
II. ACTIVITY. Dan’s characteristic was agility. In Genesis, the dart of the serpent (Gen 49:17); here, the leap of the lion’s whelp (verse 22). A counterpart in minds of bold, nimble, adventurous type; prompt in decision, subtle in thought, swift in action. Such minds, if to the wisdom of the serpent is added the dove’s harmlessness (Mat 10:16), are of immense service in Christian enterprises needing bold pioneers or swift and decided action.
III. CONTENTMENT. (Verse 23.) Naphtali was less active than receptive. Did less, but received more. Possessed a region of great sweetness and beauty, and dwelt in it with unambitious satisfaction. Such dispositions are needed as a balance to the others.
IV. SKILL IN THE ARTS. (Verses 24, 25.) Iron and brass. Asher appears to have wrought these metals, whether from mines in its own district or brought from a distance does not appear.
Lessons
1. Talents are diverse.
2. All have their place.
3. A community needs all.
4. The blessing of God rests on a faithful use of all.
5. All should cooperate.J.O.
Deu 33:26-29
Israel’s happiness.
A noble climax! The round of blessing has been completed, and the dying lawgiver revels in the thought of the greatness and felicity thence resulting to favored Israel. One by one the tribes have passed before his eye, and he has sketched in outline, not indeed their actual future, but what might have been, what would have been their future, had they remained faithful to their God. The picture is largely an ideal one, though in the after-history of the tribes, in the lots assigned to them in Canaan, in the types of character exhibited by them, in the variety of their callings and destiniesas in the ruins of a temple we may trace something of its original designwe discern the fulfillment of many features of the prophecy. Moses’ blessing on the tribes is at once a wish, a prayer, and a prediction: a wish that certain blessings may be theirs; a prayer that the blessings may be given; and a prediction of what, conditionally on obedience, would actually be realized. Reading the blessings, we think, as in the parable, of servants entrusted with certain talents to be used in their Lord’s service, but capable of making a bad as well as a good use of them (Mat 25:14-31). The tribes, speaking generally, used theirs badly, and the blessings were not fulfilled. What applies to the blessing as a whole applies especially to this magnificent concluding passage. It is the ideal, not the actual Israel which stands here before the great lawgiver’s eye, and the language applies to the actual, only in so far as it was also the ideal, people of Jehovah. Its full application is to the Church of Christthe Church catholic and invisible.
I. THE BASIS OF ISRAEL‘S HAPPINESS, viz. the relation which the tribes sustained to the eternal God. He was the God of Jeshurunof the righteous people. He was a God bound to them by covenant. They had been saved by him. He was their changeless Dwelling-place, Defender, and Support. All power in heaven and earth was at their service, and engaged for their defense. They had nothing to fear with a Protector so almighty; they had everything to hope for from one so able to save and bless. Precisely similar is the relation of God in Christ to the Church of believers.
II. THE GREATNESS OF IT.
1. Complete as regards its elements. No element of good a-wanting. Rising from natural blessings, and safety and protection against enemies, they had also, in the favor of God and communion with him, every pledge of spiritual blessing.
2. Permanent. Enduring as the eternal God.
3. Exalting and ennobling to the soul of its possessor. Such a relation to God as Israel sustained should have wrought in the people, did in part work in them, a surpassing elevation of consciousness; was fitted to raise thought and feeling to the pitch of sublimity; should have made of them a great nation, in the best sense of the words, a nation great in thought, aspiration, and endeavorheroically great. A like elevation of spirit should characterize the people of Christ.J.O.
Deu 33:27
The eternal God a Refuge.
I. THE SUBLIMITY OF THIS PROMISE. IS there one who can open his mind sufficiently to take in anything like the grandeur of this thought? To think realizingly of God at all is to many a difficulty. It shows how little we do think of him; how habitually our minds are occupied with other objects; that when we wish to bring even his existence clearly before our minds, we find it difficult to do so. It is not a difficulty which would be felt if our relations with God were close and intimate, if our communion with him was habitual, if we were trying to live continually as in his presence and under his eye. “I believe in God the Father Almighty!” Is not that just what most of US do not do? Is there one who would not tremble far more in the presence of many of his fellow-mortals than he ever does at the thought of standing in the presence of his God? What sort of a belief is it which leaves us so destitute of all real apprehension of what God is, and even of a habitual realization of the feeling that he is? We think of him, but often how coldly, how distantly, how notionally, how unbelievingly! We speak of “revivals,” but, sooth to say, we need a revival of living belief in the first article of the Creed. We need to have our eyes opened, thought set to work, faith made more real. If that were given, then should we know, as we had never known before, how wonderful, how sublime, how infinitely grand a thing it was to have this God as our Refuge, and to know that underneath us were these everlasting arms. If it is difficult to attain to a steady persuasion even of God’s existence, vastly more difficult is it to frame a just conception of his eternity. Before worlds were, God existed; when they shall have waxed old and disappeared, he shall exist still. Time flows, but, like the rock in the midst of the stream, which, from its stable base, laughs at the flood whose impetuous course it overlooks; so, amidst the flow of ages, God endures, “the same yesterday, today, and forever.” Does it not, then, seem as something incredible that this eternal God should constitute himself a Home and Refuge for weak, sinning, mortals; should even stoop to press himself on such mortals as a Friend, Savior, Protector, Support, Helper? If we see nothing strange in this, it is impossible that anything should seem strange to us; if we can believe this, we need not stumble at much else in revelation. For this is just the central truth the Bible has to tell. It tells of a God, infinite, everlasting, almighty, inflexibly righteous, unutterably pure, incomprehensibly great and wise and good; from whom men have indeed wandered in numberless paths of error; but who has revealed himself for the very purpose of bringing them back to himself, that they may be saved from death and may enjoy eternal life; who will by no means clear the guilty, but who waits to be gracious to every penitent sinner returning to his care; and who has provided all means for that return in the atonement of his Son, our Savior Jesus Christ, and in the grace of his Holy Spirit. That is the message the Bible has to bring, and it is nothing else than the almighty and eternal God offering himself, in his grace, as a Refuge for our otherwise defenseless souls; stretching out, those everlasting arms of which the text speaks, to draw us to himself and save us from otherwise inevitable ruin. Say not, you do not need this refuge! The son of man is not yet born who does not need it, and who will not one day, whether he does so now or not, acknowledge that he needs it. And say not, you will delay in seeking it! for even could a day or a year be guaranteed in which to rethink the question now proposed, it is plainly folly in itself, and grievous dishonor done to God, that so vast and glorious an opportunity should stand for a single day unimproved; that God should sue to you, and you refuse his gracious invitations. Rather, “seek the Lord while he may be found,” etc. (Isa 55:6).
II. THE COMPREHENSIVENESS OF THIS PROMISE. View it in three relations. In relation:
1. To our temporal existence. Having God as our Refuge does not indeed imply that we are to have a great abundance of this world’s possessions, or be absolutely free from cares and sorrows. It does not secure that we are to be either the richest or the least tried of all around us. God knows how often it is otherwise. Some of the best of God’s saints have been, like Paul, the worst off of humankind. “They were stoned, they were sawn asunder,” etc. (Heb 11:37). Was God therefore not the “Refuge” of those saints because they were so ill off in this life, or did the “everlasting arms” not sustain them? Or was it not in the midst of these “great fights of afflictions” that they first realized how true a Refuge God was to them? When Paul was at his work, “in journeyings often, in perils of waters, in perils of robbers, in perils of his countrymen, in perils of the heathen, in perils of the city, in perils of the wilderness, in perils of the sea, in perils of false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in lastings often, in cold and nakedness” (2Co 11:24-28), had God in these circumstances falsified his promise, and failed to be a Refuge to him? The question needs only to be put to be its own answer. Yet it is certain that, even in outward things, God is a Refuge for his people, and that under his care they ordinarily enjoy both unusual blessing and a quite especial protection. Jesus teaches us to trust our Father in heaven, while of course using the means he gives us, for all our temporal necessities (Mat 6:25-34). He pledges himself that, so long as it is the Father’s will that we should live in the world, we shall be protected from harm, and suitably provided for. This was David’s confidence, expressed in many of the psalms, and it has been the confidence of all God’s people. Experience verifies that the good man’s dwelling is the “munitions of rocks;” his bread is given him, his water is sure (Isa 33:16).
2. To our spiritual existence. God is the soul’s
(1) spiritual Savior. Though our Lord and Judge, it is only in his bosom, in his forgiving grace, we can find refuge from our sins, from the unhappiness they cause us, and from the ruin they have brought upon us. The child that has offended his parent may seek the whole world through in vain for the rest he can find at once by coming back, confessing his sin, and being forgiven. God has devised means “that his banished be not expelled from him” (2Sa 14:14). The way is open. “O Israel, thou hast destroyed thyself; but in me is thy help” (Hos 13:9).
(2) Unfailing Retreat in trouble. No matter what storms beat without, what blessings of an outward kind are given or withheld, what threatening forms the enmity of man may assume, the soul has in God a Retreat, a place of resort and Refuge, which never fails it. There it dwells in a region of love, breathes an atmosphere of peace, holds a communion with the Father of spirits, which only grows the sweeter the longer life lasts, and the more the outward cup is bitter to the taste. In this inward home of the spirit it renews its strength and drinks of living waters, has meat to eat which the world knows not of, finds satisfaction for its deepest needs (Hab 3:17, Hab 3:18).
(3) Unfailing Support. He upholds the soul. Has the believer trials to come through? He is upheld to bear them. Has he temptations to face? He is upheld to conquer in them. Has he work to do? He is upheld and strengthened to perform it. Has he enemies to fight? His courage is sustained, and he is made “more than conqueror.” But for the upholding of the “everlasting arms,” how many of God’s saints would never have come through what they have experienced!
3. To our eternal existence. “The eternal God,” etc. Heavenly and eternal existence are wrapped up in this promise. God does not make his eternity a refuge for beings of a day. There would be an utter disproportion between an everlasting dwelling-place and a creature of some three score years and ten. All eternal good is here implied, and this crowns the promise and carries it beyond all comprehension of its greatness. “Eye hath not seen,” etc.J.O.
HOMILIES BY R.M. EDGAR
Deu 33:1-5
The King and his viceroy.
Moses, having received the direction about his death, proceeds next to formally bless the tribes. We have in these verses the introduction to the blessing. It brings under our notice the Great King himself, and the minor king, Moses, the viceroy. As the parting blessing of him whom God had made “king in Jeshurun,” it has more weight and significance than anything which ever came out of the lips of kings. Even David’s dying words are not so sublime as these of Moses (cf. 2Sa 23:1-7). Let us look first at the Great King, and then at his viceroy who reigned in Jeshurun.
I. THE ADVENT OF GOD. He is represented as rising at Sinai, as scattering rays from Seir, and as riding forth in sunlike majesty from Mount Paran. The idea is borrowed from the dawn. Just as, before the sun appears in splendor, the mountaintops are tipped with gold, and then the dawn gathers into glory, and the sun at last steps forth in might, so the Lord made his proximity felt on the top of Sinai; there was a still greater impression made at Self, with the mercy of the brazen serpent; and last of all in Paran, in whose wilderness was Kadesh, the scene of chequered experience and yet abundant blessing, the sunlight having then fully come. God had come as the Light-giver. “God is light, and in him is no darkness at all” (1Jn 1:5).
Next let us notice his court“myriads [, which may mean a million] of saints.” This cannot refer to Israel, as some suggest, but to the holy ones accompanying the Lord from heaven. What a magnificent array! Only the holy can stand in his sight or constitute his train.
Next let us notice his gift to men”from his-right hand went a fiery. Law for them.” This fiery Law can only mean that moral law which penetrates unto the heart with its fiery heat.
And all was in love (Deu 33:3), for the God who is light and fire is also love. The saints are safe in his hand, and they gather round his feet.
II. THE VICEROY. He is called here “the man of God,” and justly so. He was the man who recognized himself as God’s property, as God’s servant, as God’s minister.
And this is why he was “king in Jeshurun.” It is consecration to God’s glory which secures the real kingship. No kingship is worth the name which consists not in holy influences; and every man is a “king of men” who reigns over them by the sovereignty of intelligent consecration.
In these respects Moses was a type of Jesus. Pilate could not understand his kingship through truth; but the world recognizes it. He was so devoted to the Father’s glory, and so bent on the good of men, that increasing multitudes every year are owning his sway and accepting of the Law at his mouth. Fiery it is doubtless, fitted to kindle the coldest heart to rapture. As it dwells within us, it molds to highest good the life.R.M.E.
Deu 33:6-25
Watchwords for the tribes.
The blessings authoritatively pronounced by these old worthies amounted to watchwords for their future development. They were divinely suggested ideas regarding their future courses. We shall look at the ideals thus presented in their order.
I. THE UNOSTENTATIOUS DEVELOPMENT OF REUBEN. Deposed from the primacy among the brethren, because of his self-indulgence, he is to content himself with pastoral progress amid the mountains of Moab. The blessing is a good one, quiet life and progress.
II. THE SOVEREIGNTY THROUGH SUFFERING OF JUDAH. In Deu 33:7 we have clearly the regal strain. It is the struggle and the victory and the reign. The brunt of battle is to fall on Judah, and the sovereignty in the end. That it refers to Messiah ultimately is, we think, quite reasonable. Indeed, Kennicott regards Deu 33:5 as referring to the Messiah and not to Moses, and consistently therewith he would have the words “bring him to his people” to refer to the king, Shiloh, of Judah’s tribe. However this may be, we can discern in this watchword of Judah the keynote of the Savior’s suffering life.
III. THE SELF–DENIAL AND DEVOTEDNESS OF LEVI. The treasure of the oracle was to be with the Levites, and, in prosecuting the work of God, they were to show that they loved their Master more than even father or mother, sister or brother, sons or daughters. In prosecuting their ministerial work, they were to illustrate discipleship as a giving unto God the first place above the nearest and the dearest (cf. Luk 14:26). Moreover, in this holy work the sons of Levi shall need the Lord’s blessing on their substance, since they lived by voluntary contributions, and the Lord’s help against calamities. A special blessing is thus locked for in connection with special work, of a self-denying character. And the same is applicable to the ministry still.
IV. THE SHADOW OF GOD FOR BENJAMIN. This powerful tribe was to afford shelter to the central government and worship in the time of the monarchy. The Divine presence thus was specially to overshadow the descendants of Benjamin. As Joseph so tenderly overshadowed his brother, so will the central government and worship his seed.
V. THE SPLENDID SUCCESS AND PROWESS OF JOSEPH. All the fatness of the earth and the favor of God and the power to push successfully their way against all opposing forces are to belong to Ephraim and to Manasseh. From Joppa unto Carmel, on the sea across to the pastures of Gilead, the two half-tribes were destined to hold sway, and to enjoy all the wealth this encircled. It was the magnificent central province of Samaria, with any amount of pasture-land beyond the Jordan.
VI. THE HIGHWAY OF ZEBULUN. Its outlets are to be peculiarly important, as we know they proved between the Great Sea and the sea of Tiberias. Through Zebulun the traffic passed from the great Eastern kingdoms. Their situation, mercantilely regarded, was superb.
VII. THE CONFIDENCE AND CONSOLIDATION OF ISSACHAR. Settled beside Zebulun, with a series of mountain fastnesses behind, and Esdraelon’s plain down to the sands of the Mediterranean as their coast, the children of Issachar were to feel settled and secure in their tents. The mountain tracts will nurse the piety of the people, while the sea shall yield its abundance, and the sand become a source of treasure. No better home could be found for a trading, manufacturing people.
VIII. THE VANTAGE–GROUND OF GAD. This tribe is represented as hemmed in like a lion at bay, and thus compelled to take a prominent part in critical affairs. Lying between the mountains and the Jordan, it became the battle-ground of the monarchy, and at Ramoth-Gilead and Mahanaim important issues were decided. The watchword was vigilance, because of the vantage-ground.
IX. THE COURAGE OF DAY. He is represented as a lion’s whelp, full of courage, though small in size. Leaping from Bashan, he made his lair northwards, but ever ready to shift to better quarters if he heard of them. He found a lair too at the sea, in the borders Of Philistia.
X. EASY–GOING NAPHTALI. This tribe is represented as taking a south-west location after the northernmost Danites, and as rejoicing there in the manifold goodness of God.
XI. BLESSED BY DAME AND NATURE AS ASHER. This tribe is to be blessed, as the very name implies, in domestic relations, in fraternal relations, in the olive-yards yielding such magnificent oil, and in the iron and brass with which, instead of the ordinary wooden bars, they could protect themselves. To this tribe was given the oft-quoted promise, “As thy days, so shall thy strength be.” They were to have “strength proportioned to their work.”
It does not appear why to Simeon no blessing is assigned; and yet it is noticeable that this tribe played but a small part in the drama of Israelitish history.R.M.E.
Deu 33:26-29
The incomparable Savior.
In finishing the blessing of the people, Moses cannot refrain from bursting into a tribute of admiration for him who had brought them thus far. He speaks of God’s incomparable excellency, and how happy Israel was in relying upon his power. We shall notice the two thoughts in this order as cause and effect.
I. THE INCOMPARABLE EXCELLENCY OF GOD. This is brought out in several particulars. And:
1. God is incomparably excellent in himself. He “rideth upon the heaven in his help, and in his excellency on the sky.” The reference is believed to be to the Shechinah cloud, which passed in calm majesty along the upper heavens to indicate to Israel, or “Jeshurun,” as Israel is here called, the way they should take. In no more beautiful way could God’s essential sovereignty be brought out. He moves in calm majesty among the spheres, the Ruler because Maker of them all. No one can for a moment be compared with him.
2. God is incomparably excellent as the Savior of his people. Israel experienced his help in the deliverance from Egypt, in the pilgrimage to Palestine, and they were about to experience still further favor in the success of the invasion. The language is most beautiful by which all this is conveyed. “The eternal God is thy Refuge;” to him who dwells in the eternities and who orders their processions, the difficulties of time must be as nothing. “Underneath are the everlasting arms,” no weariness ever overtaking arms which are full of everlasting strength. “He shall thrust out the enemy from before thee; and shall say, Destroy them.” Now, in all this we have a figure of the salvation which God extends still to men.
(1) He delivers us from the bondage of sin;
(2) he justifies us freely from all things;
(3) he sanctifies us by his Spirit;
(4) he protects and delivers us from all our enemies.
II. THE CONSEQUENT HAPPINESS OF ISRAEL. What distinguishes Israel and renders them a happy people is the possession of such an incomparable Savior. It is not in Israel themselves, but in their God, that the cause of their happiness dwells. And is is well to remember this.
1. Frames and feelings are no proper foundation for our spiritual confidence. Anxious souls prolong their anxiety and postpone their peace by excessive introspection. Instead of occupying themselves with the incomparable excellency of their Savior, they occupy themselves with the incomparable vileness of their own hearts. No peace and joy can come from within.
2. The changeless Savior is a true Foundation for our confidence and hope. It is “Jesus Christ, the same yesterday, today, and forever,” in whom we are asked to confide. He has every excellency which our necessities demand. He has the atonement and the sympathy and the intercessory powers we need to free us from deserved penalties and fit us for undeserved blessing.
3. We stand in consequence as an expectant people awaiting our entrance to the land of promise. For it is to be noticed that Israel were not only happy in their experience, but happy also in their hopes. They were about to enter the Promised Land. There they were to dwell safely alone, like the heavenly state where “the wicked cease from troubling and the weary are at rest.” They are to have plenty of corn and wine, as the redeemed have in heaven, where they eat angels’ food and drink the new wine of the kingdom. They are to dwell under the fertilizing dews of heaven, as the redeemed shall under the benedictions of God. In hope, then, Israel was happy: and we too may “rejoice in hope of the glory of God.”R.M.E.
HOMILIES BY D. DAVIES
Deu 33:1-5
The Godlike act of blessing.
Moses is finely described as “the man of God.” Among his contemporaries there was no man who bore so much of the Divine image. In character, in office, in deed, he was eminently Godlike. As his earthly life drew to a close, the real man came more fully into view. Death is a clever unveiler of a manit strips off shams and masks, it discovers the reality. Like his great Antitype, Moses forgets himself in the crisis of death, and concerns himself about others. As his hours are few, he will crowd into them as many acts of blessing as he can. It is in the power of one man to bless many. This is Godlike.
I. BLESSING CAN COME TO LIES ONLY THROUGH THE CHANNELS OF LAW. It is useless to wish a man some good fortune, unless he is prepared to follow the lines along which good fortune comes. It is useless to wish a man health, while we know that he is wedded to the wine-cup. The only real blessing we can confer is to put men into connection with God’s channels of blessing. The man who unveils to us the law of God respecting the expansion of steam, confers real blessing on the race. Similarly, the man who reveals to us the law, or method, through which God’s favor flows to sinners, imparts solid blessing. Respecting blessing, God is the only primal Source, but men can be subordinate agents in distributing it. “Order is Heaven’s first law;” and, in blessing others, we must observe God’s order of procedure. Submission to law is an essential condition of blessing.
II. BLESSING TO MEN HAS ALWAYS BEEN THE PURPOSE OF GOD‘S SUBLIMEST MANIFESTATIONS. Desiring to bless the tribes, Moses at once reverted to Sinai, and to God’s grand plan for blessing men. Heart and soul, Moses was a legislator. He saw the grandeur, the eternity, the utility of Law. The “ruling passion was strong in death.” The splendid manifestation of God’s majesty at Sinai again passed before the eye of memory. All those splendors of royal state were destined to illustrate the intrinsic majesty of Law. That magnificent retinue of consecrated ones illustrated the native glory of the Divine Law. That entire epiphany of God culminated in this significant act: “from his right hand went a fiery Law”a Divine force to soften, melt, purify, and consume. Those honored beings that found a place in the retinue of God received that exaltation and that Grace by virtue of submission to Law; “they sat down at thy feet.” To reveal to men his Law is a Divine equivalent for largest blessing. God’s Law is the outcome of his love. The spring and motive of this stately display of Law is deep and generous love. “Yea, he loved the people.”
III. TO BLESS MEN, THROUGH THEIR OBSERVANCE OF LAW, IS THE AMBITION OF EVERY REAL KING. God is supreme Sovereign of all intelligent beings. The supreme Monarch manifests irrepressible desire to bless his subjects. Amidst impressive solemnities, he declares that blessing can only come through the channels of righteous Law. Moses, too, is a subordinate kingking in JeshurunGod’s vicegerent. Moses, too, desires to bless the people. His life had been spent in their interests. Even during the forty years he spent as a shepherd in Midian, he was undergoing preparation for his great undertaking. But Moses likewise knew that the greatest blessing he could confer on Israel was love of God’s Law. No wishes, or hopes, or aspirations, which he could cherish for them would be of any practical value apart from their dutiful obedience to God. Therefore, his legacy was counsel and prayer: “He commanded a Law, even the inheritance of the congregation of Jacob.” This is the richest heritage we can acquire on earth, viz. God’s Law enshrined in the heart. Then are we living temples, the “habitation of God through the Spirit.”D.
Deu 33:6
A prayer for the firstborn.
The personal character of Reuben had not been exemplary. His salient features were coarse. Moral qualities were entailed to posterity; and the tribe, generation after generation, occupied a low place in the history of the nation. Nothing noble seems ever to have been achieved by it.
I. PRIORITY OF PLACE DOES NOT ENSURE NOBLENESS OF CHARACTER. Reuben was, in Jacob’s household, first in the order of time, but not first in native dignity. “Many that are first shall be last.” The king has not always the most royal character in the empire. The palace does not always contain the noblest society. The most obscure may yet become the purest and the best. Moral rottenness has often been on the throne, and real royalty on the gibbet.
II. PRESENT LIFE DOES NOT SECURE CONTINUOUS LIFE. Human life is not self-created; it is sustained through every hour by a Divine hand; and whenever Divine wisdom sees Best, that life is brought to a close. As life, with all its advantages, is a trust from God, which may be terminated any moment, we should use every moment well, in order to deserve its continuance. In proportion to the precariousness of life is the value of every moment increased. So, too, in the life beyond the grave, the same dependence on God remains. We hang on him for continued life. Christ is our life. Through eternity we live (if we live at all) by faith on the Son of God. Hourly the prayer ought to ascend, “Let me live, and not die.”
III. PRESENT UNITS MAY BECOME FUTURE MYRIADS. At the time of Moses’ dissolution, the number of Reuben seems to have been small. Possibly this may have been a penalty for Reuben’s incest. In this case it would be an appeal to God’s mercy to remove the curse. Beneath the benediction of God, “a little one soon becomes a thousand.” Prolific increase is a sign of Divine approval. All the oak forests on the globe sprang from a single germ.D.
Deu 33:7
The royal house of Judah.
The name Judah signifies praise. Here Moses represents Judah as the praying tribein this respect inheriting the spirit of its great father, Jacob. Prayer and praise usually wed; they make a happy pair in the habitation of the heart, and the offspring is royal nobleness.
I. TRUE PRAYER PLEADS FOR AN APPOINTED DESTINY. What God has designed and destined for usthis is a proper object of prayer. For although God has designed some good for us, our prayer is the last link in the succession of causes which brings us into actual possession. “For all these things,” saith God, “I will be inquired of to do it for them.” Prayer has respect to the will of God. The purpose and oath of God have prepared the blessing. The hand of faith is stretched forth to take it.
II. TRUE PRAYER IS SUPPORTED BY OTHERS‘ INTERCESSIONS. The prayer of a good man on our behalf is an inestimable boon. Here Moses prayed that Judah’s petition might be heard. Example is contagious. When good men see us praying, they will pray with us, and for us too. If only combustible material be at hand, the fiery flame will spread. It is always an inspiration to us, if we remember that while we pray, Christ our Elder Brother is praying for us above.
III. TRUE PRAYER IS ALWAYS SECONDED BY PERSONAL ENDEAVOR. “Let his hands be sufficient for him.” What we can do to gain the blessing, God will not do for us. What we cannot do, God will, if we meekly ask him. Prayer without effort is hypocrisy. We are not sincere in our request. Labor without prayer is stark atheism. The boat of human progress must be rowed with two oarsprayer and effort. Unless both wings are in motion, the eagle cannot rise.
IV. TRUE PRAYER OBTAINS THE HELP OF GOD, It obtains help for every undertakinghusbandry, commerce, art, and war. Prayer always has prevailedit always will. Prayer and painstaking can accomplish anything. Prayer secures for us the best help, the presence of God himself. “Be thou a Help to him.” This is an Ally worth havingan Ally who, by a breath, secures success. If the Lord be our Helper, we can wisely speak the challenge,” What can man do unto me?” God with me, God in me, inspiring every thought, and purpose, and desire and deed,this makes a mean man royal indeed. Thus we may all obtain a place in the honored tribe of Judah, and be “kings unto God.”D.
Deu 33:8-11
The priestly tribe.
The abuse of the priestly office has brought the name of priest into contempt. Best things, when corrupt, become the worst. Sour milk and rotten grapes and stained snow are things most obnoxious. Yet a true priest is the noblest form of manthe greatest benefactor of his species. A pompous, bedizened, arrogant ecclesiastic, is not a true priest. God’s priest is meek, self-forgetful, saintly, Christlike.
I. PURITY AND CONSECRATION ARE THE ESSENTIAL QUALIFICATIONS FOR THE PRIESTHOOD. Levi is here described as “thy holy one.” This was God’s ideal, though never fully realized except in Christ. If there was not perfect purity of character, there was the nascent germ withinthe inner yearning and desire after holiness. Levi was the rude type, the rough outline of the perfect priest. A further qualification was consecration. This personal righteousness was to be practical. It was required to be actively devoted to the service of God. Regard for God was to dominate regard for earthly relatives. When called to God’s service, the Levite was to regard his parents as if he had them not; he was to forget his brethren and his father’s house; yea, he must love his children as though he loved them not. God first; every one else must find a subordinate place (Deu 33:9). Here we have the forecast of Christ’s axiom, “He that loveth father or mother more than me, is not worthy of me.’ Further, this character was a tested one. To an office so responsible, God does not admit a novice. Mere innocence is not a qualification. There must be tried and tested charactercharacter tried in the furnace of temptation. So with respect to this tribe of Levi; him “thou didst prove at Massah,” with him “thou didst strive at the waters of Meribah.”
II. PRIESTLY CONSECRATION IS A CONDITION FOR RECEIVING REVELATION FROM GOD. “Let thy Thummim and thy Urim be with thy holy one.” Although it is confessedly difficult to determine precisely what the Urim and the Thummim were, it is obvious that it was God’s ancient method for revealing his will to Israel. In emergencies, whether personal or national, it was the practice to ask counsel of God by means of the Urim and Thummim. It is a necessity that there should be internal fitness in order to receive and transmit the will of God. Light can only circulate through a fitting medium. Music can only be transmitted by a specific conductor. As it is in the natural world, so in the spiritual, only the pure in heart can see God. His will is revealed only to the dutiful. “The secret of the Lord is with them that fear him.” On this account, God’s priests have often been God’s prophets; e.g. Jeremiah, Ezekiel, Samuel, and John the Baptist. Moses too belonged to the tribe of Levi.
III. PRIESTLY CONSECRATION INCLUDES SERVICE GODWARD AND MANWARD. (Verse 10.) Every true priest is a mediator between God and men. He receives of God and imparts to men; be receives from men and presents unto God. The only perfect Mediator is the “Son of the Highest;” but, in a humbler sphere, earthly priests are also mediators. They receive God’s Law from the fountain of his lips, and they convey it unto their brethren. Every real teacher is a real mediator. He delivers unto others that which he has first received. The priest has also a service to perform Godward. He brings human offerings before the Most Highthe offerings of gratitude and praise. But men have sinned, and this sad fact must be recognized. They stand in urgent need of Divine mercy. Hence substantial proofs of penitence and confession are required. God has a proper and prescribed method for conveying his mercy. He will be approached in the way of sacrifice, and it is part of the priest’s vocation to present “whole burnt sacrifice upon God’s altar.”
IV. COMPLETE CONSECRATION ENSURES COMPLETE SALVATION. Salvation is many-sided; it is negative and positive. It embraces deliverance from every evil, present and future; it embraces every good that can enrich and ennoble the man. While we care wholly for God’s interests, he will most completely care for ours. No external substance will bring us any real advantage unless God’s blessing be upon it, ay, pervade it. The Levites were compelled by official duties to be often absent from their families and homesteads, which needed therefore special protection from God. “Bless, Lord, his substance.” But more important yet was it for the whole nation that the offerings and intercessions of the priests might find acceptance with God. If anything upon their part should nullify the offices of religion, the effect would be unspeakably disastrous. Therefore, looking along the vista of the future in fervent anticipation, Moses prays, “Accept the work of his hands.” It is as if he had said, “Let thy gracious plan for pardoning and saving men completely succeed!” And lastly, he prays for the priest’s security against all foes. We may not here confine our thoughts to foreign adversaries. The true and faithful priest will always, find enemies in proportion to his fidelity. His foes shall be those of his own household. They will assail his earnestness, suspect his motives, attack his reputation. But God shall undertake his servant’s cause. He will, in his own way, so smite his foes, that they shall be completely silenced; “they shall not rise again.”D.
Deu 33:12
God’s fatherly interest in Benjamin.
The circumstance of Benjamin’s birth has a melancholy interest. His birth was the occasion of Rachel’s death. If we may argue back from the qualities of Rachel’s children to the qualities of Rachel, she must have been a woman deserving high esteem. Rare excellences embellish the characters of her sons. To Joseph and to Benjamin were assigned territory in the very heart of Canaan. In the benediction of Moses we have
I. AN ENDEARING NAME. A name given by God is pregnant with meaning. It is no empty compliment. If God regarded Benjamin as his “beloved,” there was sufficient ground and reason for it. This tribe may not have been conspicuous for robust energy or for martial enterprise, but it was distinguished for its genuine piety and its devout attachment to the cause of God. If we cannot all be great, we can all be good. To be consistently and thoroughly pious is within the reach of all. Each of us can be knighted and ennobled with this title, “The beloved of the Lord.” We have indicated here
II. THE BEST SOCIETY. “He shall dwell in safety by him.” This promise, in all likelihood, alludes to the position of Benjamin’s inheritance. His portion in Canaan included the hill of Moriah, on which, in later days, the temple was erected. This was no insignificant honorno mean token of Jehovah’s favor. The successive generations of Benjamin would dwell in closest vicinity to the oracle of God, and would enjoy easy access to the public ordinances of worship. So long as man needs the aid and inspiration of external ordinances, so long will this vicinity to the temple be a real advantage. In our folly we may despise the privilege, but this foolish contempt no way derogates from its value. They who most prize the house of God most prize God himself. We have also
III. COMPLETE PROTECTION PROMISED. “The Lord shall cover him all the day long.” God was pleased, in a very remarkable manner, to disclose himself to the Hebrews by metaphors easily interpreted. In a climate where men suffered most from a scorching sun, a covert from the burning heat was most appreciated. Therefore God was to them just what they needed, “the shadow of a great rock in a weary land.” The fervent heat was tempered with a cloud. From every evil thing God covers his saintsfrom the heat of trial, sorrow, care, excessive prosperity. He never fails as does a passing cloud. He covers his chosen “all the day long.” We have promised likewise
IV. UNERRING GUIDANCE. “He shall dwell between his shoulders.” As the temple of God was to rest on Moriah, and the visible Shechinah be enshrined within, this would properly seem as a crown of glory on the head of Benjamin; or, what the head is to the human body, that God would be to this favored tribe. The head informs, enlightens, directs the whole body; so, saith God, “I will guide thee with my eye.” That man has reached the perfection of being when Christ dwells in him, as “wisdom, righteousness, sanctification,” life. To be most godly is to be most manly.D.
Deu 33:13-17
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, gentlecast 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 oneone 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 streamsthe “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 oxthe 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.
Deu 33:18, Deu 33:19
Combined work and worship.
Some tie of affinity bound these two tribes in peculiar intimacy. We cannot find this cementing link in the fact that their landslay in close contiguity; this fact was not unique. Other tribes bordered on their coasts, with whom no such intimate alliance prevailed. Neither were their secular occupations alike. It was an affinity springing out of congenial character. The same tastes and purposes and aims were dominant in both. To their honor, it is handed down to distant posterity that they were zealous for the worship of God.
I. SECULAR PURSUITS SHOULD BE FOLLOWED IN A SPIRIT OF GLADNESS. The man of God leaves it as a charge upon these tribes to rejoice in their several avocations. The earthly callings of Zebulun and Issachar seem to have been quite distinct the one from the other. Zebulun’s territory abutted on the sea-coast, and enjoyed the advantage of a small harbor under shelter of Mount Carmel. Hence the people had access to the sea; they had a fishery; they possessed opportunities for commerce. Though they had no maritime tastes (like the Phoenicians), yet the ships of other nations would visit their coast, and the merchandise of distant lands would find their way thither. “They shall suck of the abundance of the seas.” Issachar was an agricultural tribe. The people dwelt in tents, and their possessions consisted in flocks and herds. But whatever their occupation, it ought to be an occasion for joy. It gave scope to the pleasant exercise of their powers. It furnished them with the means of family subsistence. It was a fine field for the discipline of their virtues, for the exercise of brotherly help and mutual kindness. It enabled them to trace in their daily walk the footsteps of Jehovah, and provided material for daily praise. Whatever our work be, it should be fulfilled with gladness. Happy is the man who sings at his work.
II. SECULAR PURSUITS ARE NOT INCOMPATIBLE WITH DIVINE WORSHIP. “They shall call the people unto the mountain.” Although their abodes were far away among the northern hills, they did not hold themselves free to abstain from public ordinances of worship. Yea, not only did they stir themselves up to this delightful duty, but they summoned the surrounding tribes also to keep the sacred festivals. In the absence of modern reminders of the scionsin the absence of almanacs and clocksthese twin tribes noted the revolutions of sun and moon, became the timekeepers of the nation, and called the tribes to prayer and sacrifice. Probably their secular duties as fishermen and as shepherds furnished the opportunities for observing the phases of the moon. New moon or full was the signal in the heavens for the recurrence of the special festivals; then the silver trumpets would ring out the summons from hill to hill, and from hamlet to hamlet. If there be the disposition to worship God, facilities will be found or made.
III. SECULAR PURSUITS FURNISH THE MEANS FOR ACCEPTABLE SACRIFICE. “They shall offer sacrifices of righteousness.” Secular pursuits will never satisfy all the yearnings of the human heart. There is a hunger within which no material banquet can relieve. There is a thirst of soul which can be slaked only by the water of eternal life. To gratify all the cravings of the mind we must come to God. But he will be approached by means of sacrifice. This furnishes a test of our sincerity. This awakens a sense of our deepest need. This provides a channel for our highest joy. Whatever form our sacrifices may takewhether corn, or oil, or fruitwhether lambs or doveswhether contrition, praise, or gratitudeit must be a sacrifice of righteousness, or it cannot be accepted. As the act of devout obedience to Divine command, or as the outgoing of desire after holiness, or as the expression of righteous obligation, it will find acceptance on God’s altar.
IV. SECULAR SUCCESS IS PROMOTED BY GENEROUS CONSECRATION OF SUBSTANCE TO GOD. “Them that honor me I will honor.’ God is the most generous of Masters, but he hates empty pretensions of loyalty. He will not accept words where deeds are possible. The honor is conferred, not on the God who receives, but on the mar, whose gift finds acceptance. “It is more blessed to give than to receive,” is a lesson not easily learntan experience not common enough. This is not a firstfruit, but one of the latest fruits of Christian living. Yet without the favoring smile of Jehovah no secular pursuit can succeed. Men often sow a bushel and reap a peck. But when God is on our side, our seed multiplies a hundredfold: “a little one becomes a thousand;” “godliness is profitable unto all things.” The only real insurance for successful enterprise is the benediction of God. The treasures remain in the land (Deu 33:19) until God teaches us how to draw them forth. The eye of faith is clearer-sighted than the eye of expediency.D.
Deu 33:20, Deu 33:21
Gad’s valor and chivalry commended.
Gad had been prematurely hasty in seeking an allotment in Canaan. When the heads of this tribe perceived how suitable were the hills of Gilead for pasturing their extensive flocks, they clamored at once for this possession, ere yet an inch of land had been gained on the west of Jordan. Moses yielded to their request, on condition only that they should go over Jordan armed with their brethren, and should fight in the front of battle. This they nobly did, and returned to their families and flocks only when Joshua released them from further service. We see
I. A HASTY CHOICE OVERRULED FOR GOOD. There can be little doubt that selfishness was the originating motive for this choice. The well-being of other tribes was not, for the time, weighed. Yet it was a choice beset with perils. The district coveted lay on the borders of the wilderness, and was exposed to raid and depredation from foes. It is wiser always to look heavenward and to say, “Thou shalt choose our inheritance for us.” Yet, though selfishness was for the hour dominant, other and better qualities dwelt in the tribe. As often happens, God allowed their choice, and then led them through severe discipline to enable them to enjoy it.
II. THEIR CHOICE WAS PURCHASED BY HARD AND PERILOUS WARFARE. “He came with the heads of the people, he executed the justice of the Lord, and his judgments with Israel.” To acquire this territory, Moses stated at once the simple condition, viz. that they should fight in the van of Israel’s battalions. This condition they accepted, and bravely they acquitted themselves. The event taught them valuable lessons. It taught them that they were an integral part of a great commonwealth, and could not separate themselves, without injury, from it. It taught them to look, not only on their own welfare, but also to consult for the welfare of others. It taught them that rest and quiet possession were more valued after a hard-fought campaign than before.
III. THEIR CHIVALROUS CONDUCT DEVELOPED THEIR LATENT QUALITIES OF MARTIAL PROWESS. The greatest advantage resulting from their military encounters was the personal strength and heroism which were developed in themselves. They were better, braver, nobler men afterwards than ever before. Now, and not till now, they were qualified to protect their own hills and flocks. This advantage they had not foreseen, yet it was the best and most enduring. Now the men of Gad “dwelt like a lion” in fearless possession; now they were able, when assailed,” to tear the arm” of a foe, “with the crown of the head.” This heroic quality reappeared, in brighter form, in the person of Elijah, and probably also in the forerunner of our Lord.
IV. THIS FEARLESS COURAGE OBTAINS A PRAYER FOR STEADY ENLARGEMENT. “Blessed be he that enlargeth Gad.” It was a boon to the whole of Israel to have such a martial tribe occupying an outpost in the land. To enlarge and strengthen Gad was to strengthen their military defense, was to increase their own safety, was to perpetuate their own peace. So long as the lion-hearted tribe of Gad had a numerous generation, no foe could invade Israel from that side. The very reputation of Gad eastward kept the nations in salutary awe. The welfare of Gad was the welfare of all.D.
Deu 33:22
The blessing of strength.
From the tribe of Dan sprang Samson, whom we may regard as a typical child of Dan. In all probability the whole tribe was noted for strong men, and their pride was to cultivate and increase muscular strength. We have here promised
I. YOUTHFUL STRENGTH. This is confessedly not the highest form of blessing; yet, in some conditions of civic society, it is essential to the preservation of independence, property, and life. The picture is that of a young lion.
II. DESTRUCTIVE STRENGTH. This has its place in God’s kingdom. The destructive strength of Samson was an inestimable boon, when the Philistines threatened to overwhelm the land. We cannot otherwise regard the prodigious strength of Samson but as God’s scourge for the chastisement of gross idolaters. Yet, what prodigies of good might such strength accomplish if directed into beneficent channels!
III. STRENGTH UNDER THE DIRECTION AND CONTROL OF SAGACITY. “He shall leap from Bashan.” Strength is ofttimes wasted from want of prudence. The strength of Dan was reserved for suitable occasions. It displayed itself in forms surprising and unexpected. The close vicinity of the Philistines to one part of Dan’s allotment necessitated this training of muscular strength. It is instructive to note what latent energies there reside in man, which come into view only when great occasions require.D.
Deu 33:23
Naphtali’s goodly choice.
Naphtali’s position was in the north of Canaan, and had its southern border adjacent to the sea of Galilee. A large proportion of our Lord’s ministrations were bestowed on the inhabitants within this district. Obviously the heads of this tribe in Moses’ day aspired after the best possessions.
I. WE OBSERVE HERE THE BEST HUMAN AMBITION, “Satisfied with favor.” It is scarcely conjecture that imports into Moses’ words the meaning, “the favor of God;” for in the next clause he mentions distinctly the “blessing of the Lord.” No other favor can satisfy save the “favor of Jehovah.” This is all-sufficientan ocean, in which the soul of man can bathe itself with amplest delight. This phrase, “the favor, or grace, of God,” includes everything which God can supply for human need. In it is embraced light, pardon, Divine friendship, purity, peace, strength, liberty, rest. A comprehensive prayer is this, “Oh, satisfy me early with thy mercy!”
II. WE NOTE THE BEST AMBITION SATISFIED. “Full with the blessing of the Lord.” We often desire inferior good, and desire in vain. The love of God is too deep and wise to indulge our foolish requests. But when we ask for highest good, and desire it earnestly, we never fail to obtain. What man ever sued for grace and was sent empty away? No; God’s chief complaint is that we come too seldom, and ask too little at his hands. Still he says to us, “Open thy mouth wide, and I will fill it.” The possession and wise use of God’s grace enlarges our capacity to receive. It is a cure for all murmuring and discontent.
III. WE SEE HOW, WITH THE HIGHEST BLESSING, GOD GIVES THE LOWER UNASKED. Naphtali desired to be satisfied with the Divine favor; and a voice was commissioned to say, “Possess thou the sea and the south.” It is a recognized method of God’s procedure that when men ask for spiritual riches, God grants both spiritual and temporal good. In Gibeah, God appeared to Solomon, and proposed to him, “Ask what I shall give thee;” and when Solomon craved to possess the gift of wisdom, his generous God assured him that not only should wisdom be his, but things he had not asked-even unprecedented riches and honor. To the same effect, our Lord affirmed, “Seek ye first the kingdom of God, and his righteousness, and all other (needed) things shall be added unto you.” He is” able to do for us exceeding abundantly above all that we can ask or think.”D.
Deu 33:24, Deu 33:25
The comprehensive benediction of Asher.
No one can read this series of poetical benedictions without cherishing the conviction that Moses “spoke as moved by the Holy Ghost.” The peculiar fitness of his aspirations for the future exigencies of the tribes, and his clear foresight of their distant fortunes, indicate unmistakably that a supernatural light suffused his understanding. This benediction of the dying prophet foretokens
I. NUMERICAL INCREASE. By a natural law of God’s providence, rapid increase of the people is a fruit of material prosperity. When scarcity of food is a permanent condition, infanticide prevails, or children perish for lack of nutritious food. This increase of children was, in former times, a distinct token of God’s favor, and a frequent subject of promise. As the numbers of Israel increased, so would their strength to resist aggression. It was when Israel’s numbers were diminished by intestine wars, that the Eastern potentates gained decisive triumphs. Occupying, as Asher did, the extreme north-west of Canaan, numerical increase was a source of defensive strength. To the Christian parentto the Church, children are a blessing. “Happy they who have their quiver full” of these Divine arrows.
II. THERE IS SET FORTH SOCIAL REPUTATION AND GOOD WILL. “Let him be acceptable to his brethren.” So long as the tribal relationship was maintained in strength, there was a constant danger of mutual jealousies and animosities. Occasionally this evil passion took fire and broke into open flame. From tribal suspicion and dislike Asher would be free. It is an honor and a joy to live in the esteem and good will of brethren. The outward reach of influence is enlarged. Life is felt to have nobler interests. The better part of human nature finds development.
III. THERE IS FORESHADOWED AGRICULTURAL PROSPERITY. Upon the northern hills of Palestine the olive tree flourishes, and authorities affirm that no agricultural produce is so abundant and so remunerative as that of the olive. It is hardy, will flourish in rocky soil, and attains venerable age. Its fruit is valuable, is utilized for domestic purposes, and has always been a staple commodity of commerce. So prolific were the olives of Asher to become, that the people should have, not only the head, but the feet also, in the abundant oil; or the language may be designed as a bold figure, to indicate that so full should be the oil-vats at the base of every olive-clothed hill, that the very land should seem to be foot-deep in golden oil.
IV. THERE IS PREDICTED IMPREGNABLE DEFENSE. The poetical imagery here may be better translated, “Thy bars shall be iron and brass.” It may be that these metals were found in veins among the hills, or rather iron and copper, it may that the gates of their cities were, in some cases, fashioned with these metals. Doors and gates of iron are still to be seen in the district of Bashan. But it is better to treat the language as elegant imagery, to indicate the matchless strength of Asher’s fortresses. Over all her internal wealth there shall be a sure defense. The Chaldee paraphase reads, “Thou shalt be strong and bright, like iron and brass.”
V. THERE IS PLEDGED INTERNAL STRENGTH PROPORTIONED TO NEED. “As thy days, thy strength.” A precious promise this of universal application. Our days are under Divine inspection; our circumstances are under Divine control. It is better for the man every way that his strength should be increased than that the trial should be abated. The outcome is that the man emerges stronger, nobler, more highly developed. The supply is always adjusted to the particular need. God is the model of frugal economy. In his administration there is no waste. But there would be waste if the supply of strength daily given were in excess of the requirement. This would be a blot upon his wisdom. What should we say of the water company that sent daily into our houses ten times the quantity of water that is required? Or, what advantage would it be to us if the supply of light from the sun daily were a hundredfold in excess of this world’s need? Our God is perfect wisdom, as well as infinite love. Strength shall be supplied, not in superabundant waste, but in exact proportion to our need. “As our days, our strength.” The infant would be crushed with the strength of the full-grown man.D.
Deu 33:26-29
God, the crown of Israel’s glory.
As soon as Moses touches upon ills theme, language seems too poor to express the greatness of his thoughttoo cold to convey the glowing ardor of his love. Here all metaphors fail; all comparisons are vain. God is above all imagery, or metaphor, or illustration. As there is none like him, so nothing can fitly express his deeds towards his chosen, tits conduct is, like himself, ineffable. As heaven is loftier than earth, so do God’s thoughts and ways transcend human conception.
I. OBSERVE ISRAEL‘S SOURCE OF GREATNESS. Without question, Israel’s source of greatness is God. Inconceivable as it is to mortal minds, the eternal Sovereign of the universe has come into intimate alliance with his chosen people. He is not simply Godthe abstract Deityhe is the “God of Jeshurun.” His eternity is brought into human useis available for human needs. In the eternal and unchangeable God we may dwell. He is our Refuge, our Dwelling-place, our Sanctuary. All the resources of his omnipotence are for us: beneath us “are the everlasting arms.” But hath God arms? Hath he human members and organs? “He that formed the eye, shall he not see?” He that fashioned our arms and hands, hath he no instruments with which to support our sinking frame? Yea, “in him we live.”
All the activities of his providential government are for us. “He rideth upon the heavens,” like a king in his chariot, for our help. This is true, both for Israel collectively, and for every individual believer. In every decree that issues from his throne, he has us in view. All the machinery of his extended providence works with one design, viz. our advantage. He thinks, and plans, and executes, and overturns for one main endthe final redemption of his people. God and we are one.
II. ISRAEL‘S SAFETY. “Thou shalt dwell in safety alone.” From the foregoing premise, this is a sound and certain conclusion. “If God be for us,” who can assail us successfully? What can prevail against omnipotence? What can penetrate the thick bosses of Jehovah’s shield? Fear in suck a case is unreasonable disloyalty. This globe must be shivered into a thousand atoms, all the forces in God’s universe must be rendered powerless and ineffective, the scepter of Jehovah must be broken, before any danger can touch the elect of God. Safe, beyond the specter of a fear, are hose whom God defends.
III. ISRAEL‘S ABUNDANCE. “The fountain of Jacob shall be upon a land of corn and wine.” Jacob is represented as the fount or source of many people, all of whom shall find an abode in the land of corn and wine. Every want shall be met. In this “mountain, shall the Lord of hosts prepare a feast of fat things.” In the paradise of God there flourishes on both sides of the stream, the tree of life, which bears twelve manner of fruits, and yieldeth her fruit every month. Here is a perennial supply and satisfying variety. And though this is expressed by material images, it sets forth substantial and eternal truththe very truth of God. In the kingdom of God there is provided whatever can please the eye, delight the ear, regale the appetite, relieve a need, gratify a sense. For perpetually does the voice of the King ring out a hearty welcome, “Eat, O friends; yea, drink abundantly, O beloved.”
IV. ISRAEL‘S TRIUMPH. God’s triumph is Israel’s triumph also. God will not dissociate himself from his people. “His covenant is an everlasting covenant, ordered in all things and sure.” Yea, God’s conquests are not separate and distinct from ours. He conquers through usyea, by means of us. If we belong to the true Israel, God’s foes are our foes, God’s weapons are our weapons, God’s interests are our interests. Our excellent Sword in this warfare is God; he himself is” the Shield of our help.” The contest may be protracted, severe, wavering; success may seem to hang in suspense; but beyond the smoke and dust and uncertainty of battle, faith clearly sees the final triumph, and hears the immortal pen, “Thou shalt tread upon their high places.”
V. ISRAEL‘S TRANSCESDEST HAPPINESS. “Happy art thou, O Israel; who is like unto thee?” Surely, their happiness is complete, and impossible of enlargement, who repose themselves in the very heart of God, and dwell perpetually in his love! The utmost capacity of human speech is impotent to express their deep and satisfying joy. It is a thing to be experienced, not expressed. Such joy hath no vocabulary, no tongue. It is “joy unspeakable, and full of glory.” What the noonday sun is to a glowworm’s spark, so is the joy of the righteous compared with the joys of earth. God’s own joy is conveyed to godly hearts.D.
Fuente: The Complete Pulpit Commentary
Ver. 1. And this is the blessing The word blessing is to be understood according to the custom of those ancient times, when fathers, about to die, blessed their children: whence, whatever fathers spoke to their children, as their last words, was called a blessing, though sometimes cursings were mixed with the blessings: for, as Jacob did not bless all his sons, so neither did Moses bless all the tribes. See Gen 49:28. Dr. Durell is of opinion, that the words, the man of God, were added after the death of Moses. “Though Moses,” says he, “generally speaks of himself in the third person, and the title of man of God is frequently given in Scripture to prophets, yet, as this is the first place where Moses is thus characterised, it looks very much as if these words were added after his death. This phrase is nearly the same as the Arabs use when they speak of Moses, viz. the inspired man, or, the prophet of God; (see Hotting. Speg. Or. c. viii. p. 485. & lib. i. c. 3. p. 8c.) and it is not very unlike our manner of speaking of a great and good man, when deceased, whom we call of blessed, or pious memory. Moses, indeed, was highly deserving of being called the man of God, in whatever sense the words can be taken; yet, his known modesty would hardly have suffered him thus to speak of himself at any time; but more particularly at this juncture, when he knew, by revelation, that he was at the point of death; and might also have known, by the same channel, that his sepulchre would be hidden, with a view that his brethren, always prone to idolatry, might not pay him divine honours. In these circumstances, therefore, it is not probable, that this wise lawgiver should incautiously give a handle to frustrate the designs of Providence, which he would, in some measure, have done if we could suppose him at this time thus magnifying his high office.”For my own part, I cannot help differing from this learned writer, and being of opinion, that there is nothing improper in supposing Moses to give himself this appellation of the man of God, i.e. the prophet of God, when he is about to deliver, at the last moment of his life, one of the most solemn and important prophesies respecting the chosen people of God. The ingenious writer abovementioned observes, that, “as Moses had before composed a long to celebrate the miraculous passage of the Israelites through the Red Sea; so his view in this song seems to have been, to commemorate God’s gracious dealings with them since that time.” A more proper subject could not have been thought of, in order to awaken their attention, and raise a due sense of gratitude in all Israel, before the several tribes heard from the mouth of their great prophet, now speaking for the last time, what Providence intended to do farther for each of them. In the first three lines of this song, Moses reminds the Israelites of the several places, where God had been pleased to manifest himself in a wonderful manner to them: he afterwards suggests, that God’s great love ought to be repaid by them with adoration and obedience; and concludes with setting before them the great and lasting advantages which they had in common, in consequence of the covenant they had entered into with God, who vouchsafed to become their lawgiver, after they had expressly stipulated to elect Him for their king.
Fuente: Commentary on the Holy Bible by Thomas Coke
THE BLESSING OF MOSES
Deu 33:1-29
1And this is the blessing wherewith Moses the man of God blessed the children of Israel before his death. 2And he said,
The Lord came from Sinai,
And rose up [brake forth] from Seir unto them;
He shined forth from Mount Paran,
And he came with [out of] ten thousands of saints [myriads of holiness]:
From his right hand went a fiery law for them [fire, law for them];1
3Yea, he loved [is cherishing] the people;
All his saints are in thy hand:
And they sat down [turn] at [after] thy feet:
Every one shall receive of [he rises up at] thy words.
4Moses commanded us a law,
Even the inheritance [possession] of the congregation of Jacob.
5And he was king in Jeshurun,
When [As] the heads of the people
And the tribes of Israel were gathered together.
6Let Reuben live, and not die;
And let not his [That his] men be few [numerable].
7And this is the blessing of [in reference to] Judah: and he said,
Hear, Lord, the voice of Judah,
And bring him [again] unto his people:
Let his hands be sufficient for him [With his hands he fights for it];
And be thou an help to him from [before] his enemies.
8And of [in respect to] Levi he said,
Let thy [Jehovah] Thummim and thy Urim be [belong, or be and remain] with
thy holy [favored] one,
Whom thou [Israel] didst prove at Massah,
And with whom thou didst strive at the waters of Meribah [at Me-Meribah].
9Who said [of] unto his father and to his mother, I have not seen him:
Neither did he [And did not] acknowledge his brethren,
Nor knew [And did not know] his own children [his sons];
For they have observed [Jehovah!] thy word,
And kept thy covenant.
10They shall teach2 Jacob thy judgments [rights],
And Israel thy law;
They shall put incense before thee [at thy nose],
And whole burnt-sacrifice [whole offering] upon thine altar.
11Bless, Lord, his substance [strength],
And accept the work [And let the work] of his hands [be well pleasing to thee];
Smite through the loins of them that rise against him,
And of them that hate him, that they rise not again.3
12And of Benjamin he said,
The beloved of the Lord shall dwell in safety by him;4
And the Lord shall cover him all the day long,5
And he shall dwell between his shoulders.
13And of Joseph he said,
Blessed of the Lord be his land,
For [Of] the precious things of heaven, for [of] the dew,
And for [of] the deep which coucheth beneath,
14And for [of] the precious fruits brought forth by the sun [precious produce of the sun],
And for [of] the precious things put forth [precious growths of the] by the moon [moons],
15And for [of] the chief things [head] of the ancient mountains,
And for [of] the precious things of the lasting [everlasting] hills,
16And for [of] the precious things of the earth and fullness thereof,
And for [And] the good-will of him that dwelt in the bush;
Let the blessing [it] come upon the head of Joseph,
And upon the top of the head [crown] of him that was separated from his brethren.6
17His glory is like the firstling of his bullock;7
And his horns are like [om. like] the horns of unicorns [the buffalo]:
With them he shall push [thrust] the people
Together to the ends of the earth;
And they are the ten thousands of Ephraim,
And they are the thousands of Manasseh.
19And of Zebulon he said,
Rejoice, Zebulon, in [over] thy going out;
And, Issachar, in [over] thy tents.
19They shall call the people [nations] unto the mountain;
There they shall offer sacrifices of righteousness;
For they shall suck of the abundance of the seas,
And of treasures hid [the hidden, of the hid treasures] in the sand.
20And of Gad he said,
Blessed [praised] be he that enlargeth Gad;
He dwelleth as a lion,8
And teareth the arm with [yea] the crown of the head.
21And he provided [chose] the first part [first fruits] for himself,
Because there, in a portion of the law-giver was he seated,9
And he came with [om. with] the heads of the people,
He executed [did, performed] the justice of the Lord,
And his judgments with Israel.
22And of Dan he said,
Dan is a lions whelp;
He shall leap from Bashan.
23And of Naphtali he said,
O Naphtali, satisfied with favor,
And full with the blessing of the Lord;
Possess thou10 the west [sea] and the south.
24And of Asher he said,
Let Asher be blessed with children11 [Blessed before sons is Asher];
Let him be acceptable to [among, of] his brethren,
And let him dip his foot in oil.
25Thy shoes shall be iron and brass;12
And as thy days, so shall thy strength [firmness]13 be.
26There is none like unto the God of Jeshurun [like God, O Jeshurun],
Who rideth [riding] upon the heaven in [with] thy help,
And in his excellency on the sky [clouds].
27The eternal God is thy refuge [Dwelling is the God of olden time],
And underneath are the everlasting arms:
And he shall thrust [thrusts] out the enemy from before thee;
And shall say [says], Destroy them.
28[And] Israel then shall dwell [dwells] in safety.
Alone the fountain of Jacob shall be,
Upon a land of corn and wine;
Also his heavens shall drop down dew.14
29Happy art thou, O Israel; who is like unto thee,
O people [a people] saved by [in] the Lord,
The shield of thy help,
And who is the sword of thy excellency [eminence]!
And thine enemies shall be found liars [shall deny themselves] with thee;
And thou shalt tread upon their high places.
PRELIMINARY REMARKS
For the Literature see Introd. pp. 44 and 45.
The Criticism.See Introd. 3. Gesenius and Maurer refer it to the exile; Graf, V. Lengerke to the times of the two kingdoms; Knobel: When David, in flight from Saul, lived in exile; Bleek, who earlier held this chapter as older even than Genesis 49, as perhaps genuinely Mosaic, in his Introduction to the Old Testament, concedes to the blessings of Moses only such a reference, by the author of Deuteronomy; that it must have risen in the period between the death of Solomon and the Assyrian exile, about 800 B. C. As to the reasons for these opinions, essentially the same remarks may be made as upon the criticism upon the song. Comp. Schultz, p. 682 sq.
The Mosaic origin is not placed in doubt, because the written publication is not, as with chap, 32, attributed to Moses. Not only Deu 33:4, but the general character and setting permits us to conjecture that another hand than that of Moses has composed this chapter [Introd. 2). Moses was the speaker only, but we need not appeal to the usually retentive memory, e.g., of the Arabians, for the well-known attachment and faithfulness of Joshua, raises us above any and all anxiety as to the accuracy of all that is essential. Schultz: It is here precisely as with all the discourses of our Lord in the New Testament. Keil emphasizes correctly the peculiar nature of the blessings of Moses as the strongest proof of their genuineness. [In favor of the Mosaic authorship of this chapter it may be urged, not only that all the reasons which go to establish the Mosaic origin of the Book of Deuteronomy are of force here; but that the character of this song and its fitness to the circumstances in which it is said that Moses spake it, and its inappropriateness to any other circumstances, are independent proofs that it is the work of Moses. If the whole book expresses the tender care and solicitude of the leader for his people, of the father for his children; this blessing is just the final leave-taking of the departing Moses. Its hopefulness, its cheerful tone and aspect, especially in contrast with the song which it thus supplements, even its entire freedom from any caution or warning, are just what we ought to have expected from one who had spoken the song with its solemn warnings, and was now to leave the people for whose welfare he had spent his life. He could not leave them until he had thus blessed them.
On the other hand, there is not in this chapter one distinct reference to any circumstance in the after history of Israel; neither to the Assyrian period, nor to the time of the disruption of the kingdom, nor even to that of the Judges; and the absence of any such allusion is inconsistent with the supposition of its later origin. The assumed reference in Deu 33:7 to the desire for reunion, under the sceptre of Judah, of the divided kingdom, is obviously a mistaken and forced interpretation of that passage. And indeed all the objections to the Mosaic origin of this chapter proceed either upon erroneous interpretations of particular passages, or upon the denial of its prophetic character, or upon the assumption that its geographical or local allusions and details could not have been known to Moses. This latter assumption, of course, has no force, if the possibility of prophetic foresight is granted; a possibility which calls for no discussion here. The special interpretation will be considered in the exegetical notes. How unreliable these grounds are appears from the diversity in the views which rest upon them, as seen above.A. G.]
The form of statement is in a verbal, as in a poetic and rhythmical point of view, peculiar, but with true Mosaic features, as a comparison with the other parts of Deuteronomy will show. We cannot understand how this song should be viewed in any important sense as inferior in poetical merit to the earlier songs of Moses (Herxheimer). On the contrary, the noticeable doublingnow of the first, now of the second clauses, even of both, with one corresponding clause standing by itself, refutes any such supposition. As to the rhetorical form, the discourse alternates between animated address, description, declaration, calls to those addressed, prayer to the Lord for them or still devout wishes for their good. See the exposition. Knobel calls this song the most difficult section of the whole Pentateuch.
Its relation to the blessings of Jacob. Knobel holds that they are alike in their original peculiarities and independence, and that any imitation cannot be proved. That the blessings of Moses contain references to those of Jacob is peculiarly clear with respect to the blessing upon Joseph, but they are also traceable elsewhere. But that the one is founded upon the other, and a confirmation of it (Keil), does not seem to be the most appropriate designation. Although Moses here blesses as a father, still not as father simply, but as a lawgiver. No sons stand around the bed of the dying father, but Israel, with its hosts, lay before him. The patriarchal, Genesis 49, appears, Deuteronomy 33, as a blooming, fruit-promising nationality. This natural progress and development gives less scope for specific predictions than for the purely ideally depicted prophetic glances into the future, as Keil has well remarked. The parallel between Judah and Joseph shapes and rules the blessings of Jacob, and that of Levi and Joseph the blessings of Moses, which is at the same time genuinely Deuteronomic (Introd. 4, I.). Moses, the beginning of the new time of the law, and still at the same time the bearer and the end of the time of the wilderness now coming to a close, blesses the people for this new time which he himself began, and for the future of which he gave the form, and which, in relation to the time of the wandering, should be a time of rest, of partial fulfilment, of the peculiar and now first possible political development of the nation (Ziegler). These circumstances, says Herder, give the tone and contents of this second blessing: they render an introduction necessary, which was not needful with Jacob. They give a close which is not found thereand for the most part also other necessities and other wishes, although it cannot be denied that the song of the patriarch floats before the mind of Moses. Comp. Lange, Genesis, p. 649.
The import of the Mosaic blessings. Moses, in his blessing upon Israel, sets forth the fulfilment of its destination as the people of God (according to Schultz), the only true and highest happiness, to which fulfilment each tribe, according to its nature and peculiarities, already for the most part intimated in the blessings of Jacob, should take part. Simeon, whose peculiarities did not authorize his distinct mention, and whose independence was therefore already removed, Genesis 49, forms the one exception. The same is true to some extent also with Reuben. Intimations, although entirely elementary, still sufficiently definite, reveal both how different are the problems in the kingdom of God on the earth, and how well the Lord knows how to use the different natural peculiarities in their realization. One problem is inward with respect to the people itself; another outward with respect to the Gentile nations. As there are personal charisms or gifts, so also there are national, indeed tribal and family charisms. Israel, in this regard, is the symbol of the manifold grace of God ( ), as in it the idea of the kingdom of God the one charisms completes itself in the world. But work for the kingdom of God is in like manner a different work, and hence the arranging and grouping of the charisms, their alternations likewise, the leadership also of one or another charism, whence results the then existing spirit of the time in its divine definiteness in the kingdom of God. We observe, in connection with this, that the order of tribes in the blessings of Moses departs, not only from the natural order, but from that observed in the blessings of Jacob. Neither the geography (Knobel), nor any thing else external, gives a sufficient explanation for this departure. As this freedom, corresponding essentially to grace, has its position and value for the work, the work-day of the kingdom of God, so finally the issue of the Mosaic blessing (Deu 33:26 sq.) is significant in reference to the rest, which from eternity lies at the foundation of this labor, in reference to the Sabbath, in which this labor must issue as its termination. That is, in the beautiful words of Lange: The kingdom of heaven is both the deepest foundation and the highest revelation of the kingdom of God.
The relation to Deuteronomy 32. The unity. The glory and the praise of Jehovah is here as there the beginning, the end, and the fundamental thought. The difference. Herder, too sharply: as that between the curse and the blessing. Better, with Schultz: the song and the blessing supplement each other as negation and affirmation. In that the reality in Israel, what it actually is, is prominent, in this its ideality, what it ought to be.
Division.Title, Deu 33:1. Introduction, Deu 33:2-5. The blessings upon the tribes, Deu 33:6-25. The close, Deu 33:26-29.
EXEGETICAL AND CRITICAL
1. The title, Deu 33:1, brings out prominently the character, contents, and significance of that which follows. If the law, because of sin, suspends over Israel the curse, Moses personally takes his departure from his people, blessing them. The designation , which is not found elsewhere in the Pentateuch, comp. Jos 14:6; Psalms 90 in the title, points with the finger of an intimate cotemporary to the import of the person, and thus makes apparent the significance of his blessing. The expression denotes a personally near position to God, intercourse with Him, and hence is used to describe the official, prophetic qualification (1Sa 9:6; 1Ti 6:11; 2Pe 1:21). Before his death (Gen 27:4) presents the situation in its solemn earnestness. The repeated and still at last announced imminent death-penalty (Deu 32:48 sq.) illuminates the weight and value of the words which follow, the impression which they must make, as coming from one just about to die, and is also a time announcement, showing that Moses immediately after the song, and upon the same day, completed these blessings.
2. Deu 33:2-5. The introduction takes us up to the only true fountain of all blessing, to Jehovah revealed to Israel. Thus at the very beginning of Deu 33:2. The description of the law-giving through which Israel was and should be this nation, is geographically poetical, brought out through the figure of the sunlight in its glory streaming from every side, corresponding to the all-embracing majesty and greatness of the Lord, because its glory reveals itself from the most remote points at the same time, and consequently fills a wide horizon with the light and splendor of its manifestation. In order to state at once that of which he treats, and to which all further details are sub-servientfor it is scarcely possible that other manifestations of Jehovah can here be referred to (Knob.)and as to those coming from Egypt, Sinai was the nearest eminence, so Sinai in the South is first named (comp. Deu 1:2). At midday here the eternal sun, as God, sets up his throne, and there his full light appears. The Edomite mountain region, , as it forms the eastward limits of the wilderness in which Jehovah found Israel (Deu 32:10) connects with this position in the figure here used, the breaking forth () of the light (Tit 2:11). (Deu 1:1) the mountain of Azazimeh, located in the North, and for the most part chalk-masses, and hence in their reflection of the blinding sunlight agreeing well with the shining forth here connected with them. Kadesh is located there, and thusto remove any misunderstanding, since it might have been thought that the mountains of Et-Tih, lying not far above Sinai, were referred to by the term, the mountains of Paran might be rendered with Herder, Knobel and Others, from the heights of Kadesh, but then we should have to read does not require the rendering ten thousands (as 32:30), since signifies to heap up, to extend. But the ordinary explanation also meets the parallelism. While the heights of Kadesh indeed would only supplement what was already expressed by the Mount Paran, the holy myriads, i.e., the angel hosts, well agrees with the geographical details, the earth localities, completing them by the reference to heaven, (Act 7:53; Heb 2:2; Gal 3:19), which is neither a mere idle fancy, nor an idea elsewhere foreign to the Old Testament, nor even a thought too lately introduced here (Knobel). In this latter view, indeed, the explanation alluded to gives the best transition to the last clause of the verse, (comp. Jdg 5:4-5; Hab 3:3; Psa 68:17; Gen 28:12; Gen 32:2; 1Ki 22:19; Isaiah 6, etc.Mat 26:53; Heb 12:22; Rev 5:11; Jude Deu 33:14). Since refers to the Israelites, they are clearly not the myriads. The is not to be taken as synonymous with , in which case we should have to read instead of poet: to come forth, with him out of holy myriads, namely those who came with him, in order to express the thought of such a following or attendance. [The verse thus forms a poetical description of the vast arena upon which this glorious manifestation of the Lord in the giving of the covenant took place. Bib. Com. And Keil well adds this manifestation of God formed the basis for all subsequent manifestations of the omnipotence and grace of the Lord for the salvation of His people, Jdg 5:4; Heb 3:3.A. G.]. The last and fifth clause completes those two doubled clauses, as answering the question why this manifestation? The thought is thus suggested that it is the giving of the law to Israel which was the object in view. But the expression from his right hand (thus going out from it) justifies the expectation of a gift, and scarcely any other than symbolically, the fire, really the law (Hab 3:4 does not give a proper and full explanation). Comp. Deu 4:11; Deu 4:36. But cannot be rendered ungrammatically fiery law. It is either fire of law, [so the margin in the A. V.,A. G.], or fire, as in apposition with the law, in connection with which the law was given. De Wette, and Others, refer it to the pillar of fire, for direction, i.e., through which their way was pointed out. But the assertion of De Wette Knobel, that is only a recent Hebrew word, adopted from the Persian, has been too readily accepted as true by Schultz, Keil, and Others. Comp. on the contrary Havernicks Intro., I. 1, who argues in favor of a Hebrew derivation from . It must be a primitive term as a comparison of languages shows, i.e., Sanscrit dh, Greek () German Thun. Aramaisms or Chaldaisms testify, as well, in favor of a very early as of a late composition. (L. Knig, Alttest. Studien II.) The very early form would correspond well with the poetic . Knobel reads and explains: out of his hand shoot forth lightning flashes (outpourings, Deu 3:17 Num 21:15). Keil reads with great confidence (after the conjecture of Bttcher), in the sense of fire of throwing, fire darting (Exo 19:16). Schultz: fire missile. [The reference to the fire and lightnings which attended the giving of the law is clear. The supposition of the pillar of fire is entirely out of place, and must be rejected. But whether the words are to be read as one word, and if so how that word is to be pointed, is an open question. The reading proposed by Keil has in its favor some MSS. authority, and meets the necessities of the case so well that it seems now to be generally accepted.A. G.].
Deu 33:3. . Confirming that which precedes. , found only here, and signifies in general to loveaccording to the meaning in kindred dialects. It is not however as Knobel holds, the conceiving of an affection once, but rather an enduring love. is the lap or bosom, and thus it expresses the cherishing love. (Others: the concealing, protecting) affection. . The thought of other nations than Israel is here out of place; it appears in Deu 32:8 from the contrast of Israel to the nations. Although it should not be translated the tribes of Israel, Knobel, yet still they are specially to be thought of; but generally the word is to be taken in the sense of the promises to the patriarchs (Gen 17:4; particularly Gen 28:3, Gen 35:11; Gen 48:4; Gen 48:19). According to the promise Jehovah cherishes in reference to Israel, nations in His bosom, i.e., in the purpose of His love. The subject clause is placed first, to which the three following members correspond. Since it is Jehovah who is spoken of, his saints can only be those of Jehovah, and as the holy myriads, Deu 33:2, so the all justifies the conjecture that the Angels of God are referred to; who are sent forth as the ministers of those who are the heirs of salvation, Heb 1:14. But as the discourse is of Jehovah, so in this blessing it is directed to Israel, and in thy hand, therefore leaving out of view the harshness sought to be justified from Psa 49:19, can only refer to Israel. That the heavenly hosts are in Israels power, i.e., are devoted to his service, after Gen 28:12; Gen 32:2, after the allusion to them shortly before, for the law-giving at Sinai, after Deu 4:7, etc., cannot be regarded as too boldly spoken. is to bend, turn, whither; and so explains the of a service which the angels rendered. That the Israelites in the power of God followed at the foot of. the ark of the covenant, (Knobel), and the like, is saying far too little, in itself, and for this passage; and the words can scarcely be understood of being thrust down, prostrated, of being banded together, encamped, either as disciples (Herder) or as those swearing allegiance (Herxheimer). , after thy footstep. Whither thou movest, the hosts of God from heaven move after His hosts upon the earth. Knobel in his perplexity assigns the last member to the following verse. Understanding it of Jehovah, which is the most obvious view, it strengthens the preceding thought in the highest measure. Keil takes as distributive, i.e., each one of them rises up to receive thy utterances. But how can Israel be suddenly taken as the subject, as receiving from the words of God with Moses (the law), or even Moses (Knobel) since he received out of these revelations (the statutes of God)? on account of thy (Israel) discourses, utterances with God, i.e., prayers. Deu 4:7 gives an excellent explanation. Comp. Num 10:34 sq.; Exo 14:19. Jehovah Himself rises up when Israel speaks to Him. [This ingenious exposition of Schroeder avoids the necessity for supposing any change of person, accounts for the singular , and agrees well with the context. It is suggestive, and well worthy of consideration. Keil paraphrases the verse: He embraces all nations in His love, has all His holy angels in His hand, so that they lie at His feet, and rise up at His word. On the whole Schroeders view is the better.A. G.]. After Deu 33:3 has in this way connected the glory of Israel with the glory of Jehovah (Deu 33:2), the communion of the two in the law follows now most appropriately in Deu 33:4. The Jews regard this verse as a citation, taken from the lips of Israel. Hengstenberg: Moses forgets himself, as it were, places himself upon the standpoint of the people, who in thankful love should rejoice in the favor of God shown to him. Thus Habakkuk in the last verse of his prophecy. Psalms 20, 21. In the New Testament Joh 21:24. And we are familiar with similar examples in the Christian lyrists. Comp. also Deu 32:31. The supposition, however, of a redaction, easily understood by a reference to the filial piety of Joshua, is natural, who instead of He commanded Moses a law, places Moses commanded us a law. [Moses however has so completely and uniformly identified himself with the people, that the supposition that he does so here, and actually spake the words as they are recorded, though he did not write them, is much more natural. The piety of Joshua would lead him to record the words, as they were uttered, not to give them any new form.A. G.].The repetition of the is not necessary in the second clause. Comp. Deu 4:6 sq. (Rom 3:2); Joh 1:17; Joh 7:19. Upon comp. Deu 5:19; Deu 9:10; Deu 10:4; Deu 4:10; Deu 18:16. Deu 33:5. Jehovah is the subject, as this shows that Deu 33:4 was originally uttered as suggested above After the expression of the communion in the law, he closes now with that through the theocracy (Jeshurun, comp. upon Deu 32:15). The law Israels, the kingdom Jehovahs (Exo 15:18). Knobel, when he gathered the heads of the people, sq., comp. Deu 4:10, etc., (Exo 19:24).
3. Deu 33:6-25. The easy natural connection of the blessings upon the individual tribes, with what precedes, arises out of the common relations to Jehovah, and the rich promises to Israel. Thus the Mediator of the law is the speaker of the blessings. And first
Deu 33:6. Reuben: A moderated wish and blessing for the first-born, but one who was already displaced, Gen 49:8 sq. is something easily counted (Deu 4:27; Gen 34:30), and can scarcely therefore be taken to designate that which is innumerable. (Herder: His men should be numerous again). The negation appears clearly as an explanation of , since a co-reference to in the following clause, cannot well be regarded as allowable. [See the rule, Ewald, 351, as referred to by Keil, p. 500, who however disregards it here and carries the negation to the second clause.A. G.]. The view of Knobel, and others is perhaps the best, because he had sunk down to a small number; still there remains a blessing therewith, and the natural claim of Reuben, according to the judgment of Jacob, as also the low note which Moses here struck, was not altered, (comp. Num 16:1 sq.; 1Ch 5:3 sq.). He should not entirely disappear as a tribe, (Gen 42:2; Gen 43:8) should much more remain while Simeon is passed over in silence as dead. Some MSS. of the Sept. interpolate the name of Simeon in the second clause, and connect it with: . Herxheimer speaks of a happy life; Knobel of a prosperous condition. Both remind us of Reubens local distant position, exposed to Moabitish and Arabian inroads.[The Moabitish stone so lately discovered shows that the cities of the Reubenites assigned to them by Joshua, were for the most part taken by the Moabites. They seem also to have wrested in part some of the cities assigned to the more warlike and energetic tribe of Gad. Schlottmann, Die Siegesaule Mesa. The Moabite Stone by Christian De Ginsburg, LL. D., London, 1870.A. G.]According to Num 26:7 this tribe, and still more that of Simeon, had suffered considerable losses. Num 25:14 should be considered in connection with the latter tribe; but it still bad a continued existence (1 Chronicles 4), so that the circumstances of a later time give no occasion for the omission of this tribe in the blessings of Moses. But it is in accordance with the Messianic and redeeming character of Judah that it receives into itself, as it were, the tribe of Simeon, Jdg 1:3; as indeed this tribe had its location within the bounds of Judah, Jos 19:2 sq.[Simeon shared in the general blessings; but as dispersed in Israel, he had no individual blessing. This tribe had not, like that of Levi, made any efforts to retrieve its position, or to remove the stain which rested upon it, but had added new sins to that which brought upon it the curse of Jacob. Although they did not perish utterly (1Ch 4:24; 1Ch 4:39-43), they were still regarded as included with the other tribes, especially with Judah, with whose fate and objects, as Schultz remarks, they shared as far as possible.A. G.]
Deu 33:7. Judah. After the omission of Simeon, Judah as the head-tribe follows upon the nominally first-born (Reuben). This blessing is the first introduced through the peculiar formula (); it is distinguished also by the method of prayer used (Gen 9:26). The striking brevity points to the rich details in the blessing of Jacob. The voice of Judah is not merely his prayer for a prosperous return after he had gone out into the earlier contests (Hengstenberg, Keil), but according to Langes finer feeling, something mysterious, i.e., the utterance of a desire after a return generally out of all, even the last struggle, into the glory of a peaceful dominion.Unto his people embraces as Gen 49:10, more certainly, than the Israelitish tribes. (Herder, perhaps too strongly: a tribe which thirsts for the end of the pilgrimage). Upon the pre-eminence of Judah comp. Num 2:7; Num 10:14; Num 23:24. Hengstenbergs Christologie, 2 Edition I. s. 88. For the criticism upon the historical explanation see Knobel, p. 344. But his own view of this passage, as referring to the flight of David from before Saul is too personal entirely for a tribal blessing. Comp. Deu 33:12.[Knobel, after an allusion to the explanation given above, which he rejects, discusses and lays aside one by one, the views that it refers to the days of Jehoiachin, to the disruption under Rehoboam, to the period of Davids residence as king at Hebron, and fixes as the only possible sense the time of Davids flight from Saul. The reasoning he adopts, viz. that the circumstances of the history at each of these periods cannot well be made to agree with the words in question, bears against his own assumption. For (Bib. Com.) it is impossible, on his own principles, to explain how the disasters, apostacies and confusion of Sauls reign and of the times of the Judges could have happened at a date not long preceding that in which the song was penneda song which everywhere speaks of peace and plenty.A. G.]Schultz strangely calls in question the idea of a return in . As the preposition belonging peculiarly to this root denotes entrance ( ,), so the verb signifies to enter. The Hiph. can only be either: to effect an entrance into his allotted inheritance in Canaan (J. H. Michaelis, Herder), with which the exalted character of the blessing upon Judah does not accord, because that was not less to be desired for all Israel, or: to make an entrance again to his home, and with this to his people with whom he dwells. That the separation from his people supposed, can be no other than that occasioned by his warlike expedition, is clear from what follows. There is here a similar mingling of war and victory (peace) as in Gen 49:8 sq. (The explanation of Schultz: give to him the people, is very nearly the opposite of the text, which says: bring him to his people, and the is not so much: bring him to the king of his people, as: king over his people.) , scarcely (Deu 3:26) be sufficient for him, for if Judahs own hand is sufficient for him, what need is there of the Lords help as immediately follows! Others: He has hands sufficient (!). Farfetched: He stretches out widely (), or: upon his side, fights () for him. A participle from to thrust, press, strive. : for his people; for himself, would not suit the connection. We might also refer from the end of the clause to . His hands, fighting for him, help, sq., be thou: Because contending for Israel, Judah is thought of as in straits, hence the prayer for help from his adversaries, and assistance against them. Deu 33:8-11. Levi: As Judah had the pre-eminence in external things, so the blessing of the tribe of Levi is clearly connected with it, on account of its pre-eminence internally, but it can only come after Judah, partly because, Gen 49:7, Levi is scattered as a tribe, and partly for a criticism upon those who know so much of the hierarchy in the Old Testament. What Judah was for Israel, Levi was in Israel. The prevalent tone of this blessing in its reference to Jehovah points also to the connection of the two. For the Thummim and Urim comp. Upon Exo 28:30. (Hengstenberg, Egypt., p. 154), a pluralis majestatis, the medium through which Israel might have the advantage of light and infallible truth, as it designates the assemblage of all lights, and of all perfection and infallibility. [The article in Smiths Bib. Dict., by Prof. E. H. Plumptre, gives, perhaps, as clear and satisfactory a theory of the Urim and Thummim as we can now attain. It includes however conjectures and suppositions, which a fuller knowledge will probably show to be unfounded. The general end and purpose is clear, but how the divine will was manifested, is involved in uncertainty.A. G.]. Thummim here, before Urim, as it does not occur elsewhere, brings into prominence (according to Hupfeld, viewed as having a positive import), the sincerity of mind, the right position of the heart towards God and man, because such perfection could be asserted of Levi. The divine illumination, for his judicial decisions (Deu 17:9) which belongs to him, is based upon this. Others regard it as a wish; let both be and remain with him. Of this tribe as an ideal person (Deu 33:9; Deu 33:11, plural) or of the idealized tribe-father (?) it is then said that he is i.e., that Levi in all this, comes into view only as the bearer of the divine , viz., as participating in the grace of God, standing in the covenant of grace with Jehovah, as His chosen one. [ designates Levi as the object of the divine choice and favor, and not his moral character. But still there has obviously, from the whole blessing here, when compared with that in Gen 49:5-7, been a great change in the moral and religious character of this tribe. A change which the events in the intervening history illustrates; especially those recorded in Exo 32:26 sq., and Num 25:11 sq.A.G.]. After such an emphatic allusion to the distinguished honor of the tribe (comp. Intro., 4, I.) with reference to the high-priesthood in Levi there follows an historical reference, for Levi must have changed the curse of Jacob first into a blessing through his standing (Exodus 17) as through his falling (Numbers 20) if indeed this latter reference is in place here. V. Gerlach cites Exo 17:7 only, which is sometimes called both Massah and Meribah. [Both passages are referred to. The two provings by means of water are chosen, because in their correlation there they were best adapted to represent the beginning and the end, and therefore the whole of the temptation. Schultz.A. G.]. Knobel renders arbitrarily: thou blamedst. But if not on that account, still on account of the there may be a reference also to Num 20:13, a slight intimation of the sin of the two chief personalities of the tribe, i.e., of Moses as well as Aaron. If we hold that the probable address of Jehovah, in thy Thummim, sq., in connection with the seventh verse continues even in the second clause, then we must interpret the provings and strifes as introduced indeed by the people, but as fundamentally proceeding from Jehovah, according to Deu 8:2 sq. But in this latter passage it is the whole people who are spoken of, and indeed their humiliation and trial by the Lord; while here it avails peculiarly of Levi, and indeed his trial and strifes. This latter term sounds somewhat strange when used of God to Levi, while it is on the contrary classic with respect to the conduct of the people towards Moses and Aaron (Exo 17:2; Num 20:3; Num 20:2), and toward Jehovah (Exo 17:7 : Num 20:13). Comp. further Deu 6:16; Deu 9:22. But why this difference? The reference to the Lord may very well, in the second clause, pass over into the address of Israel in order to return again at the close of Deu 33:9 sq. to Jehovah! With this most natural interpretation we gain perhaps a reference of the provings on the side of the people to the Thummim, and of their strifes to the Urim; and moreover a reason why the former precedes the latter here. Israel had proved or tested before all the faithfulness of Levi, of God, then truly also striven against the light of Levi and of God. The prominent reference in Deu 33:8 to Exodus 18 agrees well with Deu 33:9 also, as in any case the following references are on this supposition more appropriately added than if Numbers 20 still came between. He denies the strongest natural ties when the interest of Jehovah are concerned, Deu 13:7 sq. (Mat 10:37; Mat 19:29; Luk 14:26). The cases referred to: Exo 32:26 sq. (Num 25:7 sq.). Knobel applies it only to the entire concession to his divine calling. Others refer to Lev 21:11, or understand it of his not accepting persons, of the impartiality of the Levitical criminal judge (Deu 1:17). gives a proof of the described disposition through his observing and guarding (Deu 32:10); because they held fast what God had spoken from Sinai, and had shown themselves to be the guardians of the covenant proclaimed there, even with the sword. Upon these historical events rests finally, as upon its basis, the description of Levis calling. Deu 33:10 relates chiefly to his duties as Deu 33:11 is full of promise. Comp. Deu 17:9 sq.; Deu 24:8. The incense service is in the holy place, the sacrificial service in the court.(At thy nose) the nose as the prominent member for the face, thus the same as before thee; perhaps also with reference to his anger. , not his substance, revenues, but the strength, which needs the divine blessing for resisting, as well as for working, e.g. in his judicial activity and office (Schultz). The work must on account of the refer here to the sacrifices. The loins (dual) of the lower part of the back come so far into view as with their crushing (Deu 32:39), whoever has risen up against him must become powerless and fall away; parallel to the first clause. (Exo 15:7) especially those rising against his priesthood (Numbers 16) as against his judicial office (Deu 17:12).The haters (Deu 32:47) should not indeed proceed to an actual revolt or outbreak. and , a play upon words. Their hatred is parallel to the favor, acceptance, of the Lord, in the second clause. occurs only here in this position [it usually stands before the infinitive.A. G.]. As it is with Judahs enemies, so with those who rise up and hate Levi; and thus the two blessings run parallel even to the end.
Deu 33:12. Benjamin.As the blessing of the later born, Judah, precedes that of his brother Levi, so also of the sons of Rachel the younger comes before the elder, Joseph. This blessing lies directly in the face of the hypothesis of Knobel as to the origin of chap. 33 at the time of Davids flight, making Deu 33:7 relate to the desire for David, and Deu 33:11 an expression of the sharp, Stern wish against Saul, etc. Saul might indeed be for Benjamin what David should be for Judah. The beloved of Jacob (Gen 44:20) here appears as the beloved of the Lord, and thus first truly as the son of prosperity (Gen 35:18). This distinguishing relation to the Lord becomes to Benjamin a dwelling, and thus describes how he dwells and lives rather than where. For , which Knobel designates as very difficult, cannot refer to a settlement by the temple, but if not, according to the fundamental view of chap. 32, to one grounded upon the Rock Jehovah, still in accordance with Deu 1:31 or Deu 32:11 to one whose existence is supported by Jehovah. usually refers to the presence of the Lord (12. 5, 11, etc.) and hence this thought floats before the mind of expositors; but it occurs here, as in Deu 33:20, of the sleeping lion! It is scarcely possible that the participation of Benjamin in the place chosen for the sanctuary (Jos 18:28) should be referred to here, nor even the mountain-district which fell to this tribe, and might symbolize its rest upon the eternal Rock. The founding [dwelling] upon Jehovah is not therefore anything local, but a property in which Benjamin stands as the representative of all Israel (comp. Deu 33:28), as the designation at the very beginning of the blessing also may apply to all the people (Psa 60:5; Jer 11:15). The Sept. reads as if it were , and connects it with the following clause. The security [safety] which grows out of the dwelling founded upon the Lord is also not merely for Benjamin, but equally for the other tribes (Deu 33:28); and with this the reference of is put beyond question. The peculiar word is without doubt connected with (Deu 33:3); is the edge, border; thus truly: surrounding, protecting. The is repeated with marked emphasis: upon such a rock. Benjamin is a protecting tower for others. The connection with the blessing of Jacob (Gen 49:27) is effected through , which is equivalent to the morning and evening there. The warlike character ascribed to him there, appears now in the service of others, so that only the fruits of it, the enjoyment, come into view here. The third clause is parallel to the first, and confirms the security of Benjamin and of that which he protects, as it illustrates more fully the repeated . The shoulders obviously come into view with reference to the bearing; the dwelling is of Benjamin, who is the subject here, so that His is equivalent to Jehovahs. Comp. Deu 1:31; Deu 32:11. As Jehovah appears as the Rock, so also as the eagle. The representative character of the last of the twelve sons of Israel with respect to the whole people gives rise to this feature in the blessing, which is also ascribed to Israel generally. (Knobel makes Jehovah the subject, and explains the dwelling as referring to the position of the tabernacle at Gibeon between the mountain-ridges of Benjamin.)[Knobels view which he rests mainly upon the geographical position of Gibeon is certainly far less tenable, than that which explains the dwelling of the residence of Jehovah in the temple afterwards built in the land of this tribe. But the subject is clearly Benjamin, as Schroeder holds, although the comparison is rather with the father who carries his sons while tender and young, than with the eagle.A. G.]
Deu 33:13-17. Joseph. We have here a fullness of details and of words as with Levi, which surely has its origin here, as also in Genesis 49, in the fact that it is a double blessing both of Ephraim and Manasseh. The elaborated and figurative language corresponds well with the fact that Joseph is Israels ornament and glory as over against the Egyptians (Herder: The kindness of Joseph is still ever before the eyes of him who utters the blessing, and his sons are clothed in the rich beauty of their father). As in all cases, especially in the dwelling of Benjamin, the reference to Canaan is predominant, so the progress from the blessing, Genesis 49, to that spoken here, is marked by the prominence given to his inheritance. The author of such blessings upon his land is Jehovah; the second causes ( is equivalent to through or with) are given in the accumulated expressions which follow. The waters from beneath (richness in springs, Deu 8:7), as from above, according to Gen 49:25, whence some have altered the explicative into (Gen 27:28). It is a question whether in Deu 33:18 the words treat of productions matured by the influence of the sun, and also by that of the moon in its different phases (Keil), or of the fruits which ripen only once in a year, and those which grow in each month, fruits of all seasons of the year (Knobel). , Deu 33:15, as (Deu 33:13), unless is to be supplied. Whether olive-groves, or vineyards, or merely the rich and beautiful wild forests, are referred to, is uncertain. The reference to Gen 49:26 and the parallelism exclude the explanation of (literally: what is before, used both in a local and temporal sense) as the east, although this in itself is allowable, and Johlson retains it here with reference to the easterly mountains of Gilead, assigned to Manasseh. The poetical expression celebrates the strength and sublimity of the mountain-region. Deu 33:16. Moses here first sums up still all that relates to the land, but makes prominent immediately after the earth: and all its fullness, significantly for the transition to the person of Joseph, the affection, grace and good-will of the Lord in a setting both genuinely Mosaic (Exo 3:2), and at the same time, as Gen 49:24 shows, in full harmony with that of Jacob. It is not, however, so much an addition of the spiritual blessings of the covenant of grace to those merely natural, as rather an addition to the needy (as Joseph himself had been in Egypt, as Israel always is) of divine mercy permanently shadowed forth, which, as is evident, forms the basis of all that is said, and is itself the very kernel of the whole remarkable utterance. Hence we have not now as before , but neither an accusative of the instrument, nor of a more precise definition (Schultz: and indeed through the good-will, etc.); but is abstract, on which account, and because at the same time all is included, it is connected with the feminine form (), as in a neuter sense. For the rest comp. Gen 49:26. retains the reflexive signification: who has separated himself through the plan or disposition of his life upon which he devoutly entered, but is not to be taken in the moral sense Gen 39:8, much less in the sense of a ritual abstinence, but rather in the sense of one who has consecrated himself to the Lord, as an instrument of His holy purposes with Israel, as he himself interprets or explains it to his brethren, Gen 1:20. The expression has nothing to do with , diadem (Johlson: the crowned). But even the signification, prince (Delitzsch), is not established at least by the reference to Lam 4:7. Schultz refers it to the esteem in which he was held by the tribe-father, Jacob.The head and the top of the head (crown) point to the long hair of the Nazarite; but whether the divine good-will and all blessings are to be viewed as a garland upon the head is questionable. It is simply said to come upon him, that it may be his lot and portion. Deu 33:17. The description introduces here a figure corresponding to the fruitfulness of the land with reference to the firstling of Joseph, i.e. according to Gen 48:14 sq., Ephraim; although the closing member shows that Manasseh, the first-born in the order of nature, is included, but in less power and potency. To refer it to Joshua (V. Gerlach, Schultz) is too personal; even in Levi Aaron is not individualized. The glory (majesty) which is attributed to Ephraim, or which is desired for him, should manifest itself, make itself felt through peculiar remarkable strength, hence the horns, as the pride and strength of the bullock, give the tone and coloring to the statement, especially the horns of the , the wild bullock, either from , to be high, or , the outbreaking, raging (comp. Num 23:22; Num 24:8; Psa 22:21). After the results of such power have been extended even to the remotest nations, the ends of the earth (in apposition), unless together [even to] is to be supplied (which easily appears as the most fearful power. Schultz); the horns of the first born are explained at the same time as the thousands of Manasseh; an explanation which has a joyful ring and tone. Schultz (Jos 17:14 sq.).
Deu 33:18-19. Zebulon and Issachar. After the two sons of Rachel, we have now the sixth and fifth sons of Leah. As Benjamin closing the births of Rachel comes before Joseph, so Zebulon closing those of Leah stands before Issachar; or it is as with Ephraim and Manasseh, even as Judah before Levi. Its purport is very similar to Gen 49:13 sq.; but the address here is to Zebulon alone. So certain is the blessing, that each tribe is directly called upon to rejoice. Deu 33:18. Still the occasion, nature and object of this rejoicing is the peculiarity of each tribe, fixed already at the blessing of Jacob (Gen 49:13 sq.), but almost directly the opposite the one to the other; in the one, the wide-world enterprise and efforts; in the other the comfortable enjoyment of home life (Gen 25:27). This contrast serves to complete both. Graf, Keil, miss the characteristic feature of the picture when they explain the going out and tents as equivalent to labor and rest, and apply both, to both tribes. The parallelism of the clauses is the parallelism of the brothers. The outgoing is that of the shipping and commercial life of Zebulon; in the tents applies to the grazing and agricultural pursuits of Issachar. Schultz: In thy tents, i.e. in order to furnish animals for the caravan-merchants, or to become the bearers of their goods. (Herder: The outgoing, as the contrast with Issachar shows, is the departure from the tents; Zebulon will use its vicinity to Sidon and the coast for the purposes of trade through a variety of industries abroad, etc.). The peoples, Deu 33:19, without any precise definition, must refer to the other nations of the world, who in distinction from the aggressive method (as in Deu 33:17), are here in an attractive, but Still undefined way, called to the mountain. This calling is attributed to both tribes dwelling together: to Zebulon, because of his wide world commerce and intercourse; to Issachar, because from its easterly and southerly mountain-district, through which it is the beloved Land, and as it appears with its mountain-heights from the sea (Deu 3:25), it represents and symbolizes the mountain (chap. 7) in prospect as the dwelling-place of Jehovah (Exo 15:17), and thus awakens a sursum corda in the seamen. (Keil: Moriah, Gen 22:14.[But Keil holds that while Moriah has thus been designated and sanctified by the sacrifice of Isaac required of Abraham, there is no distinct or direct allusion to this mountain in the words of Moses here,A. G.]Herder: Tabor; Knobel: Carmel.). The sacrifices [slain-offerings] offered there, not burnt-offerings, as is clear from the sacrificial meals connected with them, to which the nations are invited as guests, are , i.e. such as bring out clearly the moral quality of Israel as the people of the law (Deu 6:25; Deu 25:15), include praise and thank-offering of every kind; and thus serve to introduce what follows. Zebulon and Issachar have, namely, such an occasion for praise and thankfulness, and must give them a sacrificial expression, since they call masses, troops, to such communion with the God of Israel,for, sq. used of the bringing together, gain, wealth; both by commerce and the catch of fish, purple snails, bathing-sponges, (Knobel), the abundance which the nations bring over the sea, Isa 60:5; Isa 60:16. Schultz: the riches and treasures of both sea and land, Isa 66:11-12, Keil. Sand is then equivalent to strand, and the (a play upon words) is to be taken as: the treasures, jewels, or: the most hidden treasures. According to Knobel the author refers to the glass so highly prized by the ancients, which was found in the sand of the Belus southerly from Akko. to apply closely to anything, here for the drawing in of the sea, as the mothers milk. Comp. for the whole Psa 22:27 sq., and for the distinction between the idea and the reality, which forms an insoluble difficulty here for the historical exegete, since Zebulon and Issachar afterwards never in reality reached to the Mediterranean Sea; see Schultz, p. 705. [The distinction involves no difficulty if we keep in mind the Messianic thought which is contained in the passage, and which receives its explanation and illustration in the Psalm above referred to. Comp. also Isa 60:1-22; Isa 66:11-12.A. G.]. Deu 33:20-21. Gad. The sons of the handmaidens follow, and first the first-born of Zilpah, Leahs handmaid. The praise of the Lord (Gen 9:26) implies the existence already of that which was about to be said. Jehovah gave the tribe a wide inheritance in the region of Sihon, and unlimited space, (Gen 26:22), also for further conquests. (Deu 12:20; Deu 19:8). For Gad appears already, Gen 49:19, as a victorious warrior; here as a lion (Knobel, lioness) who destroys even the last remnants of the Amorites (Schultz), or as Knobel, plunders and consumes those encamped in quiet security.Arm is equivalent to strength, and the crown of the head to the command, leadership. , Deu 33:21, as the following shows, refers to the first portion of the land, which Gad held on the farther side of Jordan, (Numbers 32), which was conceded to him, and which he had to determine and organize as a leader and ruler; which was reserved to him as such; or according to Knobel: Since the portion conceded to Gad for his bravery was especially only something preserved or kept, because the condition of Moses (Num 32:19) must first be fulfilled before the regular legal occupation could take place. (Onkelos, Raschi: For there the grace of the law-giver (Moses) is concealed, and similar numerous explanations)! If it refers to Moses, it must be, that there the portion defined by the law-giver is preserved. (Johlson: For there the portion of the leader is preserved). [ might refer either to Moses or to Gad; but as Gad is said to have chosen the first portion for Himself, it can only refer here to Gad, who is called the leader, ruler, because of his activity and bravery in the conquest of the land. See Num 32:2; Num 32:6, and also Keil, p. 509.A. G.]. The heads of the people is equivalent to the leader of the people, at its head, thus descriptively of the whole tribe; or Gad at the head of Israel, as the head of the nation, and thus before all (Deu 3:18; Jos 4:12). Schultz, Keil: to the heads of the people, i.e., with them, joined himself to them.The justice of the Lord is either: the Divine penal justice, and the judgments (his judgments) which he with the rest of Israel executed upon Canaan; or: because he performed before God and Israel, his duty, according to this command, he should not permit Israel to pass over alone.
Deu 33:22. Danthe first-born of Rachels handmaid Bilhah. The serpent-like, Gen 49:17, is now the lion-like, but still with the characteristic trait of unexpected cunning. literally, to draw the feet together for a spring. Knobel, renders , from the plain: the lion usually has his lair upon the mountains, in the forests and thickets, but here in the treeless plains, and for that reason the more dangerous. Schultz explains the allusion to Bashan from the fact that lions, leopards, abound in the northern mountain caves more than elsewhere. Keil: in the easterly Bashan these enemies were very dangerous to the herds. (Son 4:8).
Deu 33:23. Naphtali.The second son of Bilhah is still ever the graceful (Gen 49:21) but with a more decided and fuller expression. confirms the explanation of given in verse 16. Favoursnot as Schultz, which he causes, makes, but the good-will which Jehovah has to him, as He gives him the blessing for his portion.The West (Sea) and the South gives one an idea of the favors of Jehovah to Naphtali, and the Divine blessing; although his land lay in the North, far from the sea, it should still enjoy the healthful freshness of the sea, as well as the genial warmth of the South. He dwells upon the beautiful sea of Gennessaret, where tropical fruits are produced. Should this be ? The address imperative. [The does not necessarily refer to the South, bat rather to the natutural characteristics of the climate of a part of his inheritance, which bordered upon the Sea of Galilee, and which was a warm, sunny region. Robinson, Porter, and other travellers, call attention to the beauty and fertility of this region. And here, too, there is the same distinction as before between the idea and the reality, showing how impossible it is to interpret these blessings merely historically.A. G.]. Deu 33:24-25. Asher.The second son of Zilpah closes the blessings, a position for which his name was significant. (Blessedness). Deu 33:24. With children, rather before or above the sons, (Jdg 5:24,)i.e., above the sons who are blessed; standing at the close of the blessings of Moses, and parallel with in the second clause, it is naturally the sons of Jacob, above whom he is blessed. the favor of God (Deu 23:16). The rich picture of his oil possessions, or generally of his fat and fertile land, completes that given, Gen 49:20. Deu 33:25. The promise of lasting security is added to all the rest and completes it. Iron and brass.Knobel: Thy castles and strongholds shall have their doors and bars of these materials. Others: Thy iron and brass containing mountains (Deu 8:9) are thy strongholds. Keil: As strong and impregnable are thy dwellings, as if they were built of iron and brass. [Nearly all the recent expositors adopt the rendering of , by bars or bolts. But that chosen in our version is consistent with the Hebrew, has in its favor the older versions, and presents in an expressive figure the strength and firmness of Asher.A. G.]. But what if the fastnesses were such, and no strength behind or within them? Hence it follows, and as thy days, or as long as he lives; so long shall he himself remain firm and strong. (, Knobel: Thy security. Keil: Rest. Herxheimer and others: As thy days, so let thy prosperity increase).
4. Deu 33:26-29. At the close of the blessings we have a return (Deu 33:26) to their beginning, and thus the whole is beautifully finished.There is none like unto the God, there is not as Godnamely, a God beside (Deu 32:12; Deu 4:7). Jeshurun (comp. upon Deu 32:15) the one addressed. [The punctuation scarcely admits of the rendering in our version, and the parallelism is against it.A. G.]. The following parallel clauses delineate the almighty power and exaltation of God as availing for Israels help and redemption.Who rideth upon (in) the heavens. , as the grinding, or ground to pieces, extended, designating the clouds harboring the thunder, and also the ether. , as in Deu 33:7, with equivalent to; engaged in thy help, for the purpose of helping, as thy helper. The parallelism of with , reveals the majesty of God as having risen up for Israels help. Hence in Deu 33:27, even God Himself is the (dwelling) refuge (Psa 90:1), i.e., the permanent lodging (Knobel: Shelter, refuge, protection) because a God of the olden time, [the eternal God, A. V.], who has manifested Himself as God long before this time, (Deu 32:17) thus according to His eternity. Herxheimer, with an allusion to Deu 26:15, explains he heavens, the clouds, as the dwelling of the God of old against the parallelism, which as it introduces the heaven with , Deu 33:16, so now the earth with must therefore state the contrast underneath, upon the earth; but also from this sidenot so much: holds out, extends or offers, as: underneath is he, and from thence the everlasting arm, thus a permanent support and preservation. It is not necessary to say for whom, as this is evident from the address to the people, and also from the following, which represents the activity of the hands for the poor or needy (Gen 49:24). Almighty exaltation above, eternal love underneath. As points to the past, so to the future, the nearest as the most remote. With His hands, Israels hands prevail, Deu 20:16-17; Deu 31:4. (Knobel supposes a derivation from , and renders, and the outstretching of the eternal arms. Mendelssohn: the dwelling of the primeval God, and the everlasting arms of the lower world. Others: A refuge hast thou in the God of old, and under the arms of the eternal God). In connection with the dwelling which God is to His people, and as a result of the expulsion and destruction of His enemies (especially the Canaanites) Israel should dwell, Deu 33:28. , because , i.e., not because separated from all nations through His law, but because through the protection of God, through victory in the strength of God, saved, secured, from his enemies, whom God has removed from him, he dwells safely (Deu 12:10). Thus we have here something more than Hengstenberg upon Num 23:9, a quiet and guarded seclusion. Comp. Hupfeld, Ps. I., p. 64. The connection of with the foregoing, recommends itself, even without the accent, against Hengstenberg, Schultz, Keil, Knobel. Just as little is , the fountain of Jacob. Without insisting upon the unfitness of the expression with reference to dwelling, is it not over bold here (but comp. Isa 48:1; Psa 68:26) thus to represent Israel as sprung from Jacob, in whom it has its source (Keil) or, in so far as it is one with Jacob, ever pouring forth from itself an increasing stream. Schultz. Certainly Israel is no fountain in relation to Jacob, nor in connection with him, but Jacob must be the fountain of Israel. Generally, moreover, it is not so much here a parallel expression to Israel which is in view, as rather a parallel thought, to his secure, separate dwelling, and for this there is nothing more fitting (at the same time perhaps with a glance at , Deu 33:27) than the eye of Jacob rejoicing in his secure dwelling, and one freed from enemies. The tribe-father directs, as it were, his eye satisfied to Israel, now come to its portion, to him in the promised land, striving after a look therein. (Even a fountain stands for: a corner of the eye). There is no perceptible destruction of the symmetry of the clauses of the verse upon this explanation. Comp. besides Deu 8:7 sq. [Schroeders view is ingenious, but he lays undue stress upon the phrase, fountain of Jacob, since that may obviously imply only that Israel is the fountain issuing from Jacob, and not necessarily the fountain from which Jacob flows. Keil meets the apparent impropriety in the construction of with , dwell into, with the remark that the dwelling involves the idea of spreading out over the land. As this construction seems to preserve the parallelism, it is better to render, Israel shall dwell in safety. Alone the fountain of Jacob. To a land, etc.A. G.]. the progressive relative clause, the heaven of this land or of Israel (Lev 26:19). Comp. Deu 33:13; Deu 11:14, (Gen 27:28), Deu 32:2. Deu 33:29 closes the whole blessing with which the last, best, happy condition of Israel, resting upon such divine (Deu 33:26-27) and truly human and earthly foundations, should not lie buried in silence. (Herder: What a law-giver who thus closes! What a people who have such a God, such help, such a law, and such promises). Literally: Thy blessedness, O Israel. plural, as many abstract nouns. The involved idea of grades, adjustments, must be understood morally. No happiness for Israel except upon a basis of right; its physical prosperity rests upon its moral. Hupfeld rightly regards the interpretation as a salutation, (Blessings to thee, Hail to thee), as without good ground, it is a simple utterance. The blessedness with reference to Israel, the last words of Moses, offer the significant point of union for Matthew 5. Who is like unto theeparallel to that, there is none like unto God, O Jeshurun (Deu 33:26). The people, singular (Schultz), as its God, (Deu 28:10); Deu 4:7. in the Lord, embraces the salvation through him, and victory in him; (Keil: saved in the Lord), Isa 45:17. This is now explained upon the two sides: the defensive shield (Gen 15:1), the offensive sword, (Rev 19:15; Rev 19:21). Comp. Deu 33:7; Deu 33:26. The parallel to Deu 33:26 is unmistakable here, and so also in : Israels excellency, Jehovahs excellency! In consequence of which (Niphal) the dissembling flattery of the enemies; the feigned, affected subjection, as the fear of the mighty instils itself into them, (Herxheimer) as the Gibeonites, Joshua 9). denotes a victorious, ruling tread and step of the foot. Comp. Deu 32:13. Others: Of the placing of the foot upon the necks of the conquered (Jos 10:24). Michaelis: Of the idolatrous high places.
DOCTRINAL AND ETHICAL
1. Moses the man of God, and Christ also the Son of God, leave the earth uttering blessings, (Luk 24:50 sq.).
2. It is characteristic for the law generally, but especially for the Deuteronomic law-giving, that Moses begins from Sinai, even when he will bless.
3. The Sinaitic law-giving was a sunrise upon humanity. What the worlds history relates besides of the law, is to this as the star-light to the sunshine. There the night lasts, while here there is the clear light of day.
4. What the light signifies figuratively, that the saints present without a figure, for the nature of Jehovah, setting forth His holiness not only in the contrast between heaven and earth, but also in both its searching and illuminating, its requiring and blessing majesty.
5. The lawIsraels possession and wealth.
6. With Reuben it is a matter of life, and barely not death: such characters are usual in the kingdom of God.
7. As Simeon, so now one may live and still be dead as to the kingdom of God; truly also without winning any direct importance for it, and still as to his own person be blessed.
8. As Judah for Israel, so also among the tribes of those in the van. Germany may claim the warlike leadership. [How far? in what respects?A. G.].
9. Upon the relation of Levi to Judah, in the blessing of Moses. W. Neumann, History of the Messianic Prophecies, 1865, p. 73 sq., says: First the outward power of the ruler, then the inward, glorifying consecration of the priesthood. Until at Sinai all salvation is in the gold-glittering of the kingly diadem. The princely sceptre of Judah must, in the strength of his God, overcome all dangers which may prevent the people from rest. When the land is reached, has passed now into the actual possession of the people, then the silver splendor of the priestly diadem, consecrating the blessing of the promise, pours itself over the whole existence, glorifying it. The name Levi meets us upon the high-priestly official ornament, upon the ground of the flashing green emerald, whose doubled rays are such that according to the Arabian tradition the viper cannot look upon it without destroying its sight, discloses to the inquiring mind a significant element in the relation in which this green ground of the glittering light stands to the nature of that calling in which Levi serves. The hopeful green deepens there into such an overwhelming clearness, that it becomes a flashing light which destroys all the darkness of death. The resemblance to the calling of Abraham lies near at hand, when Levi appears freed from family ties and bands.
10. There is indeed a foolish and very harsh (pietistic), but surely also a sacred regardlessness of ordinary ties, as Levi proves.
11. Benjamin individualizes the fundamental characteristics of Israel, resting upon Jehovah.
12. Prayer and work present themselves in Judah; blessing and victory in Joseph; there we have more prominently the subjective side of Israelhere the objective. In regard to blessing, Jacob has already determined the formula or measure for Israel, Gen 48:20,as Ephraim and Manasseh.
13. As Zebulon, in connection with Issachar, so the more varied temperaments, and the most diverse methods of life, unite in the service and honoring of God upon the earth (unionmissions).
14. The significance of commerce for the kingdom of God (missionary aspect of commerce).
15. Not the service of Mammon, but of God.
16. It is remarkable how the Israelitish consciousness, notwithstanding the realization of this side of its charge remains uncompleted, is still able to project itself so completely into the sea-life, as, e.g., Psa 107:23 sq. Baumgarten.
17. It claims our notice not barely for the approaching conquest of Canaan, but for the ecclesia militans, which Israel symbolizes, that through, out in the blessings of Moses, especially in that upon Gad and Dan, the military art and time, is so prominent.
18. As the warlike element runs through the blessings, so at the conclusion particularly the Sabbatic feature of favor, and blessing, and security, and enjoyment (in Naphtali and Asher), is not wanting.
19. If the Almighty power of God may be recognized in heaven, or from thence, so His lore upon earth, where He is the dwelling, and the everlasting arms for His own (especially in Christ, Joh 1:14).
20. In the world, but not with the world,far from the world and so to dwell alone,still securely, is found only in God, when He is our dwelling. As soon as we inwardly consent to the inclination for the world, it externally possesses and exercises power over us.
21. The blessing of the land has its spiritual import, although truly corn and wine are external bodily things, not barely in the sense of mens sana in corpore sano, but much more because the vivid living consciousness of God can scarcely be preserved in any other way.
22. The blessedness of Israel is peculiar and alone among the nations, ancient or modern. It is, however, not one belonging to a nation, but concerns the humanity which is in Christ, the Israel after the spirit. It is rather a blessedness which relates to humanity.
23. [The general Messianic character of this chapter is clear. The distinction between the ideal of Israel as here presented, and the actual condition of the literal Israel at any time in its history, is so broad that we are compelled to look for a spiritual Israel, in which the ideal shall be realized. But there is no spiritual Israel out of Christ. While it may not be true that all these benedictions find their spiritual fulfilment in Christ or His Church, and must be so explained, it is true that the interpreter who overlooks or ignores this relation will fail truly to understand them. The purely historical interpretation breaks down at every point. It fails to account for the omission of Simeon. It puts the narrowest and most forced explanation upon the blessing of Judah. It has no satisfactory solution for the utterances in regard to Zebulon, or Issachar, or Dan, or Naphtali, or Asher, while it is utterly impossible to assign any period of Israels history which corresponds with the general prediction in the 29th verse. The Messianic Psalms which give the exposition of this prophecy, e.g., Psalms 18, 66, confirm the Messianic import, not only of this particular verse, but of the whole chapter of which it forms a part.A. G.]
HOMILETICAL AND PRACTICAL
Deu 33:1. Berl. Bib.: The blessings of Moses have this distinction from those of Jacob, that they are more purely blessings: Moses passes over the evil. Deu 33:2 sq. Schultz: He will also call attention to this, that God will fill, even the unfruitful, the wretched, that even which is fallen into the power of death, with His light of life; Psa 68:5 sq., the widows, orphans, and needy, correspond to the wilderness. But He cannot, because true servants and worshippers were wanting to Him. His coming was rather a condescension, a self-humiliation corresponding to the after coming of Him who, Heb 12:2. Baumgarten: Raschi well says, it is the coming forth of the bridegroom to bring home His bride. He comes forth from the land where the fathers once had known Him, etc., where Jehovahs altars and the fathers rest in their graves, and stepping in his own way (Amo 4:13; Mic 1:3 sq.), over the high places of the earth, meets His redeemed people. The loud blast of the war-trumpets of the heavenly hosts which was heard, Exo 19:19, was a sign that Jehovah of hosts was descending with His hosts. Berl. Bib.: It proclaims the glory of God who never enters the soul alone, but always with numerous gifts and graces. Zinzendorf: The regular ordinary beginning which brings us to the grace of God is a much greater, sharper, more solemn law than that which was given upon Sinai. We have a fiery law, with glowing pinchers, written in the heart. Our conversion is no play-work and pretence. Deu 33:4-5. Schultz: They received not merely a specific law and king, but law and king generally,at the basis of which lies the truth that there is no law, and no king besides. The law-giving on Sinai a sun-rise, a coronation. Deu 33:8 sq. Schultz: If the Lord takes one into a rigid school, He is wont to assign him to a peculiar office; those whom He humbles deeply, He is accustomed to exalt. But Simeon not as Levithere is always a distinction. Wurtb. Bib.: Although the servants of God have many and powerful enemies, still God stands with them, so that they can in their sacred office do greater and greater service. [Levi not only an example of repentance and recovery, but also shows us how, by the grace of God, even a calamity and judgment may be turned into a blessing. Deu 33:9. See Luk 2:49; Luk 14:26A. G.] Deu 33:16. Schultz: Poor and still rich in Himself, without form but for His own raying out the greatest blessings, thus is He the one dwelling in the bush. Fundamentally He appears poor only, because His own, whom He selects for His dwelling, are so. They are the thorn-bush. And that He does not consume them, that He only shines through them, glorifies them,this is not His weakness, but His grace, His great glory. Krummacher: The wish for blessings at the new year: 1) the source, 2) the good itself, 3) the wish in its purpose. He dwells in the busha neglected manifestation of God, but its occasion the wretchedness, its purpose is the redemption of the people of God. It wassince God chose a thorn-bush for His dwelling, a still imperfect revelation of love, wherefore Moses must stand afar off, and fear; with which the Old Testament began. Still it was a figure of the manifestation of God in the flesh. The thorn-bush is the human nature, Christ crowned with thorns. And will He dwell in our heartswhat else is it than in a thorn-bush? Wurtb. Bib.: God richly rewards the good that was shown to parents. Deu 33:17. Schultz: Present work is only the beginning of that which will continue to the end of time. Deu 33:18. Schultz: Israel should not be limited to the good things of Canaan; as the people of God, the earth belongs to Him. [Deu 33:25. Wordsworth: All the blessings of Israel are summed up in Christ. His feet are compared to fine brass, Rev 1:15. He is the true Asher or Blessed One. See Mat 21:9; Mat 23:39; Rom 9:5.A. G.] Deu 33:27. Osiander: Gods words are deeds. Deu 33:29. Cramer: If we will be blessed, God must make us blessed. Schultz: For the soldiers of the Lord there is no more needful, but also no more glorious motive, than the certainty that they shall tread upon the flesh, the world, and the devil; that all shall become the kingdom of God and His Christ. [See also Henry, whose notes are felicitous and instructive.A. G.]
Footnotes:
[1][Deu 33:2. The marginal reading is literal: a fire of law. But it is objected, that the text thus assumed cannot be correct here, because it gives no good sense, and because the word is not a Semitic word, but adopted from the Persian. Keil and others therefore read , fire of throwing, for the flashes of lightning which accompanied the promulgation of the law. The reading thus adopted is sustained by a considerable number of MSS. and editions.A. G.].
[2][Deu 33:10. The marginal rendering here is not so close as that in the text. It is not a wish, but a declaration, covering the future of this tribe.A. G.].
[3] [Deu 33:11. Schroeder more exactly:
Crush the hips of his adversaries,
And his haters that they may not rise.A. G.].
[4][Deu 33:12. The is the subject of the verb; and the last words should be rendered literally upon him.A. G.].
[5][Deu 33:12. The participle is expressiveis sheltering.A. G.].
[6][Deu 33:16. Schroeder retains the Hebrew , the Nazarene.A. G.].
[7][Deu 33:17. Literally: The first-born of his ox, majesty is to him. Our version brings ambiguity and confusion into the text.A. G.].
[8][Deu 33:20. Gesenius, Keil, Knobel, render this word lioness, although it has a masculine termination; comp. Gen 49:9. It is probably the lion, including both the male and female.A. G.].
[9][Deu 33:21. Schroeder: For there [the same was] the leaders portion, a thing kept. , one who ordains, determines, commands, refers not to Moses, but to Gad, who is called the leader here because of his special activity and boldness in the conquest of the land.A. G.].
[10][Deu 33:23. The verb is future, and expresses a promise rather than a wish or direction: he shall possess.A. G.].
[11][Deu 33:24. The is comparative, away from, above the other sons. Asher, as his name imports, is blessed abovemost blessed among the sons.A. G.].
[12][Deu 33:25. Schroeder renders with Keil and others, , bars, castles, from , to bolt.A. G.].
[13][Deu 33:25. Ges. and most recent authorities render rest. Thy rest shall continue as thy days. Our version has the ancient authorities in its favor, and affords so good a sense that we may well adhere to it.A. G.].
[14][Deu 33:28. The pointing in our version breaks up the parallelism of the original. Schroeder departs from the original also, and renders: the eye of Jacob is directed to a land, etc.A. G.].
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
CONTENTS
The man of GOD here finisheth the whole of his ministry with Israel. Nothing remained after the Song but to bless Israel in the LORD’S name; and this he doth partly in a spirit of prophecy, in telling each tribe of Israel of some of the most remarkable events which would follow them; and partly in a spirit of prayer; of what he hoped the LORD would bless them with. He concludes the Chapter with a most animated apostrophe, both of the blessedness of the GOD of Israel, and of the Israel of GOD.
Deu 33:1
I beg the Reader in the opening of this Chapter, finally, and fully to remember once more the motto to be kept in view through all Moses’ writings, Moses wrote of CHRIST. And while I request the Reader to be looking out for the LORD JESUS in every verse; I desire him no less to remark with me, the superiority of the LORD JESUS over his servant Moses. The man of GOD closes his life and ministry, with praying for the blessing of the people. JESUS commands it. His language is, FATHER I will. Joh 17:24 . Reader! take a leisurely, and close survey of the man of GOD, closing his ministry, and figure to yourself if you can, anything more interesting. Such should be the close of all faithful ministers! What can be more sweet and endearing, than to behold a faithful pastor, in such a spirit and frame of mind, taking a last farewell, in looking up to his great Head, and looking round upon the people, pouring out praise and prayer. Reader! do not forget to look at the ever blessed JESUS, as represented, Luk 24:50-51 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
The Law of Antagonism
Deu 33:2-3
At first sight the text might seem to involve a contradiction, but closer consideration will show that it expresses a great truth, viz. that the severity of human life is an expression of the Divine goodness.
I. Consider the truth of the text as it finds expression in Nature. Nature is imperative, uncompromising, terrible. A lofty and unyielding commandment is written over all things, and behind the fiery law is a right hand capable of enforcing it to the utmost, of exacting the last farthing of the overwhelming penalty. In our day the severity of Nature has been recognized as the struggle for existence, and students have shown with great clearness and power how full the world is of antagonism and suffering; yet these same students distinctly perceive that the struggle for existence is at bottom merciful, and that whenever Nature chooses an evil it is a lesser evil to prevent a greater. ( a ) They see the advantage of severity as far as all sound and healthy things are concerned. The student of Nature knows well that the fiery law, the law which demands constant awareness, movement, tension, resistance, endeavour, is the law of salvation and perfecting to the whole animal world. ( b ) These students of Nature see also the advantage of severity so far as defective things are concerned. It does indeed seem harsh that by the law of the world weak things go to the wall, and it is often difficult to reconcile ourselves to the grim fact. Yet the scientist sees truly that the fiery law which smites weakness into the dust is just as kind as the sweet light of the sun. It is better for the world at large that weak organisms should be eliminated, otherwise the earth would be filled with imperfection and wretchedness; it is better for the creatures concerned that they should perish, for why should a miserable existence be prolonged?
II. We consider the text as it finds expression in civilization. ( a ) Take the struggle of man with Nature. All climates and countries have their special inconveniences, inhospitalities and scourges, and everywhere men live in a more or less decided conflict with the elements and seasons. But is not this conflict with Nature part of the inspiration and programme of civilization? The law of life is truly severe which enjoins that men shall eat bread in the sweat of his face, but in this struggle for life our great antagonist is our great helper; we are leaving barbarism behind us, we are undergoing a magnificent transformation, we are becoming princes of God and heirs of all things. ( b ) Take the struggle of man with man. Society is a great system of antithesis. There are international rivalries, a relentless competition between the several races and nations for power and supremacy. But this social rivalry brings its rich compensations. It is so with the international rivalry. Our husbandmen will be compelled to put away all droning; they must go to school again, they must invent new methods, they must adopt new machines, sow choicer seeds, breed superior cattle; they must grub up the old canker-eaten, lichen-laden orchards and plant fresh fruit-trees of the best varieties.
III. We consider the truth of the text as it finds expression in character. The law concerning human character and duty knows nothing of accommodating itself to our weakness and infirmity, it does not invite or admit excuses for failure or fidelity, it is imperative and uncompromising a fiery law. And yet we must contend that this severity is only another expression of eternal love. The scientist is reconciled to austere Nature by the consideration that she ‘chooses a lesser evil to prevent a greater,’ and the same consideration must reconcile us to life. For as the catastrophes of Nature are, after all, but partial and temporary, preventing immeasurably greater calamities, so our physical pain, impoverishment, social suffering, severe toil, bereavement, and all our terrestrial woes are the lesser evils, saving us from the infinitely greater one of the superficiality, corruption, misery, and ruin of the soul.
W. L. Watkinson, The Transfigured Sackcloth, p. 191.
References. XXXIII. 7. J. M. Neale, Sermons Preached in a Religious House, vol. i. p. 53. XXXIII. 12. J. N. Norton, Golden Truths, p. 391. Bagnall-Baker, Thursday Penny Pulpit, vol. iii. p. 121. XXXIII. 16. W. M. Taylor, Contrary Winds, p. 200.
Watchwords for a New Year
Deu 33:25
We stand at the threshold of another year. The past is irrevocable. The future is before us. How shall we prepare ourselves to go up into it?
I. There are tasks awaiting us; the life of a true disciple of Christ is not a sinecure. His prayer for us is that we may bear ‘fruit,’ ‘much fruit,’ ‘more fruit’. Passive piety is scarcely better than none at all. If we are followers of the Christ we may not shrink from cares and burdens and responsibilities. Yet who is sufficient for these things? If we set out alone and unprepared the journey will be too much for us. My weakness God’s strength, these are the sandals wherewith we journey successfully along the path of duty.
II. There are temptations before us. This needs must be. The grapes must be pressed or there will be no wine, but we are never alone in the hour of trial unless we choose to be. A wrongdoer says: ‘I couldn’t help it; the temptation was greater than I could bear’. This is never true. The word of the Lord assures us to the contrary. ‘Lo, I am with you alway; I will not leave you alone, I will come to you’. If we yield to temptation it is because we refuse His help, for He is not far from every one of us. And besides this present Christ we have the strong staff of the Written Word to lean on. A Bible Christian is a strong Christian.
III. There are sorrows before us. And where shall we find comfort? God knows. There is strength in that. God is not the author of our calamities. But there is a sense in which God is present always in the midst of pain and sorrow. It does not spring up out of the ground. It does not come to pass without His permission, decree. He controls it, restrains it, and in the long run makes all things work together for good to them that love Him. And our affliction after all is ‘light, and but for a moment’. A glance at the starry heavens reveals ten thousand times ten thousand worlds, and the longer we gaze the more come whirling into view. How little this world seems: how infinitesimal. So is time in relation to eternity. So is the pain of today to the glory of tomorrow.
David J. Burrell, Homiletic Review, vol. LVII. p. 67.
References. XXXIII. 25. W. H. Brookfield, Sermons, p. 196. C. Bradley, The Christian Life, p. 191. J. Vaughan, Fifty Sermons, 1874, p. 256. Spurgeon, Sermons, vol. iv. No. 210. H. W. Beecher, Forty-eight Sermons, vol. i. p. 1. XXXIII. 26-28. Spurgeon, Sermons, vol. xiv. No. 803.
The Everlasting Arms
Deu 33:27
This is the blessing wherewith Moses, the man of God, blessed the children of Israel before his death. Like the dying prophecy of Jacob, the aged patriarch, when he gathered his sons about him, and like the last prayer of David the king when he bequeathed his throne to Solomon his son, this farewell of Israel’s great leader and lawgiver rises into the music of a psalm.
I. There come times to every man and woman, even to the young who are sensitive and enthusiastic, when they are beset with a horrible sense of human futility. This evil mood of contempt for one’s self curdles into a temper of scorn for one’s brothers. They and we alike seem too ignoble, too fleeting, to be worth seriously troubling over.
II. Besides the dreadful sense of worthlessness and futility there is another horror of great darkness which sometimes oppresses the soul. You realize, in imagination, what it would mean to be literally ‘lost’ amid the infinite spaces and silences, without a path or a home or a helper.
III. We are not the puppets of evil fate, the playthings of blind forces. We are embraced in our father’s arms. These very circumstances which we rebel against, these checks and limits which hedge us in, are really the clasp and pressure of His eternal tenderness carrying us along the way which He would have us go.
T. H. Darlow, The Upward Calling, p. 154.
The Eternal God Thy Refuge
Deu 33:27
I. A Cry of the Human Spirit. The text is not the utterance of an exceptional soul, but a genuine cry of the human spirit; not merely a line of sublime poetry, but a voice from distant ages, which still expresses to the world the most fundamental of human needs and becomes the personal and cherished confession of the confidence of every religious man, and of every man in his deeper and more religious hours. Sooner or later every son of man is taught the lesson of his own insufficiency, of his need of a strength he does not find in himself, and of a shelter and support which his fellows cannot give, and no earthly interest or object can yield. The truly religious man is just the man to whom God is no mere name, tradition, or opinion, but his one sure refuge and support the man who has proved in his own experience that God is here and now to the children what He was long ago to the fathers no less mighty to protect, uphold, and save, and no less abounding in loving kindness and tender mercy.
II. The Law of Mediation. We are set within a system of mediation. It is the office of the natural to lead us to the spiritual, and of the temporal to lead us to the eternal. The whole material universe is a system of mediation by which God would draw us to Himself. The creation is but the Divine thought clothing itself in visible form, and it comes forth into form not only because self-manifestation is a necessity of deity, but in order that the children of God may be led by it nearer to Him Who is the source of their being, and the unseen Power of all good.
III. The Refuge from Unsearchable Mystery. The eternal God is our refuge from the unsearchable mystery of life. In all ages men, bewildered by the vision of great changes, have pronounced the doom of the world because they were not able to see or understand the process of its salvation. Let us not be fearful even if the worst happens. The worst that can happen is often the best for the world. ‘From evil good ever evolving,’ is perhaps the best description we can give of the Divine method. Human life in its evolution has its end as it had its beginning in God. There can be no evil, therefore, in any of the permanent forces which are shaping human society.
IV. The Refuge of Sufferers and Sinners. In times of critical strain and trial to ourselves, and changes in our days which make us feel as if there were nothing steadfast, in the hour of disappointment and unforeseen calamity and loss, in the darkness of temptation and sin, sickness and death, let this be our confidence: ‘The eternal God is thy refuge, and underneath are the everlasting arms’ ‘thy refuge’ from the world without and the tumults of thine own spirit; ‘thy refuge’ from all the dark shadows which haunt thee, from sleeplessness, tormenting memories of evil done, and from all invisible terrors; ‘thy refuge’ when thy thoughts baffle thee, and thy faith fails thee; ‘thy refuge’ from the loneliness of life and in the hour of thy final passion and conflict.
John Hunter, The Christian World Pulpit, vol. LXX. 1906, p. 401.
References. XXXIII. 27. A. M. Fairbairn, City of God, p. 190. Spurgeon, Sermons, vol. xi. No. 624. A. R. Henderson, God and Man in the Light of Today, p. 263.
The Search for Happiness
Deu 33:29
It has often been noted that we bestow least thought upon our greatest blessings. When a man is healthy he thinks very little of health. Now as it is with health so it is with happiness. The happy man seldom thinks how happy he is. But the heart that is happy is rarely introspective. There is a childlike unconsciousness in its enjoyment. I think then that all the world’s talk of happiness is a proof that unhappiness is abroad. Now it is one of the strange contradictions of our faith that the Gospel should have proved itself so unquestionably a powerful factor in creating happiness; and yet the central figure of the Gospel was a Man of Sorrows and acquainted with grief.
I. It is commonly admitted that happiness is only gained as a by-product. If a man makes it the business of his life to extract happiness from any ore he is almost certain to have his toil in vain. It is when we do not seek happiness that we find it. Make it your all in all, it vanishes. Forget it, then in the passion for sublimer things it comes. The Gospel of Jesus Christ deals with happiness along these very lines. The Gospel of Jesus never says ‘Be happy’; but the Gospel of Jesus says ‘Be holy’; aim at the highest, and happiness will come.
II. It has been commonly recognized that human happiness has two great enemies. The one is anxiety, and the other is ennui, or listlessness. The Gospel of Jesus is marvellously equipped to fight these foes. I cannot conceive how any Christian can be a listless character. With a soul to save and a character to build, with passions to master and virtues to achieve, with men to help, and with a Christ to know, I think there is work enough for the idlest.
III. It has been commonly admitted that happiness is to be found among life’s common things. It is not the rare gifts, the possessions of the few; it is not great gifts, great genius, or great power that make the possessors happy. It is health, it is friendship, it is love at home, it is the voices of children, it is sunshine. And now comes in the Gospel of Jesus with its great power to consecrate the commonplace. A Christian, as one has said, is not a man who does extraordinary things; he is a man who does the ordinary things, but he does them in an extraordinary way. He links his commonest joy on to the chain that runs right up to the throne of the Eternal.
References. XXXIII. 29. Spurgeon, Sermons, vol. xxiii. No. 1359. XXXIII.-XXXIV. J. Monro-Gibson, The Mosaic Era, p. 345. XXXIV. 1-12. W. M. Taylor, Moses the Lawgiver, p. 434.
Fuente: Expositor’s Dictionary of Text by Robertson
The Distribution of Blessings
Deu 33
Moses cannot die. We have been told about his approaching death again and again; but he cannot yet be released. He has just been singing his great song, and now he is about to utter a blessing worthy of its doctrine and music; and whether he will yet die, who can tell? He does not die hard, in any severe and arbitrary sense of that term; instead of dying, he seems to live more, to double his vitality, and to cause his energy to express itself in song and benediction. To become a poet is not to die. To rise up into the stature and majesty of a priest is not to lie down and expire as an incident on the way to oblivion. We must follow this man further. If men can die as dogs die, why these songs, these blessings, these earnest solicitudes about the future? No dog sings; no dog utters benedictions. What dog cares for the future of the world? There cannot be a hand so cruel as to crush Moses after such a song and such a series of beatitudes. There are some lives we cannot kill: they are so great, so capable, so full of sacred mystery, so near being something higher, that to touch them, except with reverence, is itself an act of profanity. We cannot reason about this, or be cross-examined as to mere process of argument: we feel it, we know it; we should contradict our own instincts and every quality that constitutes manhood were we to deny it. We thought Moses was about to die like an unforgiven criminal. Against this doctrine we have just protested with vehemence. It would be impossible. If there be two things in which it is impossible for God to lie, it is impossible for the God of justice to speak to Moses as a criminal. Whatever may have been written on the margin by some unskilled or malicious hand, and whatever may have been transferred from the margin into the body of the text, all nature, all justice, all truth says: Moses must not die on the ground of being a criminal. Such an assumption would prove too much or too little. Surely we cannot be allowed to part with Moses under some charge and impeachment of sin? We recover our composure. Justice herself, with grave face, smiles a sweet contentment as we read the words “Moses the man of God” ( Deu 33:1 ). We were in great sorrow when we read about his sin and his being ordered to Abarim because he had sinned at the waters of Meribah-Kadesh, in the wilderness of Zin. Our heart said ” No! ” We may not be prepared with a critical or grammatical answer, but we have an answer older than all criticism and all grammar the answer of a just instinct. Now we read of Moses as “the man of God.” That term was never applied to any man before. It will be applied to another prophet as we advance in the perusal of the sacred records; but to Moses alone, at this moment, is the term applied and it fits him well; it is a grace he seems to have earned, a crown he seems to have won. “The man of God” the man loving God, trusting God, knowing God, communing much and tenderly in solitary wastes and heights with God the one man to whom God has spoken, as it were, face to face, and almost looked him into a kind of inferior deity, so grandly did his face burn and shine after long interviews in solitude with God. This is right; this is in harmony with all the story; the great rhythmic movement concludes itself in this solemn and majestic tone.
” The man of God blessed the children of Israel.” Rights come with character. The man of God has a right to bless; and men recognise in him an undisputed dignity, and look to him as a lower fountain and origin of blessing. Who has not longed for certain men to touch them? Who has not desired to pluck the good man’s gown and share his smile? Who would not have had one look from men whose names are immortal in all purest honour and goodness? To have spent a day with them would have been an education; to have heard their utterance of the mother-tongue would have been an epoch never to be forgotten. Great character carries with it great rights. There is a primacy of character; there is a throne which is never begrudged to goodness. The blessing does not read like the utterance of a man who is about to die from sheer weakness and exhaustion. There is no sign of intellectual decay here; the moral flavour is as delicate as ever, the penetration as keen, the tone as firm. This is not dying; it is passing on to greater spheres and nobler service. For death, in any inclusive and final sense, to come after this blessing would be an irony which imagination could not tolerate and which justice never could permit.
Let us look at the blessing as a whole. We need blessing. We have been so long in want of rain, it will do us good to go out and stand with uncovered head in the plentiful shower so soft, so gentle, so impartial as to blessing, yet so discriminating as to its apportionment. All men could not receive the same blessing. A general “God bless thee!” would have amounted to nothing; or even some studied and pompous form of benediction, given with uplifted hands and priestly attitude and voice, would have been a gift unappreciated. It is a singular fact in human constitution that all men could not receive the same blessing that is to say, what is a blessing to one man is not a blessing to another. Let us thank God that such is the case. It is in this way that variety becomes not only permissible but infinitely desirable, and even inevitable. The discourse which blesses one man has no music in it to another; neither is the discourse to be blamed, nor is the man to be blamed: there was no relation between the two things brought for one unhappy moment into connection. Give a landscape to a blind man! Would you blame the landscape? Would you blame the blind man because of want of appreciation? It is not a blessing to the blind man: he could not receive it. What does the blind man want? Believing that none could ask that question but God, he says, “Lord, that I might receive my sight!” Give him vision, and even partial darkness will be an opening heaven to his rejoicing and grateful heart. The earth is not equally appreciated in all its parts and distributions of clime and production. Some could hasten through a garden. There are men so made that they could walk faster through a garden than through a market-place. They could not receive the blessing which another quality of soul could receive. Some ears hear nothing in the bird-song and the bird-language but noise; they would slay the winged singers! Some men never lift their heads up to see how big the sky is. If they turn to the sky it is to forecast the weather, not to read the writing of God upon the blue beauty. So all men could not receive the same blessing or an inclusive blessing; there must be discrimination, allotment, individualisation; that we find in this great utterance of the dying Moses.
All men can receive some blessing. Let us thank God for that, otherwise some things in nature and life would go without appreciation. There are men so constituted that they want nothing but innumerable insects to gather, to classify, to name, and to study. They must have their portion in Israel; and God has plentifully endowed them with resources, blessed be his gracious name! He sends none away empty. If men would possess themselves, intellectually and scientifically, of stars, worlds, planets, God feeds them at a plentiful table! when they have satisfied themselves for the moment, they are filled with a knowledge that they have not begun to know the building of God. We must provide for the constitution and capacity of every man. Every man must find something in the Church for himself, set down, as it were, by the hand of God directly and immediately for his appropriation. This is the sublime possibility of the sanctuary. The weary man here finds rest, or hears of it, and in hearing of it dying hopes are rekindled and failing strength begins to take heart again. The man of sorrow wants healing. Alas! all men are more or less men of sorrow: every heart has its own wound, every life its own pain, every spirit its own tears. Such men must be blessed; and they can be plentifully blessed only in the house of God: every stone of it was put up for such men; the whole sanctuary was roofed in for their security, and the whole book of revelation and all the noble psalms, written, by inspired men, are so many contributions made to the healing and the comforting of men of sorrow now a great light for the intellect, now a tender tone for the hearing sated with the noises of the world, now a royal, soldierly exhortation to duty, service, sacrifice a trumpet-blast which soldiers answer with a life of fire. Every man has a blessing in Israel a special blessing, addressed, as it were, individually and exclusively to his very soul. Blessed are they who seize the benediction and live upon it! The distinct appropriateness of some blessings is a proof of the possible appropriateness of others. Here and there we can join the line and say, This we know to be appropriate; and therefore the benedictions which we cannot follow in the letter may be equally appropriate could we as fully comprehend them. Levi has been a mystery to us all the way through. He has had no land; he has been unlike his brethren; he has been, so to say, the praying man of the ever-changing company, busying himself about sacrifices and law, and all manner of religious ceremony and instruction. What can he have? Can Moses fit him with a blessing? Read Deu 33:8-11
“And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah; who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant. They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar. Bless, Lord, his substance, and accept the work of his hands: smite through the loins of them that rise against him, and of them that hate him, that they rise not again.”
Could any blessing be more exquisitely adapted to Levi as we know him from history than this peculiar benediction? Levi is commended to God because he had not known his father, or his mother, or acknowledged his brethren, or known his own children, because he was so absorbed in his work. This is the Christian call before the time. This is the dawn, white and tender, trembling and quivering in the faraway east of time; the fulness of this light we shall find in Christ’s own day, and in Christ’s own speech “Follow me; and let the dead bury their dead;” “If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.” Levi in a sense had done this, and Levi is to have the great blessing; the Urim and the Thummim are to be with the holy one for ever Light and Perfection, glory and peace, radiance and security. As for what substance he has Lord, bless it, and he shall have enough and to spare; his loaves are but five in number, break them with thine own hands, and he will call “Halt! for my hunger is satisfied.” When we do come upon a divine explanation of a divine mystery, it is so clear, so complete, so profound and satisfying that we can with ineffable comfort pass on to the next mystery of which no explanation has been given, knowing that God could explain that enigma were it right that the riddle should be read.
Look for a moment at the unenvied blessings of some men. When Jacob came to Joseph the speech rolled from him like a river; the old man did not know how eloquent he was until the name of Joseph came to his lips. We have perused that great speech of old Israel, and found it to be like a garden of delights, a fountain in the wilderness, a surprise to the man who uttered it as well as to the man who received it. Moses almost quotes the blessing, yet he varies it; for when was love ever short or the inventive faculty of adding new colour and new tone to the utterance of her homage? “And of Joseph he said” then flows the river:
“And of Joseph he said, Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and for the precious things put forth by the moon, and for the chief things of the ancient mountains, and for the precious things of the lasting hills, and for the precious things of the earth and 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. His glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth: and they are the ten thousands of Ephraim, and they are the thousands of Manasseh” ( Deu 33:13-17 ).
“Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and for the precious things put forth by the moon” ( Deu 33:13-14 ).
He dreamed of the sun and the moon and the stars long, long ago, and saw them in a spirit of homage. Let the sun shine for him, and let the moon pour her gentle beams upon sea and land for him, and let all things that grow gather themselves into sheaves that he may carry them in his bosom; let his glory be like the firstling of the bullock, and his horns be like the horns of the unicorn ( Deu 33:17 ). Only God has such blessings to give. To no earthly treasure-house does this man come for Joseph, but to heaven; and does heaven contain anything too good for him? And none envied his blessings. Men felt it to be right. When the portions were given out, men felt that this man had that which was right. Not one cried out saying: “That is too much for any one man; make the distribution more equal; do not create favouritism in Israel.” There are times when men feel that compensation must be paid, when old wrongs come into the memory as so many prompters, saying, “You remember me; you cannot have forgotten my ghastliness; your recollection must vividly recall the night of revenge and cruelty, and the day of sale and expatriation.” And when all these black memories crowd upon the soul, and we hear some great, royal, priestly voice outside pronouncing blessing upon blessing, piling mountain upon mountain, we say, “It is right: let it be done; God save the king!” There is a spirit in man, and the inspiration of the Almighty giveth him understanding. Blessed are they whose trust is in the living God, for they shall in due time see the result of all their labour, and be comforted with tenderest and divinest solaces.
So every man in Israel had his blessing. Reuben was to have innumerable men; the voice of Judah was to be blessed as God might bless an instrument of music; Levi was to have the continual presence of the Thummim and the Urim; Gad was to be liberated from the mountains of Gilead, and to have great liberty; and all the children of Israel were to have a blessing adapted to the circumstances of each.
In blessing men we take nothing from God. When all the blessings were given, the poet-prophet said:
“There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. The eternal God is thy refuge, and underneath are the everlasting arms; and he shall thrust out the enemy from before thee; and shall say, Destroy them” ( Deu 33:26-27 ).
But there are always interstices crevices that may have been left without a blessing; provision must be made for that possibility, so we conclude with a general blessing. Now, here is a shower that will fill everything up, leaving no cavity without its benefaction:
“Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places” ( Deu 33:29 ).
This is the general benediction, the great comforting word that rolls like a river over the whole life of Israel.
Are we blessed? Have we each some blessing, great or small, all our own a blessing of hope, of contentment, of aspiration, of reverent inquiry, of sure confidence in God? Do we read the Bible as if it had been written expressly, and this very moment, for us, for our guidance, stimulus, comfort and reward? If so, we are blessed with blessings. What is the Christian blessing? It may be mentioned in one word a word which is often misunderstood, because too narrowly defined. The Christian blessing is Peace: “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you” the peace of God, which passeth all understanding, the peaceful peace, the tranquil calm, the sabbatic rest, the peace of God. Do not neglect the true meaning of that word peace; it is an inclusive term, it involves reconciliation the harmonisation of the nature of man with the nature of God, the cessation of rebellion, the acceptance, upon divine terms, of pardon; it means the Cross, in all the typical eloquence of its blood, in all the unbeclouded splendour of its eternal glory. “Acquaint now thyself with him, and be at peace.” O that we had hearkened unto his law, then had our peace flowed like a river!
Prayer
Almighty God, thou hast given a voice unto the morning and a voice unto the evening. May we have understanding thereof, and know what thou art speaking to us by the rising light and by the departing sun; may all things round about us teach somewhat of thy providence and thy sovereignty, and may we receive the simple and tender lesson into an opening and responding heart. We all do fade as a leaf. We are cut down like the grass and are mown down like the flowers of the field. Thou dost give unto thy beloved sleep; thou sayest unto thy servants who have faithfully served thee, Well done! To dying eyes thou dost show the crown of righteousness gleaming through the deepening cloud. We bless thee for all thy care so minute, so continual, so grand in patience, so ineffably careful and loving. We bless thee that thy hand is upon us, and behind us, and before us, and round about us, that we live and move and have our being in God. Let thy merciful presence come near us a shining light, a glowing warmth in the heart, a speech of benediction, a token of heavenly deliverance and glory. We have come to praise thee for all the mercies of the passing time. The hours have been full of thy love, the ages have been alight with symbols of thy presence; our whole life lifts itself up in fearless testimony, and each Christian believer becomes a witness to the mighty power, the redeeming efficacy, of the blood of Jesus Christ. May we grow in the knowledge of our Saviour. We have not begun to know him; his riches are unsearchable; he cannot be found out unto perfection; he allures us onward, upward, heavenward; and by many a token he shows how near he is, and then he rises above our touch, and asks us to follow on. May we not be disobedient unto the heavenly vision, but rather arise and do God’s bidding with all love, with the energy of both hands, with the consent of the whole man. We own our sin, but when we bring to bear upon it the omnipotence of thy Cross, behold, where sin abounds grace doth much more abound, and is not to be heard of, because of the wonderful ministry of Christ. Blessed Saviour of the world, thou hast destroyed sin; thou hast beheld Satan fall like lightning out of heaven, and all his power is under thy foot, and the world is thine, and the whole earth, and thine the fulness of the sea; and all is hastening towards reconcilement and unity, completeness of homage and unbrokenness of service: the mouth of the Lord hath spoken it, and none may set aside his oath or destroy the divine covenant. As surely as thou dost live, the whole earth shall be covered with the glory of heaven. This is our hope, and this our confidence, and this our joy. We think of it until our heart burns within us, and we know that surely thou wilt hasten it in thy time, and we shall then see the meaning of light, the very glory of day. What we want, or what we need most, thou knowest. Thou understandest us altogether; our whole heart is laid bare before thee, like an open page, and thine eye can see the secret springs of our thought. Grant unto us some assurance that our emptiness shall be filled up, that our desire shall be construed into a sacred prayer and answered with largest blessing; may our aspirations be regarded as uttering the necessities of the soul, at least in hint, how feeble soever, and may they return upon us with great benedictions. Thou art shortening our days, thou art limiting our opportunities of doing good, thou art pointing us to the descending sun, and telling us that the day is swiftly speeding to its close; may we work in the light, for the night cometh when no man can work; may we walk as children of the day and not of the night children of light, who are ashamed of darkness rather than afraid of it, and who glory in being sons of God, in purpose, in uppermost desire, how far short soever we fall in actual execution and realisation. We bless thee for this hope, for this inspiration, for this resolve; these are the miracles of God, these are the triumphs of grace; we praise thee for them as for good and perfect gifts of God. We pray for all whom we ought never to forget: for those who do not pray for themselves; for self-idolaters; for those who are their own confidence and strength, and who know not that their strength is in heaven and not upon earth; for the spiritually blind and deaf and dumb; for prodigals, wandering in the darkness and reaping nothing but its blackness; for all loved ones in trouble, perplexity, or sore straits; for all who travel by sea and land; for all who are in great crises of life, full of pain, or full of hope that becomes almost agony, because of its uncertainty; the Lord grant unto such all needful succour, tender blessing, ministry of grace; and lead them on still day by day, until the end nears and the meaning seems clearer to the mind. We give thee all we are and have ourselves, our families, our houses, our businesses, our whole life. Lord, come thou, whose right it is, and reign over us all, that we may, in obedient love, do homage before thee night and day, and express the homage of our minds by the industry and sacrifice of our hands.
This prayer we pray, as we pray all our prayers and sing all our hymns, in the sweet name of the Son of Mary, Son of man, Son of God, God the Son the Word made flesh. Amen.
Fuente: The People’s Bible by Joseph Parker
(See the Deuteronomy Book Comments for Introductory content and Homiletic suggestions).
XV
THE SONG, PRAYER, AND BENEDICTION OF MOSES
Deu 31:14-33:29
This section has its scope from Deu 31:14-33:29 , and in connection with it we study the ninetieth Psalm. The theme of this section is the Song of Moses, Prayer of Moses, and Benediction of Moses.
The introduction gives the origin, reason and purpose of the song. The origin is God; God commanded it and God inspired it. The reason is that he foresaw the apostasy of Israel. The purpose was that the song should be a witness.
The poetic and prophetic form of this inspired piece of writing was well adapted to secure the object that God had in view. The songs of the people were memorized by the people. I suppose that every Israelite child learned that song by heart, so that from the lips of any child in the nation there could be a recitation that would witness against the people if they did apostasize from Jehovah.
It is not my purpose to discuss here the prayer of Moses, but merely tell you that Psa 90 , ascribed to Moses and rightly so, was composed about this time. It contrasts the eternity of Jehovah with the transitory life of man, and it accounts for the transitory life of man by his sin. Sin made his life short. The Psalm concludes with a prayer that God would so teach us the number of the few days here so as to apply our hearts unto wisdom, and that he would establish the work of our hands upon us. It is a masterly production. The benediction is also poetic and prophetic. It softens the hard parts of the song. It is more hopeful but does not reach so far into the future.
Before concluding these introductory remarks, it is necessary to compare the song, the ninetieth Psalm and the benediction with a previous song of Moses which you will find in the book of Exodus, and which we considered when we went over that book, and with the book of Job, which this author ascribes to Moses. The Exodus song Moses wrote to commemorate the deliverance of the children of Israel from Pharaoh and Pharaoh’s destruction in the Red Sea. In Rev 15 we have this reference to this first song of Moses: “And I saw as it were a sea of glass mingled with fire; and them that come off victorious from the beast, and from his image, and from the number of his name, standing by the sea of glass, having harps of God. And they sing the song of Moses, the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, O Lord God, the Almighty; righteous and true are thy ways, thou King of the ages.”
The sea of glass mingled with fire was the Red Sea in a type. The Red Sea divided, standing up in frozen walls, Israel passed through that grave like canyon, and the pillar of fire being the lid of it, the light of the pillar of fire shone on the icy walls and was reflected back and forth, so that it looked like a sea of glass mingled with fire. They were baptized in that sea and that cloud, and escaping in that way Moses writes the song of deliverance. Now, in the book of Revelation John uses that passage through those icy walls mingled with fire and the song that commemorated it to typify the deliverance of the saints in resisting the oppressions by an apostate church. So we have this clear assurance that Moses is the author of a song that will be sung in heaven. It is a great thing to be the author of the ballads of a nation here on earth; it is a greater thing to be the author of songs that we shall sing in the land of everlasting deliverance. Now, these matchless hymns all show clearly a common author; the Exodus song of deliverance, the song that we are now about to study, the ninetieth Psalm composed about the same time, and the benediction. These poetic and prophetic hymns of Moses are not to be surpassed in the poetry of the world. He was great in prose, he was great in history, he was as great as any man upon whom the afflatus rested as a writer of poetry.
The next thing in our introduction is that Moses is described as having finished the Pentateuch, including the song, and filing the book with the priests, and having it placed inside the ark of the covenant, so that throughout their future it should be a witness. When we come to study 2 Kings we learn that the finding of the lost Pentateuch in the days of Josiah and the reading of it brought about a great reformation among the people of Judah. After that monarchy fell, after Judah went into captivity, and on their return from captivity, through the decrees of the Persian king in the days of Ezra and Nehemiah, the same Pentateuch, a copy of which Ezra brought back with him, is read in the hearing of all the people, causing them to reestablish the commonwealth of Israel. A song is not so susceptible of analysis as a logical argument, hence all attempts at an analytical summary of this song fail to satisfy, but I am sure that we can agree on these things:
The song commences with invoking heaven and earth as auditors. All heaven might well listen, all earth might well listen, should listen to this song, so sweet that it might be compared to the falling rain in the time of a drought, or the distilling dew upon the parched ground. The theme of the song is evident: Jehovah’s fidelity and Israel’s infidelity. It not only commences with a statement of that fact, but it goes on to develop in the thought just what Jehovah did to prove that he was faithful and just what Israel did to prove that he was unfaithful.
There are two illustrations in that song that need to be studied by a public speaker. Nine times in the song Jehovah is compared to a rock, indicating stability, his being the place of refuge. Then the eagle upon the mountaintop, wishing to brain her young, will scatter the sticks of her nest and push the young birds over the precipice, and they shrieking seem about to fall to destruction, but she swoops down under them and carries them on her wings and soars away; then she gets far under them and lets them fall again. After a while they learn to fly and are very proud of themselves. This illustration is to show how Jehovah has borne this ever falling people on his wings. Both of these illustrations are very beautiful. This song sets forth the character of Jehovah in his sovereignty, in his holiness, in his justice, in his fidelity, and in his mercy. The song also sets forth the character of the people as foolish, perverse, ungrateful, wicked, and rebellious. The song then submits evidence to prove these affirmations of distinction between the character of Jehovah and the character of his people. It tells us what Jehovah did and what they did. Jehovah, when he divided the nations, away back yonder soon after the days of Noah, as we learned when we passed over Genesis, at the time when he divided the nations of the earth, he allotted Palestine, which we call the Holy Land, to his foreseen people. He intended at that time that they should have this territory. They were not yet in existence except in their ancestors, and their direct ancestor, Abraham, had not yet been born, but even then God, who owned all the land, selected that strategic, eastern shore of the Mediterranean Sea connecting Mesopotamia and its great cities, Babylon and Nineveh, with Egypt. It was a passageway between nations north and south as well as of commerce and caravans east and west. It was the best place in the world to plant a people that should become the religious teacher of all nations.
The song tells how he found them, referring to their history in Exodus, Numbers and Deuteronomy; they were a desolate people in the howling wilderness, utterly helpless, and as an eagle bears up her young, he bore them up and brought them safely to the point where this song is now being sung. Then he made that nation his inheritance, Jacob being God’s portion. He selected a particular line from Adam, Seth, Noah, Shem, Abraham, Isaac, Jacob, the twelve sons all the way down, and he said, “These people shall be my lot, my inheritance, and I will use them in carrying out my purposes for the salvation of the world.” He regarded this nation as the very apple of his eye. He was just as sensitive with reference to them as the eye is sensitive to an unfriendly touch. Finally, this song, which is prophetic and regards the future as if it were present, states that he put them in possession of the land and blessed them beyond the power of words to express. Now, the song tells us what they did:
“When Jeshurun waxed fat he kicked.” A very expressive proverb. You may see a poor, gaunt hack horse that you may safely approach and lead by the mane, without a bridle. But when you feed him and care for him, and curry him, and he becomes sleek, the first thing that you know he kicks. The bounding life within him abhors restraint. This illustration shows what the people did. Their prosperity under good treatment becomes the occasion of their revolt. They sacrificed to idols, things that were nothing, and they sacrificed to demons who were the authors of this idolatry. Now, having contrasted what he did with what they did, the song, still looking far ahead into the future, tells what he will do; inasmuch as they have provoked him to jealousy by selecting a people that have hitherto been no people. In other words, here is a plain intimation of the things fulfilled in the New Testament days, viz.: The kingdom of heaven is taken away from the Jews and given to a people that will bring forth fruits of righteousness.
The song tells us that he will make expiation for the land, foretelling the time when the Antitype of their sacrifices in the person of the true Lamb of God shall make the great expiation for sin. The song tells further that they, on account of their sin, referring, of course, to their sin against this expiation, will be dispersed among all nations and there have an awful time for an awful length of time.
Having thus shown what he would do, he now discloses through the song what his mercy will be in the last day; that there is coming a time when he will look with pity upon this poor downtrodden, oppressed people, and have compassion and pour out upon them the grace of supplication, and when in their penitence they look to him whom they have pierced, he will forgive them.
The last great thought of the song is similar to the thought of Paul in Rom 11 , viz.: that if the casting off of the children of Israel be life to the Gentile world, what shall their restoration be but life from the dead? If their downfall brought Joy to other nations, how much more shall their restoration bring joy to other nations? And so this song calls upon all people to rejoice when his people are forgiven and restored. Benediction, Deu 33 . Here you must compare our text with Gen 49 and also Rev 7 . In Gen 49 , Jacob, the old dying patriarch, summoned his children before him and pronounced a benediction upon each of them. And in Rev 7 there is an account of the 144,000 redeemed by the power of the gospel out of the twelve tribes of Israel. Now, when we look at these lists as given in Gen 49 , Deu 33 and Rev 7 , we find that the order in which the names come is not the same in any two accounts. In Genesis, Jacob blesses them in this order: Reuben, Simeon, Levi, Judah, Zebulun, Issachar, Dan, Gad, Asher, Naphtali, Joseph and Benjamin. Moses blesses them in this order: Reuben, Judah, Levi, Benjamin, Joseph, Zebulun, Issachar, Gad, Dan, Naphtali and Asher. He leaves out Simeon. In Revelation the order is this: Judah, Reuben, Gad, Asher, Naphtali, Manasseh, Simeon, Levi, Issachar, Zebulun, Joseph (which is Ephraim) and Benjamin, leaving out Dan.
Why does Moses leave out Simeon? You will remember that in submitting to the seductive counsels of Balaam, Zimri of the tribe of Simeon committed the presumptuous sin punished by Phinehas. It may be that all of the 24,000 people that perished in that plague were of the tribe of Simeon, which in turn may account for the fact that this tribe, according to the first census numbering 59,300, is found by the second census, immediately following, to be only 22,000. Now, I say that the sin of Zimri may have prompted Moses to leave out Simeon.
But I will give you a reason much more probable. In the allotment of the tribes Simeon got no special territory, and as Moses is thinking of the tribes as they occupy the land, we can see how he might leave out Simeon, since Simeon’s territory is included in Judah’s. When we come to Revelation, it is hard to tell why Dan is left out. It may be because that after going over to the Promised Land Dan left his territory by a migration which you will discover in Judges, went outside of the Promised Land and captured a home and there set up an alien worship. It may be that on this account he is left out. I do not dogmatize on that. Jewish Christians say that Dan was left out because of the character of the tribe as described by Jacob: “A serpent in the way, an adder in the path.” When we were going over Genesis, I called your attention to that awful secret band among the Mormons called the “Danites,” based upon the prophetic character of Dan in Genesis, and the song of Joaquin Miller, which utterly wiped them off the face of the earth.
The next thought arising from a comparison of these lists is that some who in Jacob’s blessing had a dark prospect ahead of them found a brighter prospect in the case of their descendants in Moses’ time. For instance, read what is said about Reuben in Gen 49 and immediately following with what Moses predicts concerning him. Reuben’s prospects brighten in the Mosaic account, and so with some other. Levi, in the prophecy of his father Jacob, in Gen 49 , has a dark prospect before him, but in the Mosaic blessing his prospects are intensely brightened. In this case the children are doing better than the fathers.
Without going over it all, it is my suggestion that the reader take Gen 49 and Deu 33 and compare tribe by tribe, and see what the variations are in this lapse of time. The lesson to be learned from this is that a family through its head may start out bad and give taint to all the descendants of that man, visiting the iniquities of the fathers upon the children to the third and fourth generations, but after a while some of the children will establish themselves in righteousness and bring honor to that name. And likewise a family may start out with a distinguished head and for quite a long time the descendants of this man will share in his fame and glory, but if they do nothing themselves to keep up his reputation, then they become more exposed in their worthlessness by the very fact that they had an illustrious sire.
I can illustrate: There was once a canvass going on in McLennan County for County Attorney, one of the candidates was accustomed in opening his speeches to refer to his progenitors; that as far back as records went they were illustrious people. The opposing candidate got up and said: “Fellow citizens, I know but little about my progenitors. If they were good men they ought to have held office in their time, but on account of their goodness I should not hold office now; so, replying to all that my very well-descended opponent has said in favor of his candidacy, I will just make this remark: I would rather be a horse without a pedigree than a pedigree without a horse.” He was elected.
QUESTIONS
1. What the literary form of the sixth and seventh addresses of does the introduction to the sixth address contain?
2. What does the introduction to the sixth address contain?
3. What the origin, reason and purpose of this song?
4. Why was the poetic and prophetic form of this address well adapted to secure its object?
5. What the subject of Psa 90 , how does it account for the transitory life of man and whose exposition of it was commended?
6. What the form of the benediction, and how does it compare with certain parts of the song?
7. With what preceding song of Moses should the sixth address be compared?
8. What other book besides the Pentateuch does the author ascribe to Moses and what the similarity of the problem in this book with the problem of his own people when he wrote it?
9. Expound the allusion to this preceding song in Rev 15:2-4 .
10. What can you say of Moses as a poet?
11. How was the Pentateuch, when finished, preserved and when do we hear of it again?
12. Give an analysis of this song as follows: (1) The invocation. (2) The theme. (3) The illustrations. (4) The characters set forth. (5) The strategic position of God’8 people. (6) God’s care for his people. (7) The prophecies.
13. With what other scripture must the benediction be compared? the prophecies concerning the names?
14. In comparing the tribe lists in these three scriptures, what variations do you find as to the order of names, omission of names and the prophecies concerning the names?
15. What lessons on heredity and individuality may be learned from the fact that in the Mosaic benediction when compared with the benediction of Jacob, the prospect brightens for some tribes and darkens for others? What illustration given by the author?
16. Why did Moses leave out Simeon, and Revelation omit Dan?
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Deu 33:1 And this [is] the blessing, wherewith Moses the man of God blessed the children of Israel before his death.
Ver. 1. Before his death. ] The words of dying men are living oracles, they should therefore be pious and ponderous.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Deu 33:1-5
1 Now this is the blessing with which Moses the man of God blessed the sons of Israel before his death.
2He said, The Lord came from Sinai,
And dawned on them from Seir;
He shone forth from Mount Paran,
And He came from the midst of ten thousand holy ones;
At His right hand there was flashing lightning for them.
3Indeed, He loves the people;
All Your holy ones are in Your hand,
And they followed in Your steps;
Everyone receives of Your words.
4Moses charged us with a law,
A possession for the assembly of Jacob.
5And He was king in Jeshurun,
When the heads of the people were gathered,
The tribes of Israel together.
Deu 33:1 the blessing. . .blessed The VERB (BDB 138, KB 159, Piel PERFECT) and the NOUN occur in Deu 33:1.
SPECIAL TOPIC: BLESSING
the man of God This phrase (BDB 35 CONSTRUCT 43) was used to describe prophets (cf. Jos 14:6; 1Sa 2:27; 1Sa 9:6-7; 1Ki 9:6; 1Ki 12:22; 1Ki 13:1; 1Ki 13:30; 2Ki 1:9-13; 2Ki 5:8; 2Ki 23:17; Jer 35:4).
Deu 33:2 This describes a revelatory appearance of YHWH to Israel (i.e., theophany). This awesome encounter between the divine and humans was terrifying (cf. Exodus 19; Psa 50:2-3). YHWH’s presence was continued in the form of the special cloud (i.e, Shekinah cloud of glory). YHWH came and stayed with His people from Mt. Sinai/Horeb until they crossed the Jordan. Even then, His special presence was with the Ark, above the wings of the cherubim.
It is obvious from this verse that YHWH is seen as associated with mountains (cf. 1Ki 20:23; 1Ki 20:28).
1. Moriah (Gen 22:2; 2Ch 3:1, site of the temple)
2. Mt. Sinai/Horeb (Exodus 19-20)
3. Mt. Seir (here, Jdg 5:4)
4. Mt. Paran (here, Hab 3:3)
5. Ebal/Gerizim (Deu 27:4; Jos 8:30-33)
6. Tabor (Jdg 4:6)
7. Carmel (1Ki 18:20-39; 2Ki 4:25-27)
8. Perazim (2Sa 5:20; Isa 28:21)
9. Mt. Zion (Isa 2:1-4; Mic 4:1-4; Psa 68:16, name for Jerusalem)
10. Mt. Nebo (Deuteronomy 34, to Moses only)
Sinai This is the place of the giving of the Law. It is called Sinai (BDB 696) only here in Deuteronomy. It is usually called Horeb (BDB 352). See Special Topic: The Location of Mt. Sinai .
Seir This name (BDB 973) has several different referents in the OT:
1. It can refer to the land of Edom – Gen 32:3; Gen 36:30; Num 24:18; Deu 1:44; Deu 2:8; Deu 2:12; Deu 2:22; Deu 2:29; Deu 33:1; Jos 11:17; Jdg 5:4.
2. It can refer to a mountain/hill in Edom – Gen 36:8-9; Deu 1:2; Deu 2:14; Jos 24:4.
3. It can refer to a people – Gen 36:20-30; 2Ch 25:11; 2Ch 25:14; Eze 25:8 (of Edom)
4. It can refer to a mountain/hill in Judah – Jos 15:10(?).
Mount Paran This is the mountain range (BDB 803) close to the plains of Moab (cf. Deu 1:1) on the west side of Arabah, down the west side of the Gulf of Aqaba.
Perhaps this listing is of the travel of the children of Israel as they left Sinai going into the Promised Land (also can be a wilderness, cf. Num 10:12; Num 12:16; Num 13:3; Num 13:26). God was saying that He had been with them throughout the wanderings and He was still with them.
NASBthe midst of ten thousand holy ones
NKJVwith ten thousands of saints
NRSVmyriads of holy ones
TEVten thousand angels were with him
NJB———-
The MT here has Ribeboth-Kodesh. Deu 32:51 translates similar consonants as Meribah-Kadesh. This could refer to (1) a place name or (2) angels (cf. Dan 7:10; Rev 5:11) or saints (cf. Deu 33:3; Deu 7:6; Deu 14:2; Deu 26:19; Deu 28:9). Rabbis use this as text to assert the intermediary role of angels (cf. Act 7:53; Gal 3:19; Heb 2:2).
NASBflashing lightning
NKJVa fiery law
NRSVa host of his own
TEVa flaming fire
NJBblazed forth
Literally this is fiery law (BDB 77 and 206). However, in this context it refers to the coming glory of the brilliance of YHWH’s glory (cf. Isa 60:1-3).
Deu 33:3 He loves the people The VERB (BDB 285, KB 284, Qal PARTICIPLE) seems to reflect Deu 4:37; Deu 7:7-8; Deu 10:15.
The OBJECT people is PLURAL and refers to the descendants of the Patriarchs.
NASB All Your holy ones are in Your hand
NKJVAll His saints are in your hand
NRSVAll his holy ones were in your charge
TEVprotects those who belong to him
NJBYour holy ones are all at your command
The term holy ones (BDB 481 CONSTRUCT 872) refers to the covenant people. This could be translated saints (e.g., Deu 7:6; Deu 14:2; Deu 14:21; holy people).
NASBfollowed
NKJVsit down
NRSVmarched
TEVbow
NJBfell
This is literally lie down at (BDB 1067, KB 1730, Pual PERFECT, unusual VERB only here). It could also refer to the position of a learner (i.e., bowed low, cf. TEV, sit at your feet , cf. NET Bible). They refers to the people of Israel.
Everyone receives of Your words This refers to the giving of the law at Mt. Sinai/Horeb in Exodus 20 and following. God’s people knew God’s will and law. The covenant people have a special responsibility to reflect God’s character.
All of them affirmed their willingness to follow God’s law.
Deu 33:4 Moses charged us with a law This seems to confirm the idea in the preceding verses that the reference in Deu 33:3 is to a place name and that these verses are talking about God’s people, not angels.
A possession for the assembly of Jacob The term possession (BDB 440) refers to an inheritance (BDB 439). It was used first of the tribe of Israel (Jacob, BDB 784) in Exo 6:8 and is mentioned often in Ezekiel (cf. Eze 11:15; Eze 33:24; Eze 36:2-3; Eze 36:5).
The term assembly (BDB 875) means congregation (cf. same root in Deu 23:2-4; Deu 23:8; Deu 31:30).
Because of the parallelism in Deu 33:4, this particular usage of possession may be a metaphor for the covenant (i.e., law). God’s people possess a revelation as well as a land!
Deu 33:5 He was king This may be a reference to YHWH as King (BDB 572 I, cf. Exo 15:18; Num 23:21; Num 24:7; 1Sa 8:4-9).
The last two lines parallel heads of the people and the tribes of Israel. It refers to the inauguration of the covenant with the new people of God at Mt. Sinai/Horeb (cf. Exodus 19-20).
Jeshurun This is literally the upright ones (BDB 449) and refers to Israel (cf. Deu 33:26; Deu 32:15; Isa 44:2).
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
this. Moses’ tenth (and last) address. See note on Deu 1:1.
blessing. To be distinguished from the Song.
the man of God. First occurrence. See App-49.
God. Hebrew. Elohim. App-4.
children = sons.
Fuente: Companion Bible Notes, Appendices and Graphics
Chapter 33
Chapter thirty-three,
Now this is the blessing, wherewith Moses the man of God blessed the children of Israel just before he died. And he said, The LORD came from Sinai, and rose up from Seir; he shined forth from mount Paran, and he came with ten thousands of saints; Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words. Moses commanded us a law, even the inheritance of the congregation of Jacob. The king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together. Let Reuben live, and not die; and let his men be few ( Deu 33:1-6 ).
The word “not” you notice is in italics, that means it was added. It was really “let his men be few”. Now Reuben actually was one of the smaller tribes as they took the land. And it became really sorta scattered among the other tribes and the men of Reuben did become very few.
And this is the blessing of Judah; and he said Hear, LORD, the voice of Judah, and bring him unto his people; let his hands be sufficient for him; and be thou an help to him from his enemies. (The prophecy for Levi), Let the Thummin and the Urim be with the holy one, whom thou did prove at Massah, and with whom thou did strive at the waters of Meribah; Who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brothers, nor knew his own children; for they have observed thy word, and kept thy covenant ( Deu 33:7-9 ).
In other words, the priests and Levi were observed. Aaron was told don’t mourn for your sons when they die. Don’t touch their bodies and so forth. And so he kept the word of the Lord and didn’t regard his own family but his service to God more important.
Bless LORD, his substance, and accept the work of his hands. And concerning Benjamin he said, The beloved of the LORD shall dwell in safety by him; and LORD shall cover him all the day long, and he shall dwell between his shoulders ( Deu 33:11-12 ).
Now if you will take a look at the map of Benjamin, you’ll find it sorta looks like shoulders. And right between the shoulders is the city of Jerusalem, if you will look at Benjamin, on a map of the Bible area of Benjamin. “And so the Lord shall dwell between his shoulders.” Here is the first hint that Jerusalem will be the place where the temple will be built and where people will come to worship the Lord, there in the shoulders of Benjamin, which was Jerusalem.
And of Joseph he said, Blessed be Joseph of the LORD or his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, And for the precious fruits ( Deu 33:13-14 )
And so forth. You remember that Jacob said Joseph was as a “fruitful bough whose branches hangs over a wall” ( Gen 49:21 ). And so the fruitfulness of Ephraim and Manasseh the sons of Joseph.
And of Zebulun, (verse eighteen)he said, Rejoice Zebulun, in thy going out; and Issachar, in thy tents. They shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck of the abundance of the seas, and of the treasures hid in the sand ( Deu 33:18-19 ).
Now Zebulun occupied the area that is the plains of Megiddo and the mount of Carmel and out towards Haifa. Now Asher actually occupied the port city of Hifa and north along the coast. But because of this prophecy, and also we’ll get one about Asher here who will dip his toes in the oil, there are some Christian business men who are oil engineers and geologists and all have gone over and studied the area around Mount Carmel because of these scriptures and they are convinced that there are vast oil reserves there under Mount Carmel and they are beginning drilling for oil. The first test well is starting the first of this next year. And they are hoping to discover vast reservoirs of oil. They believe from their geologist surveys, their seismology tests and so forth that there are vast reserves of oil. If there indeed be, it makes this prophecy very interesting concerning Zebulun that he will actually suck out the treasures from the sand. And they believe there are oil-bearing sands under this area that was once inhabited by Zebulun.
And so they are beginning a series of test wells the first of the year. In fact, we’re supposed to visit one of the wells when we’re over there in February. It’s just a mile from that monastery on the top of Mount Carmel. You that have been over to Israel, you will remember that monastery on the top of Mount Carmel. Just about a mile east of that monastery is where they’re putting down that first test hole. And so it’s very interesting. It will be interesting to see what comes of it.
But this prophecy concerning Zebulun is one of the things that sparked them to start their geological surveys and testing over there. It is interesting that the vast oil resources of Saudi Arabia and the Middle East were discovered by Rockefeller after he read the Bible and in reading of Babylon, how they used tar for their mortar. He figured if there was that much tar in the area, there must be oil deposits there and he is the one that went over on the basis of reading the scripture and started this vast oil exploration of the Middle East. And of course that is where he became so extremely wealthy is because he was reading the Bible and believed what the Bible said. And they started their drilling there in Iraq, and of course, they discovered more and more of the vast oil reserves of the area. But Rockefeller was prompted by the scripture talking about their using tar for their mortar in Babylon to go over there and to start drilling for oil. Now if that indeed be the case, it would be interesting to drill down in the area of the Dead Sea because they did use pitch down there also, or tar.
Now of Gad he said, Blessed be he that enlarges Gad: he dwells as a lion, and tears the arm with the crown of the head. And he provides the first part for himself, and a portion for the lawgiver (and so forth). And of Dan he said, Dan is a lion’s whelp: he shall leap from Bashan. And of Naphtali he said, O Naphtali, satisfied the favour, and full with the blessing of the LORD. And of Asher he said, Let Asher be blessed with children; Let him be acceptable to his brethren, and let him dip his foot in oil. Thy shoes shall be iron and brass; and as thy days, so shall thy strength be ( Deu 33:20-26 ).
Now Asher, if you look at Asher on a Bible map, you’ll see that Asher looks like a leg from the knee down with a foot, and the toe of the foot of Asher was at Hifi. “He shall dip his foot in oil.” Actually the first major oil pipeline to bring oil out of the Middle East was built from Iraq to the port city of Hifi. Once it was completed they started shipping out a million gallons of oil a day. Through Hifi, Asher had his foot in the oil just like Moses said he would almost four thousand years ago. So it’s a very interesting prophecy of the Bible concerning Asher “his foot in the oil”, and that’s exactly what did happen. Whether or not there is more than that, whether or not in their drilling they are going to find oil there, it will be very interesting to find out. They are, as I said, starting their test wells the first of the year.
Now this particular scripture, verse twenty-five, the latter part, how I love this. “And as thy days, so shall thy strength be.” Take that as a promise of God for you. As your days, so shall your strength be. God’s grace is sufficient for you. And whatever you are facing for that particular day, God will give you strength for that day. “As your day is so shall your strength be.” I love it.
The eternal God, is thy refuge, (verse twenty-seven) and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them. Israel then shall dwell in safety alone: the fountain of Jacob shall be upon a land of corn and wine; also his heavens shall drop their down dew. Happy art thou, O Israel: who is like unto thee, O people saved by the LORD, the shield of thy help, and who is the sword of the excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places ( Deu 33:27-29 ).
“The eternal God is they refuge, and underneath are the everlasting arms.” When I consider the heavens the work of thy fingers.
Friday night we were up at Eureka; beautiful night up there, cold and clear. Looking up we could see so many stars. And after the service we were standing outside with some of the fellows, and we were looking up and they were pointing at some stars and I said, “Well that the constellation Orion. Now you see those three stars that are in a row there?” I said, “The bottom star of those three stars is four hundred and fifteen million miles in diameter. If you were to hollow out that star leaving a crust, a hundred million miles thick, you could put the sun in the center of that star and let the earth rotate around it and have room to spare”. Now the amazing thing is that star is traveling at a speed estimated to be somewhere around twelve hundred miles a second. Now that’s an awfully large mass to be traveling that fast. How much thrust do you suppose it took to get Betelgeuse into orbit?
The psalmist said, “when I consider the heavens to be the work of thy fingers, the work of thy hands. The sun, the moon and the stars which thou hast ordained. What is man that thou art mindful of him?”( Psa 8:3-4 ) The thrust that it took to get Betelgeuse in orbit, that huge, huge mass, was just this flick. “But I consider the heavens the work of your hands.”
Now if God with His hands “stretched out the heavens like a curtain”( Psa 104:2 ), to me the eternal God is thy refuge and underneath is not the everlasting hands, but the everlasting arms. Believe me that if with His hands He could stretch out the heavens, His arms can hold you through any adversity or problem you might be facing. Underneath are the everlasting arms. So often I’ve wondered, “God are you able to hold me through this one? Are you sure, God, you can hold me up? I’m awfully heavy at times, Lord.” Underneath are the everlasting arms; how beautiful.
“
Fuente: Through the Bible Commentary
Deu 33:1. And this is the blessing, wherewith Moses the man of God blessed the children of Israel before his death.
A very beautiful thought, that he should conclude his life with a blessing. Though they had greatly grieved and provoked his spirit, he was always meek and tender, but he had very much to bear from them, and this is the end of it all, that he will dismiss them with his blessing.
Deu 33:2-3. And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them. Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words.
Yea, he loved the people. Gods appearance on Sinai was a token of his love to them, even though it amazed them and distressed many of them. Yet still it was a great thing that God should come so near to these people, and should reveal his will to them. Dear friends, if God should come to you with his fiery law; if he should humble you, and make you exceeding fear and quake, it would be a token of love. The ungodly are left to go in their sin, but as for you, if you are one whom he loves, he will rebuke you, and he will bring his law to do its work upon your heart and conscience. It seems strange to you, but so it is. From his right hand went a fiery law for them. Yea, he loved the people. Oh! it is so, because he loves them he reveals to them his fiery law. All his saints are in thy hand. A place of safety, a place of privilege, where they learn how precious they are to him, for he holds them so dear that he keeps them always in his hand. All his saints are in thy hand, and they sat down at thy feet. Another place for saints; they are always learning; they are disciples; they sit with meek humility at their Masters feet, and drink in his words, Everyone shall receive of thy words. Those who know not Gods love, trifle with Gods words and reject them; those whom he loves receive his words and feed upon them.
Deu 33:4-6. Moses commanded us a law, even the inheritance of the congregation of Jacob. And he was king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together. Let Reuben live, and not die; and let not his men be few.
Here is his blessing, Let Reuben live. Reubens great sin had lost him his birthright, yet Moses gives him as much of his blessing as he can. If we are not allowed to draw the largest blessing, let us go as far as we can.
Deu 33:7-9. And this is the blessing of Judah: and he said, Hear, LORD, the voice of Judah, and bring him unto his people: let his hands be sufficient for him; and be thou an help to him from his enemies. And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah; Who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant.
Judah was the royal tribe had to do much with warfare. Lord give him power in prayer! This is the peculiar benediction of those who have to lead the way in the battles of God. In the service of God, Levi was impartial; he did not wink at sin in his dearest relatives. You remember how they took the sword, and went through the camp, and slew their own brothers when they found them guilty of idolatry, and because of this faithfulness we read, They shall teach Jacob thy judgments, and Israel thy law. Above all things, a teacher of the truth of God must be fearless and impartial in the delivery of Gods Word; then God will bless him, and it shall be said of such, They shall teach Jacob, etc.
Deu 33:10. They shall teach Jacob thy judgments, and Israel thy law: they shall put incense before thee, and whole burnt sacrifice upon thine altar.
True hearts alone can be Gods priests; he will not accept sacrifices from those who will dally with his truth, and trifle with his Word.
Deu 33:11-12. Bless, LORD, his substance, and accept the work of his hands: smite through the loins of them that rise against him, and of them that hate him, that they rise not again. And of Benjamin he said, The beloved of the LORD shall dwell in safety by him; and the LORD shall cover him all the day long, and he shall dwell between his shoulders.
They that have God near them are safe indeed. There is no protection in such a world as this like constant communion with God. We have to go out into a world full of all manner of evil. Go not out into the world without thy God. Let him dwell with thee and cover thee all the day long, and so shalt thou be safe.
Deu 33:13. And of Joseph he said, Blessed of the LORD be his land, for the precious things of heaven,
Oh! in a spiritual sense, what a rich blessing this is! and remember it came upon that tribe whose father was the most afflicted of all Jacobs sons. If thou art, an afflicted Joseph rejoice, for one of these days thou shall have the capacity for receiving great blessings.
Deu 33:13. For the dew,
The Lord send us that dew tonight to rest upon our branch.
Deu 33:13. And for the deep that coucheth beneath,
These deep eternal springs out of which we drink the divine water springs.
Deu 33:14. And for the precious fruits brought forth by the sun, and for the precious things put forth by the moon,
They shall have blessings both ways, in the day and in the night. Those whom God blesses, the sun doth not smite by day, nor the moon by night, but, on the contrary, they are blessed both in the one and in the other.
Deu 33:15-16. And for the chief things of the ancient mountains, and for the precious things of the lasting hills, And for the precious things of the earth and fulness thereof, and for the good will of him that dwelt in the bush:
Oh! that we may enjoy ever the good will of God, who wills good to us, who in all his dealings with us has a good will towards us. Oh! that we may have the good will of him that dwelt in the bush!
Deu 33:16-18. Let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren. His glory is like the firstling of his bullock, and his horns are like the horns of unicorns: with them he shall push the people together to the ends of the earth: and they are the ten thousands of Ephraim, and they are the thousands of Manasseh. And of Zebulun he said, Rejoice, Zebulun, in thy going out; and, Issachar, in thy tents.
You that go much abroad in the world, God give you to rejoice in your opportunities of doing good. You that never go abroad, but live at home in the kitchen and the parlor, learn to rejoice in your tents, for there, too, you have a sphere of holy service.
Deu 33:19-22. They shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for they shall suck of the abundance of the seas, and of treasures hid in the sand. And of Gad he said, Blessed be he that enlargeth Gad: he dwelleth as a lion, and teareth the arm with the crown of the head. And he provided the first part for himself, because there, in a portion of the lawgiver, was he seated; and he came with the heads of the people, he executed the justice of the LORD, and his judgments with Israel. And of Dan he said, Dan is a lions whelp: he shall leap from Bashan.
And of Gad, he said, Blessed be he that enlargeth Gad. God knows how to enlarge his people, give them more grace, more gifts, more opportunities of usefulness. Which he did. His tribes enlarged their boundaries by a sudden leap. God gives his people sometimes their leaping times; they leap from Bashan: some great purpose is accomplished, some great feat is done.
Deu 33:23. And of Naphtali he said, O Naphtali, satisfied with favour, and full with the blessing of the LORD: possess thou the west and the south.
What a condition of heart to be in! Satisfied with favor; full of the blessing of the Lord. Beloved, may you enjoy that tonight!
Deu 33:24. And of Asher he said, Let Asher be blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil.
Then will he leave a mark wherever he goes of holy unction. He possesses it himself, and he will impart it to others.
Deu 33:25. Thy shoes shall be iron and brass; and as thy days, so shall thy strength be.
Will not some believer grip that promise tonight and find it true?
Deu 33:26-28. There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them. Israel then shall dwell in safety alone: the fountain of Jacob shall be upon a land of corn and wine; also his heavens shall drop down dew.
Israel then shall dwell in safety alone. There is no place for Gods people like a separated place; they must get without the camp; they must not be numbered among the people. Notice, there is none like unto the God of Israel, and there is none like to Israel.
Deu 33:29. Happy art thou, O Israel: who is like unto thee, O people saved by the LORD, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places.
As God is by himself, so all his people are favored beyond all others.
Fuente: Spurgeon’s Verse Expositions of the Bible
Here we have the record of the final words of Moses to the nation. They also take the form of a song. Often he had set before the people cursing and blessing His last words were of blessing only.
First, in stately and majestic language he affirmed anew the majesty of Jehovah. In the midst of these statements is a word which arrests us: Yea, He loveth the people.” It may be that the Hebrew word there might be rendered “tribes,” and that the reference was to Israel. Personally, however, I believe that it was a recognition of the larger purpose of God in dealing with Israel. While it is true that the holy ones are in His hands for safety and at His feet for communion, His purpose is not exhausted in them. “He loveth the people,” that is, the nations beyond, and would reach them also in blessing.
The great words of blessing on the tribes follow, Simeon only being omitted. Reuben and Gad are referred to in terms which suggest that they will be saved so as by fire. Levi, having lost all earthly things for the special honor of bearing the Word of God, will receive the reward of such sacrifice. The word concerning Benjamin speaks of the safety of frailty. The choicest things said are those concerning Joseph. His are all “precious things and the good will of Him that dwelt in the bush” His therefore is the portion of government. In Issachar and Zebulun is to be seen triumph over disability. Gad, overcoming at the last, is made a judge. Dan becomes typical of conquest. Naphtali is satisfied. Asher is sustained.
Thus in his final benediction Moses made the peculiar realization of blessing by the tribes unfold the allsufficiency of God. The concluding words again affirm the greatness of God manifested in His tenderness and strength toward His people.
Fuente: An Exposition on the Whole Bible
the Blessing of the Chosen People
Deu 33:1-17
The glorious nature of God is the opening theme here. The reference is to the giving of the Law when, amid fire and the mediation of angels, God descended on Sinai, Psa 18:7-9; Hab 3:3-4. Oh, that we, too, may sit as pupils in Gods school and receive His words, Deu 33:3.
Though Reuben could not excel, he was not forgotten. Simeon is omitted because of Num 25:14. Judah was to receive prosperity in prayer, in work and in war. Some render the benediction thus: Bring him in safety from his wars! But our warfare is different, Eph 6:12.
Levi receives special blessing. Note r.v. margin: Thy Thummim and thy Urim are with him whom thou lovest. This is the white diamond-stone flashing with Gods Yes or dimming with His No, Rev 2:17. Exo 32:26 was never forgotten. See Mat 25:37. But God forgets our sins, Heb 8:12. Benjamins portion may be yours. The precious things of Josephs heritage pale to insignificance when contrasted with the riches of Gods grace, Eph 1:18.
Fuente: F.B. Meyer’s Through the Bible Commentary
Deu 33:3
Of Israel, as a company of the Lord’s saints, Moses says that they are all in God’s hand. This was true of the ancient Israel in an important sense, but it is still more fully and extensively true of the spiritual Israel. However much they may differ in many respects from each other, the children of God are all alike in respect of His gracious dealings with them. All His saints are in His hand.
I. The hand of God is a plastic or forming hand, and all His saints are under its transforming power.
II. The hand of the Lord is an upholding and preserving hand, and all His saints enjoy His assistance and protection.
III. The hand of God is a guiding and directing hand, and His saints enjoy the benefit of this in the conduct of their great spiritual interests and business.
IV. The hand of God is a chastising hand, and His saints are sometimes in His hand that they may receive needed correction.
W. Lindsay Alexander, Christian World Pulpit, vol. xxii., p. 324.
The text shows us how elaborately God lays out His whole being as altogether engaged for His own people,-first His heart; then His hand; then His feet; then His lips. “Yea, He loved the people; all His saints are in Thy hand, and they sat down at Thy feet; every one shall receive of Thy words.”
I. A saint means three things. He is (1) a being whom God has set apart for Himself. In this sense David said: “I am holy.” In this sense the whole Church are saints. (2) A saint is a person in whom sanctification is going on. Every one in whom the Holy Ghost is acting at this moment is a saint. (3) Those who are perfected in holiness are saints indeed.
II. Saints are in God’s hands: (1) as property; (2) in order that He may deal with them as He sees fit; (3) in order that He may hold them up; (4) in order that He may keep them always near Him.
III. “And they sat down at Thy feet.” The passage combines the two ideas of rest and teaching.
J. Vaughan, Fifty Sermons, 6th series, p. 97.
References: Deu 33:5.-Clergyman’s Magazine, vol. xiv., p. 283 Deu 33:6-17.-F. Whitfield, The Blessings of the Tribes, pp. 53, 79, 97, 213, 225.
Deu 33:12
In the Scriptures God is regarded as the dwelling-place of His people, of the holy and redeemed soul. This thought was ever before the Hebrew mind: God is the home of the soul. It is a great, an awful, an infinite thought.
I. “Of Benjamin he said.” By a gifted and inspired second sight, the man whose eyes the Lord had opened beheld the arrangement of the tribes. Benjamin was one of the smallest of the tribes. It held its inland, and insulated, and secluded position, bounded by Dan, Judah, Ephraim, and Reuben. “He shall dwell between His shoulders.” Some render this term “among His mountains.” And, indeed, there the Temple was built-on the territory of Benjamin and Judah. There they were together-the weakest by the strongest of the tribes.
II. “Beloved.” The title authenticates the blessing. It is a word of beautiful reciprocations; we look up and think of Him, and rejoice because we are “accepted in the Beloved,” and we look upon the Church and see that it is the “elect of God, holy and beloved.”
III. Safety. All things will serve Benjamin. Whatever happens, “the beloved of the Lord shall dwell in safety.” “In safety.” Much of the world’s position and place is only like a book of tragedies, bound in gold and crimson velvet-all fair without, all black within, leaves of gold and lines of blood. The lots of some men are like those who live in houses paved with pearl and walled with diamonds, while all the roof lies open to the wind and storms. But “the beloved of the Lord shall dwell in safety.” They are remembered, and they are safe.
E. Paxton Hood, Dark Sayings on a Harp, p. 274.
Reference: Deu 33:12.-Bagnall-Baker, Thursday Penny Pulpit, vol. iii., p. 121.
Deu 33:16
We have here the beginning and the ripening of an experience brought close together. Let us think of the young Christian and the old Christian, the same man in his first apprehension and in his ripened knowledge of Christ. Our subject is the nature and method of the growth of Christian character. One general and obvious law is that every healthy growth creates the conditions of new growth, and makes new growth possible. This is the method of Christian growth. There is a continued reaction between Christ and the soul; every new openness is fed with a new love that opens it still more.
I. As every Christian becomes more and more a Christian, there must be a larger and larger absorption of truth or doctrine into life.
II. There will be a growing variety in the Christian character as Christians grow older.
III. The willingness to recognise and welcome individual differences of thought, and feeling, and action increases, too, as Christians grow riper.
IV. Another characteristic of the growing spiritual experience is its ever-increasing independence.
V. Another sign of the growth of Christian character is to be found in the growing transfiguration of duty.
VI. The profoundest and most reliable sign of maturing spiritual life is the deepening personal intimacy with Him who is the Christian’s Life, the Lord Jesus Christ. This growing personal intimacy will have these effects upon us: (1) It must give us a more infinite view of life in general, or, in other words, must make us more unworldly. (2) It will give us more hopefulness. (3) With the growing hopefulness comes a growing courage. (4) It gives that true and perfect poise of soul which grows more and more beautiful as we get tired one after another of the fantastic and one-sided types of character which the world admires.
Phillips Brooks, The Candle of the Lord, p. 39.
References: Deu 33:16.-G. Matheson, Moments on the Mount, p. 256; W. M. Taylor, Contrary Winds, p. 200. Deu 33:18, Deu 33:19.-F. Whitfield, The Blessings of the Tribes, p. 117. Deu 33:19.-J. Reid Howatt, The Churchette, p. 257. Deu 33:20-25.-F. Whitfield, The Blessings of the Tribes, pp. 117, 137, 161, 173, 185.
Deu 33:25
There are times when Christian men and women will distress themselves with depressing speculations as to the various situations and predicaments in which God’s providence may possibly place them, and will suffer doubts to cloud their minds as to whether their faith would stand the test of any severe trial. They are apprehensive whether they shall not grow impatient in mind, faint and weary in faith, utterly overborne in body and spirit. All these misgivings are met by the promise, “As thy days, so shall thy strength be.” In ordinary trials, ordinary supplies of strength and support will be apportioned to prayer and honest endeavour; in extraordinary circumstances, extraordinary concessions of the sustaining spirit will be made. Distrust of ourselves, which causes us to lean more appealingly and confidingly upon the strength of God, by no means misbecomes us. But if these fears are traceable to any misgiving as to the paternal purposes of God towards all such as turn to Him in faith and love, then they are unreasonable, and do not become a child of God. We need not ask for help against future and contingent trials; we ask for the day’s supply, and the promise extends no further than this. “As thy days, so shall thy strength be.”
W. H. Brookfield, Sermons, p. 196.
I. God does not say that in every day He will secure us, but for “thy day” the provision shall be made. God gives us no warrant to expect that every day or any day shall bring with it joy, or pleasantness, or comfort; what He says is very practical; He assures us of sufficient strength for duty and trial: “As thy days, so shall thy strength be.”
II. There is an evident intention in the use of the plural number: “days.” From this we gather that the promise does not relate to those few, more prominent days of sorrow and of difficulty which stand out larger than the rest, but equally to the more ordinary days which bring with them nothing but the common routine of everyday duty.
III. The very fact of the increase of our days as life goes on increases our responsibility. Every new year and every new day a man lives is more accountable because more capable, and more solemn because more critical, than the last. And as the days accumulate, so do the mercies. “As thy days, so shall thy strength be.” Never was the most exquisite machine so perfectly adjusted, never was any mathematical proportion so accurate, as each day’s grace is set to the margin of each day’s work.
J. Vaughan, Fifty Sermons, 1874, p. 256 (see also Sermons, 9th series, p. 13).
The portion of Asher, in whose blessing the words of the text occur, was partly the rocky northern coast and partly the fertile lands stretching to the base of Lebanon. In the inland part of their land they cultivated large olive groves, and the clause before the text is a benediction on that industry: “Let him dip his foot in oil.” And then the metaphor suggested by the mention of the foot is carried on into the next words, “Thy shoes shall be iron and brass,” the tribe being located upon rocky sea-coast, having rough roads to travel, and so-needing to be well shod.
I. We have first the thought that God gives us an equipment of strength proportioned to our work-shoes for the road. From this we gather that the road will be rocky and flinty; the rough work will not be far behind the stout shoes.
II. The text assures us of a strength which is not worn out by use. Though we belong to the perishing order of nature by our bodily frame, we belong to the undecaying realm of grace by the spirit that lays hold on God.
III. The second clause of the verse promises even more than this. It tells us that the two sums of “thy days” and “thy strength” keep growing side by side, and that as the days increase the strength increases too.
A. Maclaren, Weekday Evening Addresses, p. 132.
I. These words are only a line out of an old Hebrew poem, but they are as English and as human as if we had met them in yesterday’s newspaper, or had heard them in the swift and confiding interchange of friendship. Said in a moment, they tell the result of our whole life. “The Lord hath been mindful of His own. He hath not forgotten to be gracious to His people.”
II. God, in the plenitude of His power, lay at the back of this promise to the tribal descendants of Asher. It is a threefold benediction: (1) The land of Asher will have abundant harvests. (2) This material opulence will not excite envy among the tribes, or be attacked by marauding invaders. Thy fortresses of defence shall be as invincible as if built of iron and brass. And (3) in complete security, the security of fulness of strength, shall all this prosperity be enjoyed throughout the days of thy tribal life.
III. Although this law came by Moses, it is uttered with more penetrating reality and gracious persuasiveness by Jesus Christ, the Son of God. The strength here spoken of is a rest-giving strength.
IV. (1) Remember that our days do not come to us in a multitude, but in regulated succession, and with a largely educating variety. (2) Do not fetch your to-morrows into your to-days. (3) Though our days come in succession, they make a unity, and they will make a beautiful and well-ordered unity if we live them all with God and for men. (4) God is our Home, and from that Home in God what can our outlook be, even in the saddest days, but one of restful hope, quiet expectation, calm dependence on the exhaustless love of our Father in heaven, who has promised that “as our days, so shall our strength be”?
J. Clifford, Daily Strength for Daily Living, p. 1.
References: Deu 33:25.-Spurgeon, Sermons, vol. iv., No. 210; H. W. Beecher, Forty-eight Sermons, vol. i., p. 1; A. Raleigh, From Dawn to Perfect Day, p. 337; W. Harris, Christian World Pulpit, vol. xiv., p. 368; G. Calthrop, The Temptation of Christ, p. 244; Homiletic Magazine, vol. xiii., p. 13. Deu 33:26-28.-Spurgeon, Sermons, vol. xiv., No. 803. Deu 33:27.-A. M. Fairbairn, The City of God, p. 190; Spurgeon, Morning by Morning, pp. 315, 316; Spurgeon, Sermons, vol. xi., No. 624, and vol. xxiv., No. 1413; Old Testament Outlines, p. 52; Congregationalist, vol. vi.,p. 729. Deu 33:29.-Spurgeon, Sermons, vol. xxiii., No. 1359; Spurgeon, Morning by Morning, p. 271; Homiletic Quarterly, vol. i., p. 549; R. M. McCheyne, Additional Remains, p. 257. Deut 33-Parker, vol. iv., p. 390. Deut 33, Deut 34-J. Monro Gibson, The Mosaic Era, p. 345.
Fuente: The Sermon Bible
the blessing: Gen 27:4, Gen 27:27-29, Gen 49:1, Gen 49:28, Luk 24:50, Luk 24:51, Joh 14:27, Joh 16:33
the man: Jos 14:6, Jdg 13:6, 1Sa 2:27, 1Sa 9:6, 1Sa 9:7, 1Ki 13:1, 1Ki 13:6, Psa 90:1, *title 1Ti 6:11, 2Ti 3:17, 2Pe 1:21
Reciprocal: Gen 27:7 – before the Gen 28:1 – blessed Gen 35:22 – Now the sons Gen 47:10 – General Gen 48:9 – bless them Gen 48:15 – blessed Gen 49:25 – the God Num 1:5 – Elizur Num 6:23 – General Jos 1:1 – the death 2Sa 23:1 – the last 1Ki 2:1 – the days 1Ki 8:53 – as thou 1Ki 12:22 – General 2Ki 4:9 – man of God 2Ki 4:40 – O thou 2Ki 8:7 – General 1Ch 23:14 – the man 2Ch 8:14 – so had David the man of God commanded 2Ch 11:2 – the man 2Ch 30:16 – Moses Neh 12:24 – the man Jer 35:4 – a man
Fuente: The Treasury of Scripture Knowledge
Deu 33:1. The blessing wherewith Moses blessed Israel He is said to bless them, by praying to God with faith for his blessing upon them; and by foretelling the blessings which God would confer upon them. And Moses calls himself the man of God, that is, the servant or prophet of God, to acquaint them that the following prophecies were not his own inventions, but divine inspirations.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Deu 33:1. Mosesblessed Israel. Moses, like Jacob, died distinctly blessing the tribes of Israel, and finished his course in a manner worthy of himself. The tribe of Simeon is here omitted. The rabbins say, because Zimri, a prince of that tribe, had led the people to whoredom with the daughters of Moab.
Deu 33:2. The Lord came from Sinai. His glory accompanied the patriarchs, which is intimated in Psalms 114. and Hab 3:3.
Deu 33:6. Let Reuben live, and not die. He had fretted at Jacobs words, Gen 49:4; but here are words of comfort: God will not always visit a fathers sins.
Deu 33:8. Urim. See on Exo 28:30.
Deu 33:17. The horns of a unicorn. See on Num 23:22.
Deu 33:23. The west and the south. Several versions read, the sea and the south; for Naphtali had his lot by the sea of Galilee.
Deu 33:25. Thy shoes shall be iron and brass. Some read, Thy bolts shall be iron and brass. It imports that mines should be under their feet.
Deu 33:26. The God of Jeshurun, who rideth on the heaven. The idea of Jehovahs riding in his chariot runs through the writings of all ancient nations, and abounds in the book of Psalms: Psa 18:10; Psa 99:1; Psa 104:3-4.
Namque Diespiter, Igni corusco nubila dividens, Plerumque per purum tonantes Egit equos volucremque currum; Quo bruta tellus, et vaga flumina, Quo Styx, et invisi horrida Tnari Sedes, Atlanteusque finis Concutitur.
For lo! that awful heavenly Sire, Who frequent cleaves the clouds with fire, Parent of day, Immortal Jove!
Late through the floating fields of air, The face of heaven, serene and fair, His thundring steeds and winged chariot drove; When, at the bursting of his flames The pondrous earth, and vagrant streams, Infernal Styx, the dire abode Of hateful Tnarus profound, And Atlas to his utmost bound Trembled beneath the terrors of the God. Franciss Horace, bk. 1. ode 34.
So also in the Voluspa, one of the most ancient poems in the world.
3. Ar var alda Th Ymir bigthi Var-a sandr, ne saer, Ne svalar unnir; Jrth fanz aeva Ne upp-himin; Gar var ginnuga, En gras hvergi.
4. Athur Bors synir, Bjothom yptho, Their er Mithgarth, Morann Skopo. Sol skein sunnan, A salar steina, Tha var grund groin, Groemim lauki.
5. Sol varp sunnan, Sinni mna, Hendi enni hogri, A himin Jodyr. Sol that ne visst, Hvar hon sali atti, Stjaurnor that ne visso Hvar thar stathi otto, Mani thath ne visse, Havt hann Megins atti. 3. In early times When Ymir lived, Was sand, nor sea, Nor cooling wave, Nor earth was found, Nor heaven above; One chaos all, And no where grass.
4. Until Bors sons Th expanse did raise, By whom Mithgard The great was made. From south the sun Shone on the rocks; Then did the earth Green herbs produce.
5. The sun warped south, The moon did shine; Her right hand held The horse of heaven. The sun knew not His proper sphere, The stars knew not Their proper place; Nor saw the moon, Her mickle power.
The fable of Bellerophons flying to heaven on Pegasus, the winged horse, is evidently subsequent to the above allusion of Vola, and of Horace. Yet our Gothic fathers were proud of the fable, because Bellerophon took his flight towards the arctic regions. Strabo, lib. 8. Our kings have put the horse on their arms, as the horse for Hanover; they have cut it also on the chalk-hills, as at Westbury, and at Calne in Wiltshire.
Deu 33:29. Happy art thou, oh Israel. Mosess full soul here poured out the plenary cup of benediction on his children, the family of God. What nation, to use his own words, was so happy in having God so nigh to them; in having statutes so holy; a ritual so full of mystical glory; an oracle at hand; the Eternal God their refuge; and the full assurance of the promised seed, the great prophet yet to come! Let christians think of this; the blessing of the Saviour on the apostles, when he ascended to heaven, still rests on the church.
REFLECTIONS.
In this chapter of beatitudes Moses marks first, the great and peculiar happiness of Israel in having the pillary cloud for a guide, and the throne of JEHOVAH for a defence in all the desert. When it crowned the summit of Sinai, they sat at his feet and heard his voice. It accompanied them to the land of Edom. God came from Teman, and the HOLY ONE from mount Paran: he covered the heavens with his glory, and the earth was full of his praise. The divine presence is every blessing in one; and if he depart, all our comforts droop.
This prophet and patriarch of his people proceeds next to bless the several tribes. He begins by asking life and progeny for Reuben, with all its blessings; which is happy as an indication that the curse of Jacob was now removed from his guilty head. Judah, in whom it would seem, the tribe of Simeon was now included, is promised strength against his enemies. And this promise was most signally realized in a series of wars sustained by the kings of Judah, and afterwards by governors from the time of the captivity to the birth of Christ, which perfectly coincides with Jacobs prediction, that the sceptre should not depart from Judah until Shiloh came. Levi inherited honours and blessings from his father, and he acquired new ones by the impartiality of his justice. After Israel had revolted in adoring the calf, and after the silver trumpet had sounded to call the people to humiliation and repentance, he went forth to slay the rebels who refused to obey the sounds of grace; and in doing this he knew not his father, or his brethren. Spotless justice, however tremendous the stroke, acquires the agents immortal fame. Benjamin, ever beloved, is promised a lot near to the holy place which God should choose: and it is no small blessing to have our dwelling contiguous to the house of God. Joseph, from the peculiar presence of God here solicited his promised increase, as his name implies, a fertile soil and victory over all his foes. But he is reminded that all these blessings proceeded from the good will of him that dwelt in the bush, whose glory Moses had seen eighty years before. From that time Israel began to rise to glory and immortal fame. Let us never forget to trace our mercies back to the day when we were first more peculiarly called by grace into covenant and fellowship with God. The other tribes were all blessed suitably to their moral character, and according to the predictions of Jacob, and the lovingkindness of the Lord. But the more Moses poured blessings on the people, the more his heart overflowed. The fountains of heaven were opened within him. Therefore, once for all, he collects all the efforts of his soul in an apostrophe to the people, inimitably sublime and grand. Happy art thou, oh Israel. Who is like unto thee, oh people, saved of the Lord? What God was like Jeshuruns God, riding on the clouds of heaven, and supporting them by his arm? They had the Urim and Thummim for counsel; they had all evils and curses removed; they had every blessing promised which either men or nations could enjoy; they had all those blessings crowned by promises of the Messiah; and the Shechinah remaining among them was the pledge of every good. Happier still is the christian Israel. The Shechinah became incarnate, and we beheld his glory, the glory as of the only-begotten of the Father, full of grace and truth. We only want this grace to prevail in every heart and every nation, to change the earth to paradise, and give it a resemblance of heaven.
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Deuteronomy 33
“And this is the blessing, wherewith Moses, the man of God, blessed the children of Israel before his death”
It is full of interest and comfort to find that the last words of the lawgiver were words of unmingled blessing. We have dwelt upon his various discourses, those solemn, searching and deeply affecting homilies addressed to the congregation of Israel. We have meditated upon that marvellous song with its mingled notes of grace and government. But we are now called to hearken to words of most precious benediction, words of sweetest comfort and consolation, words flowing from the very heart of the God of Israel and giving His own loving thoughts respecting them, and His onlook into their glorious future.
The reader will, doubtless, notice a marked difference between the last words of Moses as recorded in Deuteronomy 33, and the last words of Jacob as given in Genesis 49. It is needless to say that both are given by the same pen, both divinely inspired; and hence, although they differ, they do not and cannot clash; there is – there can be no discrepancy between two sections of the Volume of God. This is a cardinal truth, a vital and fundamental principle with every devout Christian, every true believer – a truth to be tenaciously grasped and faithfully confessed, in the face of all the ignorant and insolent assaults of infidelity.
We are not, of course, going to enter upon an elaborate comparison of the two chapters; this would be impossible just now, on various grounds. We are obliged to be as concise and brief as possible. But there is one grand point of difference which can be seized at a glance. Jacob gives the history of the actings of his sons, some of them, alas! most sad and humiliating. Moses, on the contrary, presents the actings of divine grace, whether in them or toward them. This will, at once, account for the difference. The evil actings of Reuben, of Simeon, and of Levi are recorded by Jacob, but entirely omitted by Moses. Is this discrepancy? Nay; but divine harmony, Jacob views his sons in their personal history; Moses views them in their covenant relationship with Jehovah. Jacob gives us human failure, infirmity and sin; Moses gives us divine faithfulness, goodness and loving-kindness. Jacob gives us human actings and judgement thereon; Moses gives us divine counsels and unmingled blessing flowing out of them. Thanks and praise to our God, His counsels and His blessings and His glory are above and beyond all human failure, sin and folly. He will, ultimately, have it all His own way, and that for ever; then Israel and the nations shall be fully blessed, and shall rejoice together in the abundant goodness of God, and celebrate His praise from shore to shore, and from the river to the ends of the earth.
We shall now do little more than quote for the reader the various blessings of the tribes. They are full of most precious instruction, and do not call for much in the way of exposition.
“And he said, The Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints [holy ones]; from his right hand went a fiery law for them. Yea, he loved the people” precious, unfailing source of all their future blessing! – “All his saints are in thy hand;” – True secret of their perfect security! “And they sat down at thy feet;” – The only safe and proper attitude, for them, for us, for each, for all! – “Every one shall receive of thy words;” – Blessed boon! Precious treasure! Every word that proceedeth out of the mouth of the Lord is more precious by far than thousands of gold and silver; sweeter also than honey and the honey-comb – “Moses commanded us a law, even the inheritance of the congregation of Jacob. And he was king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together. Let Reuben live and not die, and let not his men be few.”
We have nothing here about Reuben’s instability, nothing about his sin. Grace is in the ascendant; blessings are flowing in rich abundance from the loving heart of the One who delights to bless and to surround Himself with hearts filled to overflowing with the sense of His goodness.
“And this is the blessing of Judah; and he said, Hear, Lord, the voice of Judah, and bring him unto his people; let his hands be sufficient for him; and be thou an help to him from his enemies.” Judah is the royal line. “Our Lord sprang out of Judah,” thus illustrating, in a truly marvellous manner, how divine grace rises, in its majesty, above human sin, and triumphs gloriously over circumstances which reveal man’s utter weakness.
“Judas: begat Phares and Zara of Thamar!” Who but the Holy Spirit could have penned these words? How plainly they declare that God’s thoughts are not as our thoughts! What human hand would have introduced Thamar into the genealogical line of our adorable Lord and Saviour Jesus Christ? Not one. The stamp of divinity is strikingly impressed on Matthew 1: 3, as it is upon every clause of the Holy Volume from beginning to end. The Lord be praised that it is so!
“Judah, thou art he whom thy brethren shall praise; thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp; from the prey, my son, thou art gone up; he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes; his eyes shall be red with wine, and his teeth white with milk.” (Gen. 49: 8-12.)
“And I saw in the right hand of him that sat on the throne a book written within and on the backside; sealed with seven seals. And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book, and to loose the seals thereof? And no man in heaven, nor in earth, neither under the earth, was able to open the book, neither to look thereon. And I wept much, because no man was found worthy to open and to read the book, neither to look thereon. And one of the elders saith unto me, Weep not; behold, the Lion of tribe of Judah, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. And I beheld, and, lo, in the midst of the throne and of the four living creatures, and in the midst of the elders, stood a Lamb, as it had been slain, having seven horns and seven eyes, which are the seven spirits of God sent forth into all the earth.”
How highly favoured is the tribe of Judah! Surely to be in the genealogical line from which our Lord sprang, is a high honour; and yet we know – for our Lord Himself has told us – that it is far higher, far more blessed to hear the word of God and keep it. To do the will of God, to treasure up in our hearts His precious commandments brings us morally nearer to Christ than even the fact of being of His kindred according to the flesh. (Matt 12: 46-50.)
“And of Levi he said, Let thy Thummim and thy Urim [lights and perfections] be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah; who said unto his father and to his mother, I have not seen him; neither did he acknowledge his brethren, nor knew his own children; for they have observed thy word, and kept thy covenant. They shall teach Jacob thy judgements, and Israel thy law; they shall put incense before thee, and whole burnt sacrifice upon thing altar. Bless, Lord, his substance, and accept the work of his hands; smite through the loins of them that rise against him, and of them that hate him, that they rise not again.” (Vers. 8-11.)
The reader will notice the fact that Simeon is left out here, though so intimately associated with Levi in Genesis 49. “Simeon and Levi are brethren; instruments of cruelty are in their habitations. O my soul, come not thou into their secret: unto their assembly, mine honour, be not thou united; for in their anger they slew a man, and in their self-will they digged down a wall. Cursed be their anger, for it was fierce; and their wrath, for it was cruel: I will divide them in Jacob, and scatter them in Israel.”
Now, when we compare Genesis 49 with Deuteronomy 33, we observe two things, namely, human responsibility, on the one hand; and divine sovereignty, on the other. Moreover, we see nature and its actings; grace and its fruits. Jacob looks at Simeon and Levi linked together in nature, and displaying nature’s tempers and ways. So far as they were concerned, they both alike deserved the curse. But in Levi, we see the glorious triumphs of sovereign grace. It was grace which enabled Levi, in the days of the golden calf, to gird on the sword and stand for the glory of the God of Israel. “Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses; and there fell of the people that day about three thousand men. For Moses had said, Consecrate yourselves today to the Lord, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day.” (Ex. 32: 26-29)
Where was Simeon, on this occasion? He was with Levi in the day of nature’s self-will, fierce anger and cruel wrath; why not in the day of bold decision for Jehovah? He was ready to go with his brother to avenge a family insult, why not to vindicate the honour of God, insulted as it was by the idolatrous act of the whole congregation? Will any one say he was not responsible? Let such an one beware how he raises such a question. The call of Moses was addressed to the whole congregation; Levi alone responded; and he got the blessing. He stood for God, in a dark and evil day, and for this he was honoured with the priesthood – the very highest dignity that could be conferred upon him. The call was addressed to Simeon as well as to Levi, but Simeon did not respond. Is there any difficulty here? To a mere theologian there may be; but to a devout Christian, there is none. God is sovereign. He does as He pleases and gives none account of any of His matters. If any one feels disposed to ask, “Why is Simeon omitted in Deuteronomy 33?” The simple and conclusive answer is, “O man, who art thou that repliest against God?” In Simeon, we see nature’s actings judged; in Levi, we see the fruits of grace rewarded; in both we see God’s truth vindicated and His Name glorified. Thus it ever has been; thus it is, and thus it shall be. Man is responsible; God is sovereign. Are we called upon to reconcile these two propositions? Nay; we are called to believe them; they are reconciled already, inasmuch as they appear side by side on the page of inspiration. This is enough for every pious mind; and as for cavillers, they will get their definitive answer, by-and-by.*
{*For further remarks on the tribe of Levi, the reader is referred to “Notes on the book of Exodus,” chapter 32. “Notes on the book of Numbers,” chapters 3, 4 and 8. Also a small pamphlet, first published in the year 1846, entitled, “The History of the Tribe of Levi Considered.”}
“And of Benjamin” – “the son of my right hand” – he said, “The beloved of the Lord shall dwell in safety by him; and the Lord shall cover him all the day long, and he shall dwell between his shoulders.” Blessed place for Benjamin! Blessed place for each beloved child of God! How precious is the thought of dwelling in safety in the divine presence, in conscious nearness to the true and faithful Shepherd and Bishop of our souls, day and night abiding under the covert of his sheltering wings.
“How blest are they who still abide,
Close sheltered by Thy watchful side;
Who life and strength from Thee receive,
And with Thee move and in Thee live.”
Reader, seek to know, more and more, the reality and blessedness of Benjamin’s place and portion. Be not satisfied with anything short of the enjoyed presence of Christ, the abiding sense of relationship and nearness to Him. Be assured of it, it is your happy privilege. Let nothing rob you of it. Keep ever near the Shepherd’s side, reposing in His love, lying down in the green pastures and beside the still waters. The Lord grant that the writer and the reader may prove the deep blessedness of this, in this day of hollow profession and empty talk! May we know the unspeakable preciousness of deep personal intimacy with Himself! This is the special need of the day in which our lot is cast – a day of so much intellectual traffic in truth, but of so little heart knowledge and true appreciation of Christ.
“And of Joseph he said, Blessed of the Lord be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath, and for the precious fruits brought forth by the sun, and for the precious things put forth by the moon, and for the chief things of the ancient mountains, and for the precious things of the lasting hills, and for the precious things of the earth and fullness thereof, and for the goodwill of him that dwelt in the bush; let the blessing come upon the head of Joseph, and upon the top of the head of him that was separated from his brethren. His glory is like the firstling of his bullock, and his horns are like the horns of unicorns; with them he shall push the people together to the ends of the earth: and they are the ten thousands of Ephraim, and they are the thousands of Manasseh.”
Joseph is a very remarkable type of Christ. We have dwelt upon his history in our studies on the book of Genesis. The reader will notice the emphatic way in which Moses speaks of the fact of his having been separated from his brethren. He was rejected and cast into the pit. He passed, in figure, through the deep waters of death, and thus reached the place of dignity and glory. He was raised from the dungeon to be ruler over the land of Egypt, and the preserver and sustainer of his brethren. The iron entered into his soul, and he was made to taste the bitterness of the place of death ere he entered the sphere of glory. Striking type of Him who hung upon the cross, lay in the grave, and is now on the throne of the majesty of heaven.
We cannot but be struck with the fullness of the blessing pronounced upon Joseph, both by Moses, in Deuteronomy 33 and by Jacob, in Genesis 49. Jacob’s utterance is uncommonly fine. “Joseph is a fruitful bough, even a fruitful bough by a well,” – Exquisitely beautiful figure! – “whose branches run over the wall. The archers have sorely grieved him, and shot at him, and hated him: but his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Israel) even by the God of thy father, who shall help thee; and by the Almighty who shall bless thee with blessings of heaven above, blessings of the deep that lieth under, blessings of the breasts, and of the womb: the blessings of thy father have prevailed above the blessings of my progenitors, unto the utmost bound of the everlasting hills: they shall be on the head of Joseph, and on the crown of the head of him that was separate from his brethren.”
Magnificent range of blessing! And all this flowing from and based upon his sufferings. It is needless to say that all these blessings will be made good in the experience of Israel, by-and-by. The sufferings of the true Joseph will form the imperishable foundation of the future blessedness of His brethren in the land of Canaan; and not only so but the tide of blessing, deep and full, shall flow forth from that highly favoured though now desolate land, in refreshing virtue into all the earth. “And it shall be in that day, that living waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be.” Bright and blessed prospect for Jerusalem, for the land of Israel, and for the whole earth! What a sad mistake to apply such scriptures to the gospel dispensation or to the church of God! How contrary to the testimony of holy scripture – to the heart of God and to the mind of Christ!
“And of Zebulun he said, Rejoice, Zebulun, in thy going out, and, Issachar, in thy tents. They shall call the people unto the mountain; there they shall offer sacrifices of righteousness; for they shall suck of the abundance of the seas, and of the treasures hid in the sand.”
Zebulun is to rejoice in his going forth, and Issachar in abiding in his tents. It will be joy at home and abroad; and there will be power to act on others also – calling the people unto the mountain to offer the sacrifices of righteousness. All this grounded upon the fact that they themselves shall suck of the abundance of the seas and of hidden treasures. Thus it is always in principle. It is our privilege to rejoice in the Lord, come what may, and to draw from those eternal springs and hidden treasures that are to be found in Himself. Then shall we be in a condition of soul to call others to taste and see that the Lord is good; and, not only so, but to present to God those sacrifices of righteousness so acceptable to Him.
“And of Gad he said, Blessed be he that enlargeth Gad: he dwelleth as a lion, and teareth the arm with the crown of the head. And he provided the first part for himself, because there, in a portion of the lawgiver, was he seated; and he came with the heads of the people, he executed the justice of the Lord, and his judgements with Israel. And of Dan he said, Dan is a lion’s whelp; he shall leap from Bashan. And of Naphtali he said, O Naphtali, satisfied with favour, and full with the blessing of the Lord: possess thou the west and the south. And of Asher he said, Let Asher be blessed with children; let him be acceptable to his brethren, and let him dip his foot in oil. Thy shoes shall be iron and brass; and as thy days thy strength. There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them. Israel then shall dwell in safety alone: the fountain of Jacob shall be upon a land of corn and wine; also his heavens shall drop down dew. Happy art thou, O Israel: who is like unto thee, O people saved by the Lord, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places.” (Vers. 20-29.)
Truly we may say human comment is uncalled for here. Nothing can exceed the preciousness of the grace that breathes in the closing lines of our book. The blessings of this chapter, like the song of chapter 33. begin and end with God and His marvellous ways with Israel. It is refreshing and comforting, beyond expression, at the close of all the appeals, all the exhortations, all the solemn warnings, all the faithful declarations, all the prophetic records as to failure and sin, judgement and governmental wrath – after all these, to listen to such accents as those which we have just penned. It is indeed a most magnificent termination to this blessed book of Deuteronomy. Grace and glory shine out with uncommon lustre. God will yet be glorified in Israel, and Israel fully and for ever blessed in God. Nothing can hinder this. The gifts and calling of God are without repentance. He will make good every jot and tittle of His precious word to Israel. The last words of the lawgiver bear the clearest and fullest testimony to all this. Had we nothing but the last four verses of the precious chapter on which we have been dwelling, they would be amply sufficient to prove, beyond all question, the future restoration, blessing, pre-eminence and glory of the twelve tribes of Israel in their own land.
True it is – blessedly true – that the Lord’s people now can draw instruction, comfort and refreshment from the blessings pronounced upon Israel. Blessed be God, we can know what it is to be “satisfied with favour, and full of the blessing of the Lord.” We may take comfort from the assurance that “as our days shall be our strength.” We too can say, “The eternal God is our refuge, and underneath are the everlasting arms.” We can say all this and much more. We can say what Israel never could and never can say. The church’s blessings and privileges are all heavenly and spiritual; but that does not hinder our taking comfort from the promises made to Israel. The grand mistake of professing Christians is in applying to the church exclusively what most manifestly applies to God’s earthly people. We must, once more, earnestly entreat the Christian reader to watch against this serious error. He need not be in the least afraid of losing anything of His own special blessing by leaving to the seed of Abraham the place and the portion assigned them by the counsels and promises of God; on the contrary, it is only when these are clearly understood and fully acknowledged that we can make an intelligent use of the entire canon of Old Testament scripture. We may lay it down as a great root principle that no one can possibly understand or interpret scripture who does not clearly recognise the grand distinction between Israel and the church of God.
Fuente: Mackintosh’s Notes on the Pentateuch
Deuteronomy 33. The Blessing of Moses.Of this poem (quite unconnected with the context) the following statements may be made: (a) It was composed during the prosperous reign of Jeroboam II (786746 B.C.) A date after the disruption is required by Deu 33:7; a period of prosperity by Deu 33:13-17. Prior to 786 B.C. Israel had been ruled by petty kings, and after 746 B.C. the Northern Kingdom had a long and disastrous struggle with Damascus. (b) The writer belonged to the Northern Kingdom, and therefore gives far more prominence to Israel (Joseph) than to Judah. (c) He was a member of the priestly class (Deu 33:8-11). Accepting the above conclusions, it follows that Levi was a priestly tribe long before the date of D; Steuernagel and Bertholet hold that Deu 33:6-25 (the blessings) form an independent piece by a native of the north who lived in the prosperous days of Jeroboam II; Deu 33:1, at least, must go with Deu 33:6-25. Moses could not be the author of Deu 33:12; Deu 33:27 b. Besides, the whole chapter implies the non-existence of enemies.
Deu 33:2 f. For the theophany here described, see Jdg 5:4, Hab 3:3, Psa 68:8 f.
Deu 33:2. Yahweh came from His abode in Sinai (Exodus 31) to Palestine to His peoples help.from the ten thousands of holy ones: render, from Meribah of Kadesh (Deu 32:51). The late Jewish tradition (Act 7:53, Gal 3:19, Heb 2:2) arose through a misunderstanding of the original text.At . . . them: read From his right hand was a burning fire for them.
Deu 33:3. peoples: read (with LXX) the people.saints better, holy ones. Driver (Kittels text) for the rest of the verse, which is very corrupt, reads, and he supports thy lot and keeps his covenant with thee.
Deu 33:5. king: i.e. Yahweh.Jeshurun: Deu 32:15*.
Deu 33:6-25. Moses blessings on the tribes. This passage should be compared with Jacobs blessings on his twelve sons in Genesis 49 J (see notes, and for a thorough discussion ICC, pp. 507ff.). The present section bears marks of dependence and is therefore later. Simeon, now absorbed into Judah, is here unmentioned.
Deu 33:7 d. Read, with thy hands strive thou for him.
Deu 33:8. Thummim . . . Urim: pp. 100f.godly: render, favoured, i.e. Levi.Massah: see Deu 6:16*, Exo 17:1-7.Meribah: see Num 20:2-13*.
Deu 33:10. Levis duties.incense (in the older sense) means the smoke of ordinary sacrifice.whole burnt offering: see Deu 12:6*.
Deu 33:12. by him: take these words with the next line and read, the lofty one covereth (i.e. defends) him.his (i.e. Benjamins) shoulders: i.e. the mountains amid which the Temple was erected. This verse implies that the Temple was already built.
Deu 33:13. heaven . . . dew: read, heaven above.the deep: a personification; hardly a reference to the Babylonian Creation Myth, see Oxford Apoc. i. p. 653.
Deu 33:16. Render, May the good will of Him that dwelt in the bush (Exo 3:2-4*) come upon Josephs head.separate: render crowned.
Deu 33:17. Read May he (Joseph) be glorious and his horns as those of a wild ox (Num 23:22*, Cent.B, Psa 92:10): with them may he gore the nations, even all the ends of the earth together.
Deu 33:19. call: i.e. summon to such religious festivals as accompany fairs, etc. in the East.mountain: sacred site.hidden . . . sand: probably small shell-fish from which dyes were made.
Deu 33:20. lioness: see Gen 49:9.
Deu 33:22. lions whelp: cf. Laish (= lion), which Dan seized (Jos 19:47).
Deu 33:23. west: read (transposing and slightly changing) the district of the sea (of Galilee).
Deu 33:24. Render, most blessed (i.e. fortunate) of sons be Asher (=fortunate one).let him dip . . . in oil: i.e. may his territory abound in olive-trees.
Deu 33:25 a. i.e. may thy bars (of city gates) be strong.
Deu 33:26-29. Israels Good Fortune (conclusion of poem).
Deu 33:26. Read (with VSS), the God of Jeshurun (Deu 32:15*)
Deu 33:27. Read (changing slightly), Above is the God of olden time, and below are the everlasting arms.
Fuente: Peake’s Commentary on the Bible
THE BLESSING OF THE TRIBES
(vs.1-29)
Though Deuteronomy is a book largely of admonition, yet all admonition is finished by the end of Chapter 32:47, and Chapter 33 beautifully closes God’s message for Israel by pronouncing blessing that is high above all the demands of law.
This blessing is prophetic of the millennial blessing of Israel still future. It is introduced, however, with the Lord coming from Sinai, leaving behind the covenant of law and dawning on Israel from Seir, but shining forth from Paran (v.2). Paran means “their beautifying,” a contrast indeed to Sinai, and reminding us that in the millennium “the beauty of the Lord God” will be put on Israel (Psa 90:17).
Coming “with ten thousands of His saints” has reference to the Lord’s coming in majestic glory in view of establishing His millennial kingdom. “From His right hand came a fiery law for them.” This Hebrew word translated “law” is not the usual word, but is translated in the Numerical Bible as “mandate” For the first covenant (that of law) will give place to the New Covenant, under which God says, “I will put my law in their minds, and will write it on their hearts” (Jer 31:31-33). The Lord Jesus will certainly still be in authority, but Israel will find His yoke easy and His burden light (Mat 11:30).
“Yes, He loves His people” (v.3. This has always been true, but it will be realized by Israel then as it never has been before. “All His saints are in Your hand.” This seems to distinguish between the Father and the Son, as is seen in Joh 17:9-10, where the Son speaks of the Father having given Him all saints. Thus, He holds them in His hand of power. They will then sit down at the feet of the Lord Jesus, ceasing from their own works. Every one at that time will gladly receive His words. What a change that will be in the previously rebellious nation!
Verse 4 recalls the giving of the law by Moses, the law being a heritage in which Israel should have rejoiced. But Moses was said to be “King in Jeshurun” Though he did have the place of authority, yet it is most unusual that he should be called “king.” The answer to this is in the prophetic character of the blessing. Moses typified Christ, who will have the place of King in the coming day, when all Israel will be gathered in a unity they have never before displayed.
REUBEN
(v.6)
The blessing of Reuben is very brief. Reuben was the beginning of Jacob’s strength (Gen 49:3), that is, the strength of the flesh. Such strength must be brought down to nothing, yet grace would preserve his life: he would not die. Yet his men would be few, as is the proper translation (J.N.Darby). This reminds us of Rom 9:27 in quoting from Isaiah, “Though the number of the children of Israel be as the sand of the sea, the remnant will be saved.”
JUDAH
(v.7)
Though Reuben (the firstborn) has been referred to first, the order of birth is not then followed, for Judah was actually fourth. But the Messiah was to come from Judah. God would hear Judah’s voice, as indeed He hears every prayer of His beloved Son, and will bring Him to His people at the time they are reduced to utter helplessness. His hands will be sufficient for him. This can only be said of Christ, the works of whose hands are absolute perfection. God also would be His help against His enemies, defeating them in the day of His glory.
LEVI
(vs.8-11)
Simeon is left out of this list entirely, possibly because of Simeon’s taking the lead in corrupting Israel in committing fornication with the Midianites (Num 25:14), while Levi has a great deal said about him. Levi was the third son of Jacob, and pictures resurrection blessing, therefore given the place of priesthood to draw specially near to God.. Levi’s thummim and urim are said to be “with your holy One” (v.8). The meaning of thummim and urim is “perfections and lights,” seen in the reflections of the precious stones in the ephod. This was used by the priests when inquiring of God when needs of discernment of His will arose. in the millennium Israel will gladly commit this entirely to God’s Holy One, the Lord Jesus Christ, who alone is all-wise and discerning. Israel had proved Him at Massah and Meribah, finding in Him grace that far transcended the need they had and the contention they were guilty of in complaining against Him.
Levi had been chosen by God for the service of the sanctuary, therefore the things of God were paramount to him. Because of this he says of his father and mother, “I have not seen them” (v.9). He recognized no natural relationship that could compare with his relationship to God. This reminds us of the words of the Lord Jesus at a time when He was told His mother and His brethren sought for Him. He answered, “Who is My mother, or My brethren?” (Mar 3:33). “And He looked around in a circle at those who sat about Him, and said, Here are My mother and My brothers! For whoever does the will of God is My brother and My sister and mother” (Mar 3:34-35). Every natural relationship must give way to a true spiritual relationship. This is emphasized in the words, “they have observed Your word and kept Your covenant.”
Only those who thus put God first are fitted to be teachers of the people. So the Levites were to teach Israel (v.10). They should also lead Israel in worship, offering incense to God and burnt offerings. This is a solid basis for the following prayer, “Bless his substance, Lord, and accept the work of his hands,” while on the negative side, God’s judgment is asked against those who rise against him or who hate him.
BENJAMIN
(v.12)
One verse suffices for Benjamin, whose name means “Son of my right hand,” and this speaks of a place of nearness and communion with God, beloved of the Lord and dwelling between God’s shoulders. It is another characteristic of Israel which will be beautifully seen in the coming day of her glory. This is because Benjamin is primarily a type of the Lord Jesus, and today the Church of God shares in the blessing of identification with Him, dwelling between God’s shoulders, a character that each individual believer has title to enjoy. It is sad that we do not more fully enjoy it.
JOSEPH
(vs.13-17)
Much more is said of Joseph, however, for Benjamin did not go through the deep suffering and pressure that Joseph did. This section speaks of the abundance of fruitful prosperity that Israel will yet enjoy in the age to come. Psa 4:1 tell us, “In pressure Thou hast enlarged me” (JND), a truth beautifully true of Joseph, and indicative of the great blessing that Israel will yet receive as a result of their deep pressure of years, culminating in the Great Tribulation. God will show how He is able to bring about the greatest blessing from the greatest suffering. This has in fact already been seen in the sufferings of Christ and the great blessing of the Church of God now. But Israel will know the value of this only after her suffering the ordeal of the tribulation.
The Lord will bless the land with precious things of heaven (v.13), for even the heavenly city, the new Jerusalem, the metropolis of God’s creation, will have its twelve gates inscribed with the name of the tribes of Israel (Rev 21:12). From that heavenly city the grace of God will pour its abundant blessing on the earthly people of God. The dew from heaven, typical of the Spirit of God, will moisturize the nation, to prosper the growth of fruit for God. “The deep lying beneath” seems to infer that depths of evil will be changed into depths of goodness, so that nothing will be against them, but everything ministering to the spiritual energy of bearing fruit.
As well as moisture, the sunshine must be added that there may be precious fruit (v.14). The sun is typical of the Lord Jesus, “the Sun of righteousness” spoken of in Mal 4:2 as arising on Israel with healing in His wings. “The precious produce of the months” connects with Rev 22:2, though that verse refers to the Lord Jesus as the Tree of life yielding twelve fruits, one each month. He Himself, the Tree of life, will be in heaven, in the midst of the Assembly, the Church of God. The twelve fruits are for Israel, while the leaves of the tree are for the healing of the Gentile nations. Wonderful prosperity!
Verse 15 adds another lovely feature of the fruitfulness of Israel, “With the best things of the ancient mountains, with the precious things of the everlasting hills.” Ancient mountains speak of authority established from time immemorial. Israel will then recognize that the Lord Jesus is indeed “the Lord, the King of Israel,” “the Redeemer, the Lord of hosts,” who says, “I am the First and I am the Last; beside Me there is no God” (Isa 44:6). When they accept His authority, which has been from eternity past, this submission will be a vital part of the fruit they bear for God.
Israel will also be blessed with the precious things of the earth and its fullness (v.16). Their land, their earthly possession, will bear fruit abundantly because of “the favor of Him who dwelt in the bush.” This refers to Exo 3:2, when Moses saw the bush burning but not being consumed. God called to him from the midst of the bush. The burning bush pictures Israel going through the fires of tribulation, but being preserved through it. This is another reminder that suffering is the means by which eventual fruit is borne for God.
All this blessing comes “on the head of Joseph, on the crown of the head of him who was separate from his brothers.” Joseph, separated from his brothers, is a type of the Lord Jesus, who, through His solitary sufferings and death, is the great Recipient of all blessing from God. Yet, as Joseph shared with his brothers the blessing that came to him in Egypt, so the Lord Jesus will share with Israel all these blessings that are said to be the portion of Joseph. Indeed, today He shares much more than this with the Church of God, giving her a heavenly inheritance and announcing her as His prospective bride. If Israel’s blessings will be wonderful, how much more those conferred upon the Church, “which is His body, the fullness of Him who fills all in all” (Eph 1:22-23).
“His majesty is as the firstling of his ox” (JND). He is seen here as having strength to subdue every enemy, with horns like those of the wild ox. Thus He pushes all enemies before Him. This is Christ in His people Israel victorious over all the world. The two sons of Joseph, Ephraim and Manasseh, fathered the tribes that had this honor of representing Joseph, and indeed representing all Israel (v.17).
ZEBULON AND ISSACHAR
(vs.18-19)
These two tribes are considered together, Zebulon in his going out and Issachar in his tents. But both are told to rejoice (v.18). We too should rejoice in going out to share Christ with others, and we should rejoice in the place of seclusion too, where we may enjoy communion with the Lord. The nation Israel will be privileged to enjoy both of these in the day of her glory.
In going out they shall call the peoples to the mountain, no doubt the mountain of the house of the Lord (v.19). And there the character of nearness to the Lord will have its place, with sacrifices of righteousness, sacrifices that will call to remembrance the one great sacrifice of the Lord Jesus on Calvary. Sharing in this blessing will be precious, just as today it is precious to share with saints of God the enjoyment of the sacrifice of the Lord Jesus.
More than this, they shall partake of the abundance of the seas and of the treasures hidden in the sand. This speaks of the Gentile nations also contributing to the blessing of Israel. “The abundance of the seas” is a significant expression, for the population of the seas is tremendously great. It is said the insect population on earth far outweighs all the human, animal and bird population! It would require quite a number of mosquitoes to equal the weight of just one elephant! But the combined population of insects, animals, birds and humans is nothing compared to the weight of the population in the seas; for the seas cover over two-thirds of the surface of the earth, and there is marine life at every depth of the seas, while on earth there is only one level and huge expanses of earth are unpopulated by humans or animals. This wealth in the seas is only symbolical of the wealth that Gentiles will bring to share with Israel in the millennium.
The sand of the seashore (Gen 22:17) also speaks of Gentiles, so that “treasures hidden in the sand” tell us that though the Gentiles have been previously strangers to the covenants of God, yet God has endowed them with hidden treasures that will eventually be brought into the open by the manifestation of the Lord Jesus, who will turn many Gentiles to Himself. Israel will share in the joy of this also. Cornelius (in our present Church age) is a lovely sample of this (Act 10:1-4). He was virtually hidden until the preaching of Christ by Peter brought him out into the open to be greatly blessed in sharing with believing Israelites the preciousness of what God had been accomplishing in his heart before. Peter might well tell Cornelius then, “In truth I perceive that God shows no partiality, but in every nation whoever fears Him and works righteousness is accepted by Him” (Act 10:34-35).
GAD
(vs.20-21)
Gad means “a troop,” indicating a warrior character, which will be most evident in Israel when God restores them to their inheritance. God “enlarges Gad” (v.20) for it is those who take part in the good conflict of faith to possess their possessions who will in this way be enlarged. So Gad represents Israel in the conflict of gaining their inheritance, as a lion “dwells,” not running away, but tearing the arm raised against him, and “the crown of his head,” evidently the enemy’s crown.
“He provided the first part for himself” (v.21). in this he seems to be typical of Christ, who is always the Representative of His people, but must be carefully distinguished from all others. He has the lawgiver’s portion reserved for Him. This is not the law in the sense in which Moses gave it, but that of the New Covenant in His writing His laws upon Israel’s heart (Jer 31:31-33).
Thus “He came with the heads of the people; He administered the justice of the Lord, and His judgments with Israel.” His administration will include others as heads of the people, but in contrast to all other administrations, His will be according to the perfect justice of the Lord. How wonderful a day indeed!
DAN
(v.22)
Dan means “judge,” and thus is closely connected with Gad, and being “a lion’s whelp” indicates power against enemies. But the meaning of Bashan is uncertain, so it is difficult to understand what is involved in this.
NAPHTALI
(v.23)
The prosperity of Naphtali is emphasized as representing the prosperity of Israel, “satisfied with favor and full of the blessing of the Lord.” This is the result of God’s work in the nation at that time, just as “in Christ” this is true of all believers today. But the tribe will specifically possess the west and the south of the land. The south speaks of favorable circumstances and the west, of beneficial circumstances. Thus the spiritual application will extend to all the tribes.
ASHER
(vs.24-25)
Asher, meaning “happy,” appropriately concludes this interesting list. “Asher is most blessed of sons: let him be favored by his brothers, and let him dip his foot in oil” (v.24). Again, all Israel is represented in the lasting joy of which Asher speaks. “They shall obtain joy and gladness, and sorrow and sighing shall flee away” (Isa 35:10). Dipping his foot in oil speaks of the Holy Spirit (the oil) influencing his walk from this time onward.
“Your sandals shall be iron and bronze (or copper).” Iron speaks of strength and copper holiness. There will be no weakening of a consistent walk before God in holiness throughout the millennium. Their days will be “as the days of a tree” (Isa 65:22), continuing for the thousand years of the millennial age, and “as your days, so shall your strength be” (v.25). Their strength will not fail even after 1000 years!
A SUMMARY OF ALL
(vs.26-29)
After dealing with each of the tribes and the blessing for Israel that they represent, Moses now gives a lovely summary of this. How appropriate that he emphasizes the greatness of the Lord Himself in this last message for Israel! “There is none like the God of Jeshurun, who rides the heavens to help you, and in His excellency on the clouds” (v.26). Jeshurun means “the righteous one.” Israel will be designated as “the righteous one” in that day, because her faith then will be counted as righteousness. Wonderful contrast to the condition she was in at the time of her rejection of Christ! From the height of heaven this great God will work in the hearts of the people to produce a marvelous change, and they will realize that “the eternal God” is their refuge, and underneath them the everlasting arms (v.27). How wonderful a revelation to their hearts that the Lord Jesus whom they crucified is the eternal God! His arms of eternal strength will uphold them.
In that day the enemy will not be able to stand: God will thrust him out, with the solemn sentence, “Destroy” Then only will Israel at last dwell in safety, with a fountain of never failing blessing, “alone,” or secluded from any danger of pollution (v.28), in a land of grain and new wine, the best of food and unhindered joy. The heavens will also drop dew, not a downpour of rain, but sufficient moisture gently provided.
How happy will Israel be, depending on Him who is the shield of their help and the sword of their majesty, — the shield for defensive warfare and the sword for that offensive. By His power Israel’s enemies will submit to them in cringing servility, and Israel will tread down all their high places of false worship. They ought to have done this when they first entered the land, but sadly failed. What relief it will be for Israel when all these plausible forms of idol worship are destroyed!
Fuente: Grant’s Commentary on the Bible
33:1 And this [is] the {a} blessing, wherewith Moses the man of God blessed the children of Israel before his death.
(a) This blessing contains not only a simple prayer, but an assurance of the effect of it.
Fuente: Geneva Bible Notes
D. Moses’ blessing of the tribes ch. 33
After receiving this announcement of his death, and as one of his final official acts as Israel’s leader, Moses pronounced a prophetic blessing on the tribes of Israel (cf. Jacob’s blessing of the tribes in Genesis 49).
"In the ancient Near East, a dying father’s final blessings spoken to his sons were an irrevocable legal testament, accepted as decisive evidence in court disputes. In the case of the Biblical patriarchs, the authority and potency of their last blessings derived from the Spirit of prophecy in them, speaking in the testamentary form (cf. the cases of Isaac, Genesis 27, and Jacob, Genesis 49). As spiritual and theocratic father of the twelve tribes, Moses pronounced his blessings on them just before he ascended the mount to die (Deu 33:1), and thus his words constitute his testament." [Note: Kline, "Deuteronomy," p. 201. For a useful study of textual problems in this chapter and a fresh translation, see F. M. Cross and D. N. Freedman, "The Blessing of Moses," Journal of Biblical Literature 67 (1948):191-210.]
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
After a brief introduction to the blessing (Deu 33:1), Moses began by presenting God. He pictured Him as the source of all blessing in the figure of the sun rising on His people gathered at Sinai. The sun is the source of physical blessing. Seir (Deu 33:2) refers to the mountain range in Edom over which the sun would apparently rise as seen from Sinai. Paran (Deu 33:2) refers to the mountains near Kadesh Barnea that separated the Sinai wilderness from Canaan.
"The stylized or formulaic nature of such historical résumés allows them to depart from normal patterns of narration in which strict adherence to chronological and geographical sequence is expected. Thus the Lord could come from Sinai and appear from Seir and Paran at the same time, or at least without reference to actual historical movement which, of course, would necessitate the order Sinai, Paran, and Seir (cf. Num 10:12; Num 13:3; Num 13:26; Num 20:14; Num 21:4; Deu 1:19; Deu 2:4). The real point here in Deu 33:2 is that the Lord manifested himself gloriously to his people from his earthly dwelling places or at least his usual places of self-disclosure, namely, mountaintops." [Note: Merrill, Deuteronomy, p. 434.]
The "holy ones" (Deu 33:2) are probably angels. Moses described God as accompanied by His countless angelic servants as He revealed His law to Israel at Sinai. Some scholars regard Deu 33:2-5 as ". . . among the most obscure in the entire Hebrew Bible" [Note: Theodor H. Gaster, "An Ancient Eulogy on Israel: Deuteronomy 33 3-5, 26-29," Journal of Biblical Literature 66 [1947]:53). Gaster suggested they glorify Israel rather than Yahweh. Robert Gordis criticized Gaster’s treatment in "The Text and Meaning of Deuteronomy 33 27," Journal of Biblical Literature 67 (1948):69-72.]
"Though it is possible to argue that the ’king’ in Deu 33:5 is meant to be understood as the Lord, the immediate context suggests strongly that it is Moses. This is important because the next chapter, Deuteronomy 34, views Moses as a prototype of the coming prophet who was promised in Deu 18:15. Thus at the close of the Pentateuch, the two central messianic visions of the book-that of a coming king (Gen 49:10; Num 24:7-9) and that of a prophet (Deu 18:15)-are united in the figure of Moses, the prophet-king. We should note that throughout the Pentateuch Moses also carries out the duties of priest. Thus in the figure of Moses, the Pentateuch is able to bring together the offices of prophet, priest, and king. The author is always careful to note, however, that Moses was not a priest of the house of Aaron. The Aaronic priesthood is of a different order than that pictured in the office of Moses. If we were looking for an analogy to Moses elsewhere in the Pentateuch, we need look no farther [sic further] than the figure of Melchizedek, the priest-king from Salem. Thus as Melchizedek the priest-king blessed Abraham at the beginning of the patriarchal narratives . . . (Gen 14:19), so here Moses the priest-king blessed the Israelites at the conclusion . . . (Deu 33:29)." [Note: Sailhamer, The Pentateuch . . ., p. 477.]
The blessing of the tribes follows this introduction.
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
(B) THE BLESSING OF MOSES
Deu 33:1-29
Besides the farewell speeches and the farewell song, we have in this chapter yet another closing utterance attributed to Moses. Here, as in the case of the song, we relegate critical matters to the note below.
We must notice in the first place the remarkable difference in tone and outlook between the blessing and the song of Moses. In the latter evil doing and approaching judgment are the burden; here the outward and inward condition of Israel leaves little to be desired. Satisfaction is breathed in every line, for both temporally and spiritually the state of the people is almost ideally happy. Nowhere is there a shadow; even on the horizon there is scarcely a cloud. Now even an optimist would need a background of actual prosperity to draw such a picture of idyllic happiness for any nation, and we may therefore conclude that the poem has in view one of the few halcyon periods of Israel, before social wrongs had ruined the yeomen farmers, or war and conquest had corrupted the powerful. The nation is as yet faithful to Yahweh, and possesses in peace the land which He had given them to inherit.
The central part of the poem is of course the ten blessings promised to the various tribes, but these are preceded by an introduction (Deu 33:2-5), in which the formation of the people is traced to Yahwehs revelation of Himself and His coming forth as their King. They are followed also by a concluding section (Deu 33:26-29), in which the God of Jeshurun is declared to be incomparable, and His people are depicted as supremely happy under His protecting care. The language is in parts obscure, and though the general scope is always plain, yet there are verses the meaning of which can only be conjectured. This is especially the case in the introduction. Of the five lines of Deu 33:2, the fourth and fifth as they stand are hardly intelligible; the fifth indeed is not intelligible at all. In Deu 33:3 again, while the first and second clauses are fairly clear, the third and fourth are as they stand untranslatable. But the general signification of the introductory verses (Deu 33:2-5) is that the Divine revelation of Himself which Yahweh bestowed upon His people as He came with them from Sinai, Paran, and Seir through the wilderness, and the establishment of the covenant which made Yahweh Israels King, together with the bestowal of an inheritance upon them, is the foundation and beginning of that happiness which is to be described. It is all traced back to the “dawning” of God upon them, His “shining out” upon them from Sinai, and Seir, and Paran. These are named simply as the most prominent ports in that region whence the people came out into Canaan, and where the great revelation had been bestowed. God had risen like the sun and had Shed forth light upon them there, so that they walked no more in darkness. The sight of God was, on this view, the great and fundamental fact in the history of the chosen people. They, like all who have seen that great sight, were henceforth separate from others, with different duties and obligations, with hopes and desires and joys unknown to all beside. And the ground of this condescension on the part of God was His love for His people. He loved them, and the saints among them were upheld by Him. By Moses He gave them a law, which was to hold from generation to generation; and He had crowned His gifts to them by becoming their King when the heads of the people entered into covenant with Him.
Then follow the blessings, beginning with good wishes for Reuben as the firstborn. But the tribe is not highly favored. It is however less severely dealt with than in Jacobs blessing. There instability and obscurity are foretold of it. Here it would seem as if the fortunes of the tribe were at the lowest ebb, and a wish is expressed that it may not be suffered to die out. From the earliest times the tribe of Reuben seems to have been tending to decay. At the first census taken under Moses the number of Reubenites capable of bearing arms was 46,500 men, {Num 1:21} at the second 43,730. {Num 26:7} Both passages are from P, and consequently this decadence of the tribe must have been present to that authors mind. In Davids day they had still possession of part of their heritage, but even then their best estate was past. They had allowed many Moabites to remain in the territory they conquered. These most certainly caused trouble and gained the upper hand in places, until before the days of Mesa, king of Moab, as we learn from his inscription, a great part of the cities formerly Reubenite were Moabite or Gadite hands. In Isa 15:1-9; Isa 16:1-14 again, Heshbon and Elealeh, cities still Reubenite in Mesas day, appear as Moabite, so that the bulk of the territory assigned to the tribe must have been lost. This record confirms the view that the blessing was written between Rehoboam and Jehoshaphat, and throws light upon our verse:-
“May Reuben live, and not die, So that his men be few.”
The blessing of Judah follows, but in contrast with the great destiny foretold for this tribe in Jacobs blessing what is here said is strangely short and unenthusiastic:-
“Hear, O Yahweh, Judahs voice, And bring him to his people; With his hands has he striven for it (his people); And a help against his enemies be thou.”
Some whose opinions we are bound to respect, as Oettli, think this refers merely to Judahs being appointed to lead the van of the invasion, as in Jdg 1:1; Jdg 20:8. In that case we should have to conceive that on some occasion Judah was absent leading the conquest, and got into dangerous circumstances, which are here referred to. But it would seem that any such temporary danger could hardly have a place here. In all the other blessings permanent conditions only are regarded; and the sole historical fact we really know that would explain this reference is the division of the kingdom. But, it may be said, all critics agree that the author of the blessing is a Northern Israelite: now we cannot suppose a Northern man to speak in this way of Judah, for it was the ten tribes that revolted from the house of David, not Judah from them. We must remember, however, that though that is how Scripture, which in this matter represents the Southern view, regards the matter, the Northern Israelites could look at the separation from another standpoint. To those even who were favorable to the Davidic house, and regretted the folly of Rehoboam, it might seem that Judah had first broken away from the kingdom as united under Saul; and the revolt under Jeroboam would appear to be only a resumption of the older state of things, from which Judah had again separated itself. What circumstance can be referred to in the request to hear Judahs voice cannot now be ascertained; but it is not at all unlikely that some indication of a wish for reunion, perhaps expressed in some public prayer, may have been given in the first period of the separation. The rest of the verse would fit this hypothesis as well as it fits the other, and I think with the light we at present have we must hold the reference to be as suggested.
With the eighth verse {Deu 33:8} the blessing of Levi (one of the two most heartfelt and sympathetic) begins. In it Yahweh is addressed thus:-
“Thy Urim and thy Thummim be to the men (i.e., tribe) of thy devoted one (ie., Moses or Aaron), Whom thou didst prove at Massah With whom thou didst strive at the waters of Meribah.”
In the last lines the relative pronoun is ambiguous, as it may refer either to “men,” for which in Hebrew we have the collective singular ish, or to “thy devoted one.” The last is the more probable; but in either case there is a superficial discrepancy here between the historical books and this statement. In Exo 17:1-7, as well as in Deuteronomy itself, it is the people who strove with Moses and proved or tempted Yahweh. On this account some would have us believe that a different account of the events at Massah and Meribah was in this writers mind. But that is the result of a mere itch for discovering discrepancies. It lies in the very nature of the case that there should be another side to it. The beginning was with the people; but just as the wandering in the wilderness is said to have been meant by God to prove Israel, so this insubordination of the people was meant to prove Moses or Aaron, and their failure to stand the proof made Yahweh strive with them. The verse, then, founds Levis claim to possess the chief oracle and to instruct Israel first of all upon their connection with Moses or Aaron, or both, since they had been exceptionally tried and had proved their devotion. The next verse, then, goes on to found it also on the faithfulness of the Levites, when they were called upon by Moses {Exo 32:26-29} to punish the people for their worship of the golden calf. In Deu 33:27 and Deu 33:29 of that chapter we find the same phrases,
Deu 33:9 -“Who (i.e., the tribe) said unto his father and to his mother, I have not seen him; Who recognized not his brother, and would know naught of his son; For they kept Thy commandment, And kept guard over Thy covenant.”
Being such-
Deu 33:10 -“Let them teach Jacob Thy judgments, And Israel Thy Torah; Let them put incense in Thy nostrils And whole burnt-offerings upon Thine altars.”
Here we have the whole priestly duties assigned to the Levites. They are to perform judicial functions; to give Torah, or instruction, by means of the Urim and Thummim and otherwise; to offer incense in the Holy Place, and sacrifices in the court of the Temple. As early as this, therefore (on any supposition we need regard, long before Deuteronomy), we find the Levites fully established as the priestly tribe. Before the earliest writing prophets this was so-a fact of the greatest importance for the history of Israelite religion. The remaining verse beseeches Yahweh to accept the work of Levis hands, and to smite down his enemies. Evidently when this was written special enmity was being shown to this tribe; and, as has been said already, the religious proceedings of Jeroboam I would be sufficient to call forth such a cry to Yahweh.
In Deu 33:12 the tribe of Benjamin is dealt with, and it is depicted as specially blessed by the Divine favor and the Divine presence. Yahweh covers him all the day long, and dwells between his shoulders. There can hardly be a doubt that the reference is to the situation of the Temple at Jerusalem, on the hill of Zion, towards the loftier boundary of Benjamins territory.
Deu 33:13-17 contain the blessing of Joseph, i.e., of the two tribes Ephraim and Manasseh.
Deu 33:13 -Blessed of Yahweh be his land By the precious things of heaven from above, By the deep which crouches beneath;
Deu 33:14 -By the precious things of the sun, And the precious things of the moons;
Deu 33:15 -And by the (precious things of the) tops of the ancient mountains And by the precious things of the everlasting hills;
Deu 33:16 -And by the precious things of the earth and its fullness. And may the good-will of Him that dwelt in the bush Come upon Josephs head, And upon the top of the head of the crowned among his brethren.
Deu 33:17 -May the firstborn of his ox be glorious; And the horns thereof like the horns of the wild-ox; With them may he gore the peoples, even all the earths ends together. These (i.e., thus blessed) are the myriads of Ephraim, And these the thousands of Manasseh.
Supreme fertility is to be his, and the favor of Yahweh is to rest upon him as the kingly tribe in Israel. The curious phrase at the beginning of the seventeenth verse has been supposed to be a reference to some individual, Joshua, Jeroboam II, or to the Ephraimite kings as a whole. But the subject of the blessing is the Josephite tribes, and there seems to be no good reason why the reference should be changed here. It cannot, therefore, refer to less than a whole tribe, and as according to Gen 48:14 Ephraim received the blessing of the firstborn, it must be Ephraim which is Josephs firstborn ox. This view is confirmed by the last clause of the verse, in which the myriads of Ephraim are spoken of, and only the thousands of Manasseh. Obviously this must refer to times like those of Omri, when the Israelite kingship was in its first youthful energy, and was extending conquest on every hand.
The benedictions which remain are addressed to Zebulun, Issachar, Gad, Dan, Naphtali, and Asher. They need little comment beyond close translation.
Deu 33:18 -And of Zebulun he said, Rejoice, Zebulun, in thy going out; And, Issachar, in thy tents.
Deu 33:19 -“They shall call the peoples unto the mountain; They shall offer sacrifices of righteousness: For they shall suck the abundance of the seas, And the hidden treasures of the sand.”
The territory of Zebulun stretched from the Sea of Galilee to the Mediterranean, probably quite down to the sea near Akko, in any case near enough to give it an active share in the sea traffic. Issachar, whose tribal land was the plain of Esdraelon, also shares in it; but the contrast between “thy going out” and “thy tents” implies that Zebulun took the more active part in the traffic. The reference in Deu 33:19, clauses a-and b, is obscure. As the Septuagint reads “they shall destroy” instead of “unto the mountain,” the text may be corrupt. It may perhaps be an allusion to the sacrificial feasts at inaugurated fairs to which surrounding peoples were called, as Stade suggests.
Deu 33:20 -And of Gad he said, Blessed be the enlarger of Gad: He dwelleth as a lioness, And teareth the arm, yea, the crown of the head.
Deu 33:21 -“And he looked out the first part for himself, Because there a (tribal) rulers portion lay ready; And he came with the heads of the people, He executed the justice of Yahweh, And His judgments in company with Israel.”
At this time Gad was in possession of a wide territory, and was famed for courage and success in war. His foresight in choosing the first of the conquered land as a worthy tribal portion is praised, and his faithfulness in carrying out his bargain to accompany the nation in its attack on the west Jordan land.
Deu 33:22 -“And of Dan he said, Dan is a lions whelp, Leaping forth from Bashan.”
This does not mean that Dans territory was Bashan, but only that his attack was as fierce and unexpected as that of a lion leaping forth from the crevices and caves of the rocks in Bashan.
Deu 33:23 -“And of Naphtali he said, O Naphtah, sated with favor, And full of the blessing of Yahweh: Possess thou the sea and the south.”
The soil in the territory of Naphtali was specially fruitful, in the region of Huleh and on the shore of the Sea of Gennesaret. These are the sea and the hot south part which the tribe is called upon to take as a possession, and because of which the favor of Yahweh and His blessing specially rested upon it.
Deu 33:24 -And of Asher he said, Blessed above children be Asher; May he be the favored of his brethren, And dip his feet in oil.
Deu 33:25 -“Iron and brass (be) thy bars; And as thy days (so may) thy strength (be).”
The last line is extremely doubtful. The word translated “thy strength” is really not known, and that meaning probably implies another reading; “thy bars” in the previous line is also doubtful. The reference to oil probably implies that the olive tree was specially fruitful, in the country inhabited by Asher, but why he should be specially favored of his brethren can now hardly be conjectured.
In the concluding verses we have an exaltation of Israels God and of His people. Speaking out of the time when Israel had driven out its enemies and was in full and undisturbed possession of its heritage (Deu 33:28), the poet declares to Jeshurun how incomparable God is. He rides upon the heaven to bring help to them, and He comes in the clouds with majesty. The God of old time is Israels refuge or dwelling, covering him from above, and beneath, i.e., on the earth. His everlasting arms bear His people, up in their weariness, and shelter them there against all foes. He has proved this by thrusting out before them, and by commanding them to destroy, their enemies.
Deu 33:28 -And so Israel came to dwell in safety, The fountain of Jacob alone, In a land of corn and wine; Yea, His heavens drop down dew.
Deu 33:29 -“Happy art thou, O Israel: Who is like unto thee? A people saved by Yahweh, The shield of thy help And the sword of thy majesty! Thine enemies shall feign friendship to thee; And thou shalt tread upon their high places.”