Text -- Deuteronomy 33:1-23 (NET)

Introduction to the Blessing of Moses

33:1 This is the blessing Moses the man of God pronounced upon the Israelites before his death.

A Historical Review

33:2 He said: The Lord came from Sinai and revealed himself to Israel from Seir. He appeared in splendor from Mount Paran, and came forth with ten thousand holy ones. With his right hand he gave a fiery law to them. 33:3 Surely he loves the people; all your holy ones are in your power. And they sit at your feet, each receiving your words. 33:4 Moses delivered to us a law, an inheritance for the assembly of Jacob. 33:5 The Lord was king over Jeshurun, when the leaders of the people assembled, the tribes of Israel together.

Blessing on Reuben

33:6 May Reuben live and not die, and may his people multiply.

Blessing on Judah

33:7 And this is the blessing to Judah. He said, Listen, O Lord, to Judah’s voice, and bring him to his people. May his power be great, and may you help him against his foes.

Blessing on Levi

33:8 Of Levi he said: Your Thummim and Urim belong to your godly one, whose authority you challenged at Massah, and with whom you argued at the waters of Meribah. 33:9 He said to his father and mother, “I have not seen him,” and he did not acknowledge his own brothers or know his own children, for they kept your word, and guarded your covenant. 33:10 They will teach Jacob your ordinances and Israel your law; they will offer incense as a pleasant odor, and a whole offering on your altar. 33:11 Bless, O Lord, his goods, and be pleased with his efforts; undercut the legs of any who attack him, and of those who hate him, so that they cannot stand.

Blessing on Benjamin

33:12 Of Benjamin he said: The beloved of the Lord will live safely by him; he protects him all the time, and the Lord places him on his chest.

Blessing on Joseph

33:13 Of Joseph he said: May the Lord bless his land with the harvest produced by the sky, by the dew, and by the depths crouching beneath; 33:14 with the harvest produced by the daylight and by the moonlight; 33:15 with the best of the ancient mountains and the harvest produced by the age-old hills; 33:16 with the harvest of the earth and its fullness and the pleasure of him who resided in the burning bush. May blessing rest on Joseph’s head, and on the top of the head of the one set apart from his brothers. 33:17 May the firstborn of his bull bring him honor, and may his horns be those of a wild ox; with them may he gore all peoples, all the far reaches of the earth. They are the ten thousands of Ephraim, and they are the thousands of Manasseh.

Blessing on Zebulun and Issachar

33:18 Of Zebulun he said: Rejoice, Zebulun, when you go outside, and Issachar, when you are in your tents. 33:19 They will summon peoples to the mountain, there they will sacrifice proper sacrifices; for they will enjoy the abundance of the seas, and the hidden treasures of the shores.

Blessing on Gad

33:20 Of Gad he said: Blessed be the one who enlarges Gad. Like a lioness he will dwell; he will tear at an arm– indeed, a scalp. 33:21 He has selected the best part for himself, for the portion of the ruler is set aside there; he came with the leaders of the people, he obeyed the righteous laws of the Lord and his ordinances with Israel.

Blessing on Dan

33:22 Of Dan he said: Dan is a lion’s cub; he will leap forth from Bashan.

Blessing on Naphtali

33:23 Of Naphtali he said: O Naphtali, overflowing with favor, and full of the Lord’s blessing, possess the west and south.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 33:1

He is said to bless them, by praying to God with faith for his blessing upon them; and by foretelling the blessings which God would confer upon them. And Moses calls himself here the man of God, that is, the servant or prophet of God, to acquaint them that the following prophecies were not his own inventions, but divine inspirations.

Wesley: Deu 33:1

The several tribes: only Simeon is omitted, either in detestation of their parent Simeon's bloody carriage, for which Jacob gives that tribe a curse rather than a blessing, in Gen 49:5-7. Or, because that tribe had no distinct inheritance, but was to have its portion in the tribe of Judah, Jos 19:1.

Wesley: Deu 33:2

Namely, to the Israelites, manifested himself graciously and gloriously among them.

Wesley: Deu 33:2

Beginning at Sinai, where the first appearance of God was, and so going on with them to Seir and Paran.

Wesley: Deu 33:2

He appeared or shewed himself, as the sun doth when it riseth.

Wesley: Deu 33:2

From the mountain or land of Edom, to which place the Israelites came, Num 20:14, &c. and from thence God led them on towards the land of promise, and then gloriously appeared for them in subduing Sihon and Og before them. But because the land of Edom is sometimes taken more largely, and so reacheth even to the Red - sea, and therefore mount Sinai was near to it, and because Paran was also near Sinai, being the next station into which they came from the wilderness of Sinai: all this verse may belong to God's appearance in mount Sinai, where that glorious light which shone upon mount Sinai directly, did in all probability scatter its beams into adjacent parts, such as Seir and Paran were. And if so, this is only a poetical expression of the same thing in divers words, and God coming or rising or shining from or to or in Sinai and Seir and Paran note one and the same illustrious action of God appearing there with ten thousands of his saints or holy angels, and giving a fiery law to them.

Wesley: Deu 33:2

A place where God eminently manifested his presence and goodness both in giving the people flesh which they desired, and in appointing the seventy elders and pouring forth his spirit upon them.

Wesley: Deu 33:2

That is, with a great company of holy angels, Psa 68:17; Dan 7:10, which attended upon him in this great and glorious work of giving the law, as may be gathered from Act 7:53; Gal 3:19.

Wesley: Deu 33:2

Which both wrote the law and gave it to men. An allusion to men who ordinarily write and give gifts with their right hand.

Wesley: Deu 33:2

The law is called fiery, because it is of a fiery nature purging and searching and inflaming, to signify that fiery wrath which it inflicteth upon sinners for the violation of it, and principally because it was delivered out of the midst of the fire.

Wesley: Deu 33:3

The tribes of Israel. The sense is, this law, though delivered with fire and smoke and thunder, which might seem to portend nothing but hatred and terror, yet in truth was given to Israel, in great love, as being the great mean of their temporal and eternal salvation. Yea, he, embraced the people, and laid them in his bosom! so the word signifies, which speaks not only the dearest love, but the most tender and careful protection. All God's saints or holy ones, that is, his people, were in thy hand, that is, under God's care to protect, direct and govern them. These words are spoken to God: the change of persons, his and thy, is most frequent in the Hebrew tongue. This clause may farther note God's kindness to Israel, in upholding them when the fiery law was delivered, which was done with so much terror that not only the people were ready to sink under it, but even Moses did exceedingly fear and quake. But God sustained both Moses and the people, in or by his hand, whereby he in a manner covered them that no harm might come to them.

Wesley: Deu 33:3

Like scholars to receive instructions. He alludes to the place where the people waited when the law was delivered, which was at the foot of the mount.

Wesley: Deu 33:3

Of the people will receive or submit to thy instructions and commands. This may respect either, the peoples promise when they heard the law, that they would hear and do all that was commanded. Or, their duty to do so.

Wesley: Deu 33:4

He speaks this of himself in the third person, which is very usual in the Hebrew language. The law is called their inheritance, because the obligation of it was hereditary, passing from parents to their children, and because this was the best part of their inheritance, the greatest of all those gifts which God bestowed upon them.

Wesley: Deu 33:5

Moses was their king not in title, but in reality, being under God, their supreme governor, and law giver.

Wesley: Deu 33:5

When the princes and people met together for the management of public affairs, Moses was owned by them as their king and lawgiver.

Wesley: Deu 33:6

Though Reuben deserve to be cut off or greatly diminished and obscured, according to Jacob's prediction, Gen 49:4, yet God will spare them and give them a name and portion among the tribes of Israel, and bless them with increase of their numbers. All the ancient paraphrasts refer this to the other world, so far were they from expecting temporal blessings only. Let Reuben live in life eternal, says Onkelos, and not die the second death. Let Reuben live in this world, so Jonathan and the Jerusalem Targum, and not die that death which the wicked die in the world to come.

Wesley: Deu 33:7

God will hear his prayer for the accomplishment of those great things promised to that tribe, Gen 49:8-12. This implies the delays and difficulties Judah would meet with, that would drive him to his prayers, which would be with success.

Wesley: Deu 33:7

When he shall go forth to battle against his enemies and shall fall fiercely upon them, as was foretold, Gen 49:8-9. Bring him back with honour and victory, to his people, to the rest of his tribe who were left at home when their brethren went to battle: and to his brethren the other tribes of Israel.

Wesley: Deu 33:7

This tribe shall be so numerous and potent that it shall suffice to defend itself without any aid, either from foreign nations or from other tribes; as appeared when this tribe alone was able to grapple with nine or ten of the other tribes.

Wesley: Deu 33:7

Thou wilt preserve this tribe in a special manner, so that his enemies shall not be able to ruin it, as they will do other tribes, and that for the sake of the Messiah who shall spring out of it.

Wesley: Deu 33:8

The Thummim and the Urim, which are thine, O Lord by special institution and consecration, (by which he understands the ephod in which they were put, and the high priesthood, to which they were appropriated, and withal the gifts and graces signified by the Urim and Thummim, and necessary for the discharge of that high - office) shall be with thy holy one, that is, with that priest, whom thou hast consecrated to thyself, and who is holy in a more peculiar manner than all the people were; that is, the priesthood shall be confined to and continued in Aaron's family.

Wesley: Deu 33:8

Altho' thou didst try him, and rebuke him, yet thou didst not take away the priesthood from him.

Wesley: Deu 33:8

Not at that Massah mentioned Exo 17:7, which is also called Meribah, but at that other Meribah, Num 20:13.

Wesley: Deu 33:8

Whom thou didst reprove and chastise.

Wesley: Deu 33:9

That is, I have no respect unto them. The sense is, who followed God and his command fully, and executed the judgment enjoined by God without any respect of persons, Exo 32:26-27.

Wesley: Deu 33:9

When the rest broke their covenant with God by that foul sin of idolatry with the calf, that tribe kept themselves pure from that infection, and adhered to God and his worship.

Wesley: Deu 33:11

Because he hath no inheritance of his own and therefore wholly depends upon thy blessing.

Wesley: Deu 33:11

All his holy administrations, which he fitly calls the work of his hands, because a great part of the service of the Levites and priests was done by the labour of their hand and body, whereas the service of evangelical ministers is more spiritual and heavenly.

Wesley: Deu 33:11

He pray's thus earnestly for them, because he foresaw they who were to teach and reprove, and chastise others would have many enemies, and because they were under God, the great preservers and upholders of religion, and their enemies were the enemies of religion itself.

Wesley: Deu 33:12

Benjamin is put next to Levi, because the temple, where the work of the Levites lay, was upon the edge of the lot of this tribe. And 'tis put before Joseph, because of the dignity of Jerusalem, (part of which was in this lot) above Samaria, which was in the tribe of Ephraim: likewise because Benjamin adhered to the house of David and to the temple of God, when the rest of the tribes deserted both.

Wesley: Deu 33:12

So called in allusion to their father Benjamin who was the beloved of his father Jacob; and because of the kindness of God to this tribe which appeared both in this, that they dwelt in the best part of the land, as Josephus affirms, and in the following privilege.

Wesley: Deu 33:12

Shall have his lot nigh to God's temple, which was both a singular comfort and safeguard to him.

Wesley: Deu 33:12

Shall protect that tribe continually while they cleave to him.

Wesley: Deu 33:12

The Lord shall dwell, that is, his temple shall be placed, between his shoulders, that is, in his portion, or between his border's as the word shoulder is often used. And this was truly the situation of the temple, on both sides whereof was Benjamin's portion. And though mount Sion was in the tribe of Judah, yet mount Moriah, on which the temple was built, was in the tribe of Benjamin.

Wesley: Deu 33:13

Including both Ephraim and Manasseh. In Jacob's blessing that of Joseph's is the largest. And so it is here.

Wesley: Deu 33:13

His portion shall be endowed with choice blessings from God.

Wesley: Deu 33:13

That is, the precious fruits of the earth brought forth by the influences of heaven, the warmth of the sun, and the rain which God will send from heaven.

Wesley: Deu 33:13

The springs of water bubbling out of the earth: perhaps it may likewise refer to the great deep, the abyss of waters, which is supposed to be contained in the earth.

Wesley: Deu 33:14

Which opens and warms the earth, cherishes and improves and in due time ripens the seeds and fruits of it.

Wesley: Deu 33:14

Which by its moisture refreshes and promotes them. Heb. Of the moons, or months, that is, which it bringeth forth in the several months or seasons of the year.

Wesley: Deu 33:15

That is, the excellent fruits, as grapes, olives, figs, &c. which delight in mountains, growing upon, or the precious minerals contained in, their mountains and hills called ancient and lasting, that is, such as have been from the beginning of the world, and are likely to continue to the end of it, in opposition to those hills or mounts which have been cast up by man.

Wesley: Deu 33:16

And in general for all the choice fruits which the land produceth in all the parts of it, whither hills or valleys.

Wesley: Deu 33:16

That is, the plants and cattle and all creatures that grow, increase, and flourish in it.

Wesley: Deu 33:16

For all other effects of the good will and kindness of God who not long since did for a time dwell or appear in the bush to me in order to the relief of his people, Exo 3:2.

Wesley: Deu 33:16

That is, of Joseph's posterity.

Wesley: Deu 33:16

His brethren separated him from them by making him a slave, and God distinguished him from them by making him a prince. The preceeding words might be rendered, My dweller in the bush. That was an appearance of the divine majesty to Moses only, in token of his particular favour. Many a time had God appeared to Moses; but now he is just dying, he seems to have the most pleasing remembrance, of the first time that he saw the visions of the Almighty. It was here God declared himself the God of Abraham, Isaac and Jacob, and so confirmed the promise made to the father, that promise which our Lord shews, reaches as far as the resurrection and eternal life.

Wesley: Deu 33:17

Or young bull, which is a stately creature, and was therefore formerly used as an emblem of royal majesty. This seems to note the kingdom which Ephraim should obtain in Jeroboam and his successors.

Wesley: Deu 33:17

His strength and power shall be very great.

Wesley: Deu 33:17

All that shall oppose him, and particularly the Canaanites.

Wesley: Deu 33:17

Of the land of Canaan. Though Manasseh be now more numerous, yet Ephraim shall shortly outstrip him, as was foretold Gen 48:17-19.

Wesley: Deu 33:18

Thou shalt prosper and have cause of rejoicing.

Wesley: Deu 33:18

To war, as this phrase is often used. To sea, in way of traffick, because their portion lay near the sea. And in both respects his course is opposite to that of Issachar, who was a lover of peace and pasturage. He is here joined with Zebulun, both because they were brethren by father and mother too, and because their possessions lay near together.

Wesley: Deu 33:18

Thou shalt give thyself to the management of laud and cattle, living quietly in thy own possessions.

Wesley: Deu 33:19

Zebulun of whom Moses takes more special notice. And so having dispatched Issachar in two words, he returns to Zebulun.

Wesley: Deu 33:19

the Gentiles, either those of Galilee, which was called Galilee of the Gentiles, who were their neighbours; or people of other nations, with whom they had commerce, which they endeavoured to improve in persuading them to worship the true God.

Wesley: Deu 33:19

That is, to the temple, which Moses knew was to be seated upon a mountain.

Wesley: Deu 33:19

Such as God requires. Their trafficking abroad with Heathen nations shall not make them forget their duty at home, nor shall their distance from the place of sacrifice hinder them from coming to it to discharge that duty.

Wesley: Deu 33:19

They shall grow rich by the traffick of the sea, and shall consecrate themselves and their riches to God.

Wesley: Deu 33:19

Such precious things as either Are contained in the sand of the sea and rivers, in which sometimes there is mixed a considerable quantity of gold and silver. Or, Such as grow in the sea, or are fetched from the sandy bottom of it, as pearls, coral, ambergrease. Or, Such as being cast into the sea by shipwreck are cast upon the shore by the workings of the sea. It were well, if the enlargement of our trade with foreign countries, were made to contribute to the spreading of the gospel.

Wesley: Deu 33:20

That bringeth him out of his straits amid troubles, which he was often engaged in, because he was encompassed with potent enemies.

Wesley: Deu 33:20

Safe and secure from his enemies, and terrible to them when they rouse and molest him.

Wesley: Deu 33:20

Utterly destroys his enemies, both the head, the seat of the crown, their dignity and principality, and the arm, the subject of strength and instrument of action; both chief princes, and their subjects.

Wesley: Deu 33:21

The first fruits of the land of promise, the country of Sihon, which was first conquered, which he is said to provide for himself, because he desired and obtained it of Moses.

Wesley: Deu 33:21

giver - Of Moses, whose portion this is called, either because this part of the land beyond Jordan was the only part of the land which Moses was permitted to enter upon: or because it was given him by Moses, whereas the portions beyond Jordan were given to the several tribes by Joshua according to the direction of the lot.

Wesley: Deu 33:21

Heb. hid or protected: for their wives and children were secured in their cities, while many of their men went over to the war in Canaan.

Wesley: Deu 33:21

He went, or he will go, to the war in Canaan, with the princes, or captains, or rulers of the people of Israel, that is, under their command and conduct, as indeed they did; or with the first of the people; or, in the front of the people, as the Syriack renders it; for this tribe and their brethren whose lot fell beyond Jordan, were to march into Canaan before their brethren.

Wesley: Deu 33:21

The just judgment of God against the Canaanites, as the rest of the Israelites did.

Wesley: Deu 33:22

Courageous, and generous, and strong, and successful against his enemies.

Wesley: Deu 33:22

From Bashan, because there were many and fierce lions in those parts, whence they used to come forth and leap upon the prey. Or this may refer either to the particular victories obtained by Samson, who was of the tribe of Dan, or to a more general achievement of that tribe, when a party of them surprised Laish, which lay in the farthest part of the land of Canaan from them. And the mountain of Bashan lying not far from that city, from whence they probably made their descent upon it, thus leaping from Basham.

Wesley: Deu 33:23

With the favour of God. That only is the favour that satisfies the soul. They are happy indeed that have the favour of God; and they shall have it, that place their satisfaction in it.

Wesley: Deu 33:23

Not Only with corn, wine and oil, the fruit of the blessing, but with the blessing itself, the grace of God, according to his promise and covenant.

Wesley: Deu 33:23

Or, the sea and the south. This is not to be understood of the place, that his lot should fall there, for he was rather in the east and north of the land; but of the pleasures and commodities of the west or of the sea, which were conveyed to him from his neighbour Zebulun; and of the south, that is, from the southern tribes and parts of Canaan, which were brought to him down the river Jordan, and both sorts of commodities were given him in exchange for the fruitful rich soil which he had in great abundance.

JFB: Deu 33:1

This was a common designation of a prophet (1Sa 2:27; 1Sa 9:6), and it is here applied to Moses, when, like Jacob, he was about to deliver ministerially before his death, a prophetic benediction to Israel.

JFB: Deu 33:2-4

Under a beautiful metaphor, borrowed from the dawn and progressive splendor of the sun, the Majesty of God is sublimely described as a divine light which appeared in Sinai and scattered its beams on all the adjoining region in directing Israel's march to Canaan. In these descriptions of a theophania, God is represented as coming from the south, and the allusion is in general to the thunderings and lightnings of Sinai; but other mountains in the same direction are mentioned with it. The location of Seir was on the east of the Ghor; mount Paran was either the chain on the west of the Ghor, or rather the mountains on the southern border of the desert towards the peninsula [ROBINSON]. (Compare Jdg 5:4-5; Psa 68:7-8; Hab 3:3).

JFB: Deu 33:2-4

Rendered by some, "with the ten thousand of Kadesh," or perhaps better still, "from Meribah" [EWALD].

JFB: Deu 33:2-4

So called both because of the thunder and lightning which accompanied its promulgation (Exo 19:16-18; Deu 4:11), and the fierce, unrelenting curse denounced against the violation of its precepts (2Co 3:7-9). Notwithstanding those awe-inspiring symbols of Majesty that were displayed on Sinai, the law was really given in kindness and love (Deu 33:3), as a means of promoting both the temporal and eternal welfare of the people. And it was "the inheritance of the congregation of Jacob," not only from the hereditary obligation under which that people were laid to observe it, but from its being the grand distinction, the peculiar privilege of the nation.

JFB: Deu 33:6

Although deprived of the honor and privileges of primogeniture, he was still to hold rank as one of the tribes of Israel. He was more numerous than several other tribes (Num 1:21; Num 2:11). Yet gradually he sank into a mere nomadic tribe, which had enough to do merely "to live and not die." Many eminent biblical scholars, resting on the most ancient and approved manuscripts of the Septuagint, consider the latter clause as referring to Simeon; "and Simeon, let his men be few," a reading of the text which is in harmony with other statements of Scripture respecting this tribe (Num 25:6-14; Num 1:23; Num 26:14; Jos 19:1).

JFB: Deu 33:7

Its general purport points to the great power and independence of Judah, as well as its taking the lead in all military expeditions.

JFB: Deu 33:8-10

The burden of this blessing is the appointment of the Levites to the dignified and sacred office of the priesthood (Lev 10:11; Deu 22:8; Deu 17:8-11), a reward for their zeal in supporting the cause of God, and their unsparing severity in chastising even their nearest and dearest relatives who had participated in the idolatry of the molten calf (Exo 32:25-28; compare Mal 2:4-6).

JFB: Deu 33:12

A distinguishing favor was conferred on this tribe in having its portion assigned near the temple of God.

JFB: Deu 33:12

That is, on his sides or borders. Mount Zion, on which stood the city of Jerusalem, belonged to Judah; but Mount Moriah, the site of the sacred edifice, lay in the confines of Benjamin.

JFB: Deu 33:13-17

The territory of this tribe, diversified by hill and dale, wood and water, would be rich in all the productions--olives, grapes, figs, &c., which are reared in a mountainous region, as well as in the grain and herbs that grow in the level fields. "The firstling of the bullock and the horns of the unicorn" (rhinoceros), indicate glory and strength, and it is supposed that under these emblems were shadowed forth the triumphs of Joshua and the new kingdom of Jeroboam, both of whom were of Ephraim (compare Gen 48:20).

JFB: Deu 33:18-19

On commercial enterprises and voyages by sea.

JFB: Deu 33:18-19

Preferring to reside in their maritime towns.

JFB: Deu 33:19

Both tribes should traffic with the Phœnicians in gold and silver, pearl and coral, especially in murex, the shellfish that yielded the famous Tyrian dye, and in glass, which was manufactured from the sand of the river Belus, in their immediate neighborhood.

JFB: Deu 33:20-21

Its possessions were larger than they would have been had they lain west of Jordan; and this tribe had the honor of being settled by Moses himself in the first portion of land conquered. In the forest region, south of the Jabbok, "he dwelt as a lion" (compare Gen 30:11; Gen 49:19). Notwithstanding, they faithfully kept their engagement to join the "heads of the people" [Deu 33:21] in the invasion of Canaan.

JFB: Deu 33:22

His proper settlement in the south of Canaan being too small, he by a sudden and successful irruption, established a colony in the northern extremity of the land. This might well be described as the leap of a young lion from the hills of Bashan.

JFB: Deu 33:23

The pleasant and fertile territory of this tribe lay to "the west," on the borders of lakes Merom and Chinnereth, and to "the south" of the northern Danites.

Clarke: Deu 33:1

And this is the blessing wherewith Moses - blessed, etc. - 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 splendor, 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, etc

3.    The next place is Paran, where the glory of the Lord appeared before all the children of Israel, Num 14:10

Instead of he came with ten thousand saints, by which our translators have rendered מרבבת קדש meribeboth kodesh , Dr. Kennicott reads Meribah-Kadesh, the name of a place: for we find that, towards the end of forty years, the Israelites came to Kadesh, Num 20:1, which was also called Meribah, on account of their contentious opposition to the determinations of God in their favor, Num 20:13; and there the glory of the Lord again appeared, as we are informed Num 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.

Clarke: Deu 33:1

And this is the blessing wherewith Moses, the man of God, blessed the children of Israel before his death - And he sai

Deu 33:2. Jehovah came from Sinai, And he arose upon them from Seir; He shone forth from Mount Paran, And he came from Meribah-kadesh: From his right hand a fire shone forth upon them

Deu 33:3. Truly, he loved the people, And he blessed all his saints For they fell down at his feet, And they received of his words

Deu 33:4. He commanded us a law, The inheritance of the congregation of Jacob

Deu 33:5. And he became king in Jeshurun; When the heads of the people were assembled, Together with the tribes of Israel

We have already seen that Dr. Kennicott reads מריבה קדש Meribah -Kadesh , the name of a place, instead of מרבבת קדש meribeboth kodesh , which, by a most unnatural and forced construction, our version renders ten thousands of saints, a translation which no circumstance of the history justifies. Instead of a fiery law, אש דת esh dath , he reads, following the Samaritan version, אש אור esh ur , a fire shining out upon them. In vindication of this change in the original, it may be observed

1.    That, though דת dath signifies a law, yet it is a Chaldee term, and appears nowhere in any part of the sacred writings previously to the Babylonish captivity: תורה torah being the term constantly used to express the Law, at all times prior to the corruption of the Hebrew, by the Chaldee

2.    That the word itself is obscure in its present situation, as the Hebrew Bibles write it and esh in one word אשדת eshdath , which has no meaning; and which, in order to give it one, the Massorah directs should be read separate, though written connected

3.    That the word is not acknowledged by the two most ancient versions, the Septuagint and Syriac

4.    That in the parallel place, Hab 3:3, Hab 3:4, a word is used which expresses the rays of light, קרנים karnayim , horns, that is, splendours, rays, or effulgence of light

5.    That on all these accounts, together with the almost impossibility of giving a rational meaning to the text as it now stands, the translation contended for should be adopted

Instead of All his saints are in his hand, Dr. Kennicott reads, He blessed all his saints - changing בידך beyadecha , into ברך barach , he blessed, which word, all who understand the Hebrew letters will see, might be easily mistaken for the other; the ד daleth and the ר resh being, not only in MSS., but also in printed books, often so much alike, that analogy alone can determine which is the true letter; and except in the insertion of the י yod , which might have been easily mistaken for the apex at the top of the ב beth very frequent in MSS., both words have the nearest resemblance. To this may be added, that the Syriac authorizes this rendering. Instead of לרגՀœך leraglecha , and מדברתיך middabberotheycha , Thy feet, and Thy words, Dr. Kennicott reads the pronouns in the third person singular, לרגליו leraglaiv and מדברותיו middabberothaiv , His feet, His words, in which he is supported both by the Septuagint and Vulgate. He also changes ישא yissa , He shall receive, into ישאו yisseu , They shall receive. He contends also that משה Mosheh , Moses, in the fourth verse, was written by mistake for the following word מורשה morashah , inheritance; and when the scribe found he had inserted a wrong word, he added the proper one, and did not erase the first. The word Moses, he thinks, should therefore be left out of the text, as it is improbable that he should here introduce his own name; and that if the word be allowed to be legitimate, then the word king must apply to him, and not to God, which would be most absurd. See Kennicott’ s first Dissertation, p. 422, etc.

Clarke: Deu 33:3

Yea, he loved the people - This is the inference which Moses makes from those glorious appearances, that God truly loved the people; and that all his saints, קדשיו kedoshaiv , the people whom he had consecrated to himself, were under his especial benediction; and that in order to make them a holy nation, God had displayed his glory on Mount Sinai, where they had fallen prostrate at his feet with the humblest adoration, sincerely promising the most affectionate obedience; and that God had there commanded them a law which was to be the possession and inheritance of the children of Jacob, Deu 33:4. And to crown the whole, he had not only blessed them as their lawgiver, but had also vouchsafed to be their king, Deu 33:5

Dr. Kennicott proposes to translate the whole five verses thus: -

Clarke: Deu 33:6

Let Reuben live, and not die - Though his life and his blessings have been forfeited by his transgression with his father’ s concubine, Gen 49:3, Gen 49:4; and in his rebellion with Korah, Num 16:1-3, etc., let him not become extinct as a tribe in Israel. "It is very usual,"says Mr. Ainsworth, "in the Scripture, to set down things of importance and earnestness, by affirmation of the one part, and denial of the other; Isa 38:1 : Thou shalt die, and not live; Num 4:19 : That they may live, and not die; Psa 118:17 : I shall not die, but live; Gen 43:8 : That we may live, and not die; Jer 20:14 : Cursed be the day - let not that day be blessed; 1Jo 2:4 : He is a liar, and the truth is not in him; 1Jo 2:27 : Is truth, and no lie; Joh 1:20 : He confessed, and denied not; 1Sa 1:11 : Remember me, and not forget thy handmaid; Deu 9:7 : Remember, forget not; Deu 32:6 : O foolish people, and unwise. In all these places it is evident that there is a peculiar emphasis in this form of expression, as if he had said, Let him not only not die, but let him live in great and increasing peace and prosperity. Do not only not forget me, but keep me continually in remembrance. He denied not, but confessed Fully and Particularly. O foolish people - silly and stupid, and unwise - destitute of all true wisdom.

Clarke: Deu 33:6

And let not his men be few - It is possible that this clause belongs to Simeon. In the Alexandrian copy of the Septuagint the clause stands thus: Και Συμεων εστω πολυς εν αριτμῳ, and let Simeon be very numerous, but none of the other versions insert the word. As the negative particle is not in the Hebrew, but is supplied in our translation, and the word Simeon is found in one of the most ancient and most authentic copies of the Septuagint version; and as Simeon is nowhere else mentioned here, if not implied in this place, probably the clause anciently stood: Let Reuben live, and not die; but let the men of Simeon be few. That this tribe was small when compared with the rest, and with what it once was, is evident enough from the first census, taken after they came out of Egypt, and that in the plains of Moab nearly forty years after. In the first, Simeon was 59,300; in the last, 22,200, a decrease of 37,100 men!

Clarke: Deu 33:7

And this is the blessing of Judah - Though the word blessing is not in the text, yet it may be implied from Deu 33:1; but probably the words, he spake, are those which should be supplied: And this he spake of Judah, Lord, hear the voice of Judah; that is, says the Targum, receive his prayer when he goes out to battle, and let him be brought back in safety to his own people. Let his hands be sufficient for him - let him have a sufficiency of warriors always to support the tribe, and vindicate its rights; and let his enemies never be able to prevail against him! Three things are expressed here

1.    That the tribe of Judah, conscious of its weakness, shall depend on the Most High, and make prayer and supplication to him

2.    That God will hear such prayer; and

3.    That his hands shall be increased, and that he shall prevail over his enemies. This blessing has a striking affinity with that which this tribe received from Jacob, Gen 49:9; and both may refer to our blessed Lord, who sprang from this tribe, as is noticed on the above passage, who has conquered our deadly foes by his death, and whose praying posterity ever prevail through his might.

Clarke: Deu 33:8

Of Levi he said - Concerning the Urim and Thummim, see Exo 28:30 (note)

Clarke: Deu 33:8

Thy holy one - Aaron primarily, who was anointed the high priest of God, and whose office was the most holy that man could be invested with

Therefore Aaron was called God’ s holy one, and the more especially so as he was the type of the Most Holy and blessed Jesus, from whom the Urim - all light and wisdom, and Thummim - all excellence, completion, and perfection, are derived

Clarke: Deu 33:8

Whom thou didst prove, etc. - God contended with Aaron as well as with Moses at the waters of Meribah, and excluded him from the promised land because he did not sanctify the Lord before the people

From the words of St. Paul, 1Co 10:8-12, it is evident that these words, at least in a secondary sense, belong to Christ. He is the Holy One who was tempted by them at Massah, who suffered their manners in the wilderness, who slew 23,000 of the most incorrigible transgressors, and who brought them into the promised land by his deputy, Joshua, whose name and that of Jesus have the same signification.

Clarke: Deu 33:9

Who said unto his father, etc. - There are several difficulties in this and the following verses. Some think they are spoken of the tribe of Levi; others, of all the tribes; others, of the Messiah, etc.; but several of the interpretations founded on these suppositions are too recondite, and should not be resorted to till a plain literal sense is made out. I suppose the whole to be primarily spoken of Aaron and the tribe of Levi. Let us examine the words in this way, Who said unto his father, etc. The law had strictly enjoined that if the father, mother, brother, or child of the high priest should die, he must not mourn for them, but act as if they were not his kindred; see Lev 21:11, Lev 21:12. Neither must Aaron mourn for his sons Nadab and Abihu, etc., though not only their death, but the circumstances of it, were the most afflicting that could possibly affect a parent’ s heart. Besides, the high priest was forbidden, on pain of death, to go out from the door of the tabernacle, Lev 10:2-7, for God would have them more to regard their function (as good Mr. Ainsworth observes) and duty in his service, than any natural affection whatever. And herein Christ was figured, who, when he was told that his mother and brethren stood without, and wished to speak with him, said: "Who is my mother, and who are my brethren? whosoever shall do the will of my father who is in heaven, the same is my brother, and sister, and mother;"Mat 12:46-50. It is likely also that Moses may refer here to the fact of the Levites, according to the command of Moses, killing every man his brother, friend, neighbor, and even son, who had sinned in worshipping the golden calf, Exo 32:26; and in this way the Chaldee paraphrast understands the words.

Clarke: Deu 33:10

They shall teach Jacob, etc. - This was the office of the Levites, to teach, by their significant service and typical ceremonies, the way of righteousness and truth to the children of Israel. And of their faithfulness in this respect God bears testimony by the prophet, "My covenant was with him of life and peace,"Mal 2:5; and, "The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity;"Mal 2:6. These words are a sufficient comment on the words of the text.

Clarke: Deu 33:11

Bless, Lord, his substance - The blessing of God to the tribe of Levi was peculiarly necessary, because they had no inheritance among the children of Israel, and lived more immediately than others upon the providence of God. Yet, as they lived by the offerings of the people and the tithes, the increase of their substance necessarily implied the increase of the people at large: the more fruitful the land was, the more abundant would the tithes of the Levites be; and thus in the increased fertility of the land the substance of Levi would be blessed.

Clarke: Deu 33:12

Of Benjamin - the beloved of the Lord - Alluding to his being particularly beloved of his father Jacob, Gen 49:27, etc

Clarke: Deu 33:12

Shall dwell in safety by him - That is, by the Lord, whose temple, which is considered as his dwelling-place, was in the tribe of Benjamin, for a part of Jerusalem belonged to this tribe

Clarke: Deu 33:12

Shall cover him all the day - Be his continual protector; and he shall dwell between his shoulders - within his coasts, or in his chief city, viz., Jerusalem, where the temple of God was built, on his mountains Zion and Moriah, here poetically termed his shoulders

Some object to our translation of the Hebrew ידיד yedid by the term beloved, and think the original should be divided as it is in the Samaritan, יד יד yad yad , the hand, even the hand of the Lord shall dwell for safety or protection, עליו alaiv , upon him. This makes a good sense, and the reader may choose.

Clarke: Deu 33:13

Blessed - be his land - The whole of this passage certainly relates to the peculiar fertility of the soil in the portion that fell to this tribe which, the Jews say, yielded a greater abundance of all good things than any other part of the promised land

Clarke: Deu 33:13

The precious things of heaven - The peculiar mildness and salubrity of its atmosphere

Clarke: Deu 33:13

For the dew - A plentiful supply of which was a great blessing in the dry soil of a hot climate. The deep that coucheth beneath - Probably referring to the plentiful supply of water which should be found in digging wells: hence the Septuagint have αβυσσων πηγων, fountains of the deeps. Some suppose there has been a slight change made in the word מטל mittal , for the dew, which was probably at first מעל meal , From Above, and then the passage would read thus: For the precious things of heaven From Above, and for the deep that coucheth Beneath. This reading is confirmed by several of Kennicott’ s and De Rossi’ s MSS. The Syriac and Chaldee have both readings: The dew of heaven from above.

Clarke: Deu 33:14

The precious fruits brought forth by the sun - All excellent and important productions of the earth, which come to perfection once in the year. So the precious things put forth by the moon may imply those vegetables which require but about a month to bring them to perfection, or vegetables of which several crops may be had in the course of a year.

Clarke: Deu 33:15

The chief things of the ancient mountains - ומראש הררי קדם umerosh harerey kedem , and from the head or top of the ancient or eastern mountains, the precious things or productions being still understood. And this probably refers to the large trees, etc., growing on the mountain tops, and the springs of water issuing from them. The mountains of Gilead may be here intended, as they fell to the half tribe of Manasseh. And the precious things of the lasting hills may signify the metals and minerals which might be digged out of them.

Clarke: Deu 33:16

The good will of him that dwelt in the bush - The favor of him who appeared in the burning bush on Mount Sinai, who there, in his good will - mere love and compassion, took Israel to be his people; and who has preserved and will preserve, in tribulation and distress, all those who trust in him, so that they shall as surely escape unhurt, as the bush, though enveloped with fire, was unburnt

Clarke: Deu 33:16

The top of the head, etc. - The same words are used by Jacob in blessing this tribe, Gen 49:26. The meaning appears to be that God should distinguish this tribe in a particular way, as Joseph himself was separated, נזיר nazir , a Nazarite, a consecrated prince to God, from among and in preference to all his brethren. See the notes on Gen 49:25, etc.

Clarke: Deu 33:17

His glory is like the firstling of his bullock - This similitude is very obscure. A bullock was the most excellent of animals among the Jews, not only because of its acceptableness in sacrifice to God, but because of its great usefulness in agriculture. There is something peculiarly noble and dignified in the appearance of the ox, and his greatest ornament are his fine horns; these the inspired penman has particularly in view, as the following clause proves; and it is well known that in Scriptural language horns are the emblem of strength, glory, and sovereignty; Psa 75:5, Psa 75:10; Psa 89:17, Psa 89:24; Psa 112:9; Dan 8:3, etc.; Luk 1:69; Rev 17:3, etc

Clarke: Deu 33:17

His horns are like the horns of unicorns - ראם reem , which we translate unicorn, from the μονοκερως monokeros of the Septuagint, signifies, according to Bochart, the mountain goat; and according to others, the rhinoceros, a very large quadruped with one great horn on his nose, from which circumstance his name is derived. See the notes on Num 23:22; Num 24:8. Reem is in the singular number, and because the horns of a unicorn, a one-horned animal, would have appeared absurd, our translators, with an unfaithfulness not common to them, put the word in the plural number

Clarke: Deu 33:17

To the ends of the earth - Of the land of Canaan, for Joshua with his armies conquered all this land, and drove the ancient inhabitants out before him

Clarke: Deu 33:17

They are the ten thousands of Ephraim, etc. - That is, The horns signify the ten thousands of Ephraim, and the thousands of Manasseh. Jacob prophesied, Gen 48:19, that the younger should be greater than the elder; so here Tens of thousands are given to Ephraim, and only thousands to Manasseh. See the census, Num 1:33-35 (note).

Clarke: Deu 33:18

Rejoice, Zebulun, in thy going out - That is, Thou shalt be very prosperous in thy coasting voyages; for this tribe’ s situation was favorable for traffic, having many sea-ports. See Gen 49:13 (note)

Clarke: Deu 33:18

And, Issachar, in thy tents - That is, as Zebulun should be prosperous in his shipping and traffic, so should Issachar be in his tents - his agriculture and pasturage.

Clarke: Deu 33:19

They shall call the people unto the mountain - By their traffic with the Gentiles (for so I think עמים ammim should be understood here) they shall be the instruments in God’ s hands of converting many to the true faith; so that instead of sacrificing to idols, they should offer sacrifices of righteousness

Clarke: Deu 33:19

They shall suck of the abundance of the seas - That is, grow wealthy by merchandise

Clarke: Deu 33:19

And of treasures hid in the sand - Jonathan ben Uzziel has probably hit upon the true meaning of this difficult passage: "From the sand,"says he, "are produced looking-glasses and glass in general; the treasures - the method of finding and working this, was revealed to these tribes."Several ancient writers inform us that there were havens in the coasts of the Zebulunites in which the vitreous sand, or sand proper for making glass, was found. See Strabo, lib. xvi.; see also Pliny, Hist. Nat. l. xxxvi., c. 26; Tacitus, Hist. l. v., c. 7. The words of Tacitus are remarkable: Et Belus amnis Judaico mari illabitur; circa ejus os lectae arenae admixto nitro in vitrum excoquuntur . "The river Belus falls into the Jewish sea, about whose mouth those sands, mixed with nitre, are collected, out of which glass is formed,"or which is melted into glass. Some think that the celebrated shell-fish called murex, out of which the precious purple dye was extracted, is here intended by the treasure hid in the sand: this also Jonathan introduces in this verse. And others think that it is a general term for the advantages derived from navigation and commerce.

Clarke: Deu 33:20

Blessed be he that enlargeth Gad - As deliverance out of distress is termed enlarging, (see Psa 4:1), this may refer to God’ s deliverance of the tribe of Gad out of that distress mentioned Gen 49:19, and to the enlargement obtained through means of Jephthah, Jdg 11:33, and probably also to the victories obtained by Gad and Reuben over the Hagarites, 1Ch 5:18-20

Clarke: Deu 33:20

He dwelleth as a lion - Probably the epithet of lion or lion-like was applied to this tribe from their fierce and warlike disposition. And on this supposition, 1Ch 12:8, will appear to be a sufficient comment: And of the Gadites there were men of might, men of war for the battle, that could handle shield and buckler, whose faces were Like The Faces Of Lions, and were as swift as the roes upon the mountains. Tearing the arm or shoulder with the crown of the head seems simply to mean that no force should be able to prevail over them, or stand against them; as the arm or shoulder signifies dominion, and the crown of the head, sovereign princes.

Clarke: Deu 33:21

He provided the first part - That is, he chose for himself a very excellent portion, viz., the land of Sihon and Og, in which this tribe had requested to be settled by the lawgiver, viz., Moses, from whom they requested this portion, Num 32:1-5

Clarke: Deu 33:21

He came with the heads of the people - Notwithstanding this portion fell unto them on the east side of Jordan, yet they proceeded with the heads of the people, the chiefs of the other tribes

Clarke: Deu 33:21

To execute the justice of the Lord - To extirpate the old inhabitants of the country, according to the decree and purpose of the Lord. See on Numbers 32 (note).

Clarke: Deu 33:22

Dan is a lion’ s whelp: he shall leap from Bashan - The Jewish interpreters observe that Bashan was a place much frequented by lions, who issued thence into all parts to look for prey. By this probably Moses intended to point out the strength and prowess of this tribe, that it should extend its territories, and live a sort of predatory life. It appears from Jos 19:47, that the portion originally assigned to this tribe was not sufficient for them; hence we find them going out to war against Leshem and taking it, adding it to their territories, and calling it by the name of the tribe. Jacob, in his prophetic blessing of this tribe, represents it under the notion of a serpent in the path, Gen 49:17. The character there, and that given here, constitute the complete warrior-stratagem and courage. See the note on Gen 49:17.

Clarke: Deu 33:23

O Naphtali, satisfied with favor - Though this may refer to the very great fertility of the country that fell to this tribe, yet certainly something more is intended. Scarcely any of the tribes was more particularly favored by the wondrous mercy and kindness of God, than this and the tribe of Zebulun. The light of the glorious Gospel of Christ shone brightly here, Mat 4:13, Mat 4:15, Mat 4:16. Christ’ s chief residence was at Capernaum in this tribe, Mat 9:1; Mar 2:1; and this city, through Christ’ s constant residence, and the mighty miracles he wrought in it, is represented as being exalted unto heaven, Mat 11:23. And it is generally allowed that the apostles were principally of the tribe of Naphtali, who were to possess the west and the south - to dispense the Gospel through all the other tribes. The word ים yam , which we here translate west, literally signifies the sea, and probably refers to the sea of Gennesareth, which was in this tribe.

Calvin: Deu 33:1

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.

Calvin: Deu 33:2

2.And he said, The Lord came from, Sinai ³⁰⁵ In these words he reminds them that he is setting before them, a confirmation of the covenant, which God had made with them in this Law, and that it is nothing different from it; for this connection was of exceeding efficacy in establishing the certainty of the blessings, provided only the Law was duly honored; for nothing was better adapted to confirm the grace of God than the majesty which was displayed in the promulgation of the Law. Some, as I conceive improperly, translate it, — “God comes to Sinai,” whereas Moses rather means that he came from thence, when His brightness was made manifest. By way of ornament, the same thing is repeated with respect to Seir and Paran; and, since these three words are synonymous, therefore to go forth, to rise up, and to come, also represent the same thing, viz., that manifestation of the divine glory which should have ravished into admiration the minds of all; as though he had said that his blessings were to be received with the same reverence, as that which God had procured for His Law, when His face was conspicuously displayed on Mount Sinai. The Prophet Habakkuk (Hab 3:3) has imitated this figure, though with a different object, viz., that, the people might confidently rely upon his power, which had formerly been manifested to the fathers in visible brightness.

By “ten thousands of sanctity,” ³⁰⁶ I do not understand, as many do, the faithful, but the angels, by whom God was accompanied as by a royal retinue; for God also commanded the ark to be placed between the Cherubim, in order to show that the heavenly hosts were around Him. So in Isaiah, (Isa 6:6,) the Seraphim surround His throne; and Daniel says that he saw “ten thousand times ten thousand,” (Dan 7:10;) thus designating an infinite multitude, as does Moses also by “ten thousand.” It is probable that both Paul and Stephen derived from this passage their statement that the Law was “ordained by Angels in the hand of a mediator,” (Gal 3:19; Act 7:53;) for its authority was greatly confirmed by its having so many witnesses (obsignatores.)

The Law is placed at His right hand, not only as a scepter or mark of dignity, but as His power or rule of government; for He did not merely show Himself as a king, but also made known how He would preside over them. ³⁰⁷ The Law is called fiery, in order to inspire terror and to enforce humility upon them all; although I am not adverse to the opinion that Moses alludes in this epithet to the outward signs of fire and flame, of which he spoke in Exo 20:0. But, since the word דת , dath, means any statute or edict, some restrict it to the prohibition that none should more closely approach the mountain. In my own mind, however, there is no doubt but that it designates all the doctrine whereby God’s dominion is maintained.

Calvin: Deu 33:3

3.Yea, he loved the people ³⁰⁸ If it be preferred to apply this to the Gentiles, the sentence must be thus resolved, “Although He loves all human beings, still His saints are honored with His peculiar favor, in that He watches over their safety;” but it is more correct to expound it as referring only to the children of Abraham, whom He calls “peoples,” because, on account of the multitude into which they had grown, in their several tribes, they might be reckoned as so many nations. And since the particle אף , aph, ³⁰⁹ signifies prolongation of time, like adhuc in Latin, the following sense will be very satisfactory, that, Although the descendants of Abraham were divided into various races, and might therefore seem to be no longer a single family, nevertheless God still continued to regard them all with affection, and their numbers and divisions did not prevent Him from accounting them to be a single body. The sum is, that God’s favor towards them was not extinguished, either by the progress of time, or the increase of the people; but that it was constantly extended to the race of Abraham, however far or widely it might be spread.

It must, however, be observed, that in proof of His love, it is presently added, that they were in the hand of God. Hence we infer that, from the time that God has embraced us with His favor, He is the sure guardian of our safety; whence also arises the firm assurance of eternal life. The change of person, from the third to the second, throws no obscurity on the meaning. Since many hypocrites were mixed up with the faithful — for the Church of God has always been like a threshing-floor ³¹⁰ — Moses restricts this special grace of God to those who willingly submit themselves to Him, and with pious teachableness embrace this instruction, by which sign he distinguishes between the true children of God, and those spurious or degenerate ones, who falsely assume the name. Where my translation is, “They cleaved to thy feet,” others render the words, “They were struck at thy feet,” but in my judgment constrainedly. Others extract from it a useful piece of instruction, that “they were subdued by God’s chastisements, so as to render Him obedience;” but the metaphor is rather taken from disciples, who, according to the common usage of the Hebrew language, are said to sit at their master’s feet, in order to attend more diligently. And this is confirmed by the context, for the faithful are said to have attached themselves to God’s feet, that they might receive of this words, i.e., profit by His instruction.

Calvin: Deu 33:4

4.Moses commanded us a law What he had declared respecting the glory of God, and the excellency of the Law, he now applies to his own person, since it was his purpose, as I have said, to establish the authority of his own ministry. In order, therefore, to prove the certainty of his mission, he boasts that he was appointed by God to be the teacher of the people, and that not for a brief period, but throughout all ages; for by the word “inheritance,” the perpetuity of the Law is signified. He then claims for himself the royal supremacy, not because he had ruled after the manner of kings, but that the dignity of this high office might add weight to his words. He says that “the heads of the people and the tribes were gathered together,” with reference to their unhappy disorganization, which was tending to their destruction, as much as to say that, under his guidance, rind by his exertions, the state of the people was reestablished.

He begins with Reuben, the first-born, and so far removes or mitigates the ignominy of that condemnation wherewith he had been branded by his father Jacob, as only to stop short of restoring him to his place of honor. For the holy Patriarch had pronounced a severe sentence, namely, that Reuben should be “as unstable as water, and should not excel.” (Gen 49:4.) Lest, therefore, the whole of his posterity should be discouraged, or should be rejected by the other tribes, he abates the severity of his disinheritance, as if to pardon the condemned. In short, he assigns to the family of Reuben a place among the sons of Jacob, lest despair should drive them to headlong ruin. The second clause admits of two contrary meanings. Literally it is, “Let him be small in number;” and, in fact, this tribe was not of the more numerous ones. Since, however, it occupied a middle place, and surpassed several of the others, some repeat the negative, “Let him not die, nor let him be few in number.” ³¹¹ But it appears more probable that an abatement is made from the rank to which his primogeniture entitled the family of Reuben, and thus that some remainder of dishonor was introduced into the promise of grace. And, in fact, not only the tribe of Judah, but those of Simeon, Issachar, Zebulun, Dan, and Naphthali, surpassed it in size. Thus the qualification will be by no means inappropriate, that, although Reuben was to be reckoned among the people of God, still he should not altogether recover his dignity.

Calvin: Deu 33:7

7.And this is the blessing of Judah ³¹² Jerome has faithfully given the sense, “This is the blessing,” although it is not actually expressed.

It might at first sight appear inconsistent that some abatement should be made from the splendid and abundant blessings which had been promised to the tribe of Judah. This, however, is by no means the case; for the inviolable decree respecting the supremacy of Judah is not thus altered; but Moses merely reminds them how difficult of accomplishment it would be. Jacob had declared, as if speaking of a peaceful dominion, that his “brethren should praise” him, that his “father’s children should bow down before” him; that “the scepter should not depart from Judah, nor a lawgiver from between his feet,” (Gen 49:8;) but, inasmuch as this dignity lay dormant for a long time, and it was necessary that it should contend with many tedious obstacles before it finally manifested itself, Moses consequently speaks in more limited terms. Still, he seems to have referred not merely to the earlier period, but to the various calamities whereby the kingdom of David was not only apparently diminished, but destroyed; and especially to the melancholy interruption of it which arose from the Babylonish captivity. The sum is, that the prosperity of which Jacob prophesied was not to be so conspicuous in the tribe of Judah, as that all things were to be expected to be joyous and successful, but rather that those, to whom the supreme power as well as wealth was promised, would be exposed to many evils, so that they should be reduced to extremities, and be greatly in want of the help of God. He therefore betakes himself to prayer, and by his example admonishes not that tribe only, but the others also, to implore the faithfulness of God in their overwhelming difficulties. And this lesson applies to ourselves also, in order that we may be the more aroused to prayer and supplication, the more Satan is urgent for the destruction of Christ’s kingdom. At the same time, what I have stated must be observed, namely, that the promise remains firm, since it is not in vain that Moses places all the tribes under the dominion of Judah, when he petitions that he may be brought unto his people, nor promises in vain that God will be at hand to help him, so that he may prevail against his enemies.

Calvin: Deu 33:8

8.And of Levi he said This qualification, or modification of the harsher sentence of Jacob was introduced not only for the sake of the tribe of Levi, but rather of the whole people. Jacob had said,

“Simeon and Levi are brethren: instruments of cruelty are in their habitations. O my soul, come not thou into their secret; unto their assembly, my tongue, ³¹³ be not thou united,”
(Gen 49:5.)

Assuredly their descendants might have been discouraged, or at least might have been regarded contemptuously, when a patriarch, and the founder of their race, had thus abominated them. God, however, afterwards consecrated this tribe to Himself, so that their sanctity might be communicated to the other tribes; which could not be the case unless their previous opprobrium were removed.

But if any contentious person had objected to this blessing, as if Moses were too much disposed to favor his own tribe, such a suspicion could not justly be harbored against him; first, because he, who now makes such honorable mention of the tribe of Levi, was also the proclaimer of their ignominy; and on many other occasions had not spared his own family, but, whenever it was requisite, had freely inveighed against their vices; and, secondly, he now commends nothing in the Levites except the new dignity, which it had pleased God to confer upon them. On this point, indeed, he ought to have been least of all suspected, inasmuch as he had degraded his own sons, and had exalted the posterity of Aaron alone to the highest place of honor. Now, therefore, he has no other object but that the dignity of the priesthood should not be depreciated on account of the sins of men, and thus their religion itself be despised. For we all know how disposed people are to lay charges against the persons of men which may derogate from the sacredness of their office. Assuredly, if Levi had not been purged from that disgrace which he had incurred, the priesthood would have been altogether deprived of reverence; and thus God’s worship would have been very lightly esteemed. Now, however, when God sanctifies this family to himself, he, as it were, restores it entirely; and hence it is apparent that its punishment was only temporary, since Moses had no intention of retracting what the Spirit had dictated to holy Jacob. Nor does he, indeed, advance anything of himself; but the same Spirit removes the ignominy, which might have disgraced the tribe of Levi, inasmuch as it had only been imposed upon it for a time. We have already seen elsewhere that what Jacob prophesied respecting the dispersion of this family, resulted in its honor; since God posted the Levites in all directions like sentinels, that through their means purity of doctrine might be fostered amongst the whole people. They were, therefore, scattered in such a manner as that their punishment might be productive of benefit. We must, therefore, conclude, that Moses spoke not to gratify his brethren, but made honorable mention of the priesthood, lest those, whom God had chosen as this ministers, should be treated with contempt. And, doubtless, the subsequent grace of their calling should have blotted out the recollection of their previous infamy. Thus Christ, when He would restore Peter to the office of an apostle, cancels his triple denial, by thrice setting him over His sheep. (Joh 21:17.)

The address, which follows, must be applied to God; for some translate it improperly, “The Urim and Thummim shall be with thee,” as if Moses were addressing the tribe of Levi. In order, therefore, to avoid ambiguity, it will be well to translate it of Levi, rather than to Levi; and ל , lamed, is often used in this sense. Thus, with the purpose of increasing the authenticity of the benediction, Moses addresses God Himself, as if citing Him as a witness, or referring his injunctions to God’s tribunal.

Although in Hebrew the words Urim and Thummim ³¹⁴ are here used, which were principal parts of the sacred Ephod, I have not hesitated to translate them as common nouns: for it is unquestionable that by these symbols were denoted, the knowledge of the Law which is the only light of our souls, and integrity of life. The sum, however, is that the honor of the priesthood was deposited with Aaron, whom he calls the man of God’s clemency, or, the meek. Jerome, as usual, renders it the holy, but improperly; for ³¹⁵ חסיד , chasid, signifies mild, or humane; and this epithet is constantly applied to the children of God, in order that we may learn to imitate that Father of mercy, who “maketh his sun to rise upon the evil and the good.”

What follows, viz., that God tried him at Massah, I conceive to be added by way of exception; for I have no doubt but that Moses magnifies God’s mercy by this allusion, in that He had dignified Aaron with so great an honor, notwithstanding his having been overcome by impatience, and having fallen. Still it must be remarked that, in reference to the people, the zeal of Aaron is recorded as praiseworthy; as much as to say, that the sin of Aaron flowed from the fountain of virtue, since it was from holy indignation that he fell into the passion of impatience, when he could not endure that the people should rebel against God. Unless perhaps it be preferred to understand these words by way of apostrophe to the people, “Thou didst try, thou didst provoke him to contention, or didst quarrel with him.” But the context will run better, if we understand that God then had a controversy with Aaron; inasmuch as, although overcome by the trial, he still gave no despicable proof of his piety, and from that time forward did not cease to execute his office with sedulity.

Calvin: Deu 33:9

9.Who said unto his father and his mother In the person of Aaron an example is set before all the Levites for their imitation. And, first, he is said to have renounced his own flesh and blood, in order that he might be more disencumbered for obeying God; and in fact it is necessary that all the pastors of the Church should put off their earthly affections, which would otherwise often keep them back from devoting themselves entirely to God. Aaron, then, is said to have bid farewell to all his family, that he might be at liberty to lay himself out for God. Christ now requires the same thing of His disciples, that sons should forget their fathers, and fathers their sons, and husbands their wives, lest anything should retard their course, and prevent them from earnestly advancing through life and death to the end to which they are called. (Mat 10:37.)

Moses afterwards, by using the plural number, embraces the whole Levitical order; and hence we may infer that what had preceded is not to be confined in its application to a single individual. But when he says that they “guarded (custodisse) the word of God, and kept his covenant,” he does not refer to mere ordinary obedience, but to the peculiar care of preserving that which was intrusted to their charge. It is true that in like manner all believers are said to keep the Law, when they zealously devote themselves to live a holy life; but special allusion is here made to the office of teaching. The Levites, therefore, are called guardians of the Law, and keepers of it, as being φύλακες , since with them was deposited the treasure of Divine instruction, as is more clearly set forth in the next verse, “They shall teach Jacob, etc.” If any should prefer that this observing of the Law should be understood of their life and habits, as though it were said, that the Levites should surpass others in the examples they gave, I do not contend the point, though it seems to me that the second clause is explanatory, and that it more familiarly sets forth what was spoken with some little obscurity, pointing out the way in which the Law is to be observed, viz., by their being the teachers and masters of the people. We must, however, remark the method they are to adopt in teaching; for they are not permitted to introduce their own inventions, or to frame a rule of life out of their own heads; but they are commanded to seek in the Law itself what they are to teach, and to interpret it honestly and faithfully. And this condition was inserted in order that whosoever should desire to be successors in the honor should be mindful of their vocation, and faithfully devote themselves to the office of teaching. Thus, when in a corrupt state of the Church, priests, who had nothing of this sort about them, paraded their mere empty title; their silly vaunt is refuted by Malachi:

“My covenant (he says) was with Levi of life and peace;.... for the law of truth was in his mouth, and the priest’s lips should keep knowledge, and they should seek the law at his mouth, but ye have corrupted my covenant,” (Mal 2:5.)

Let us learn, then, from this passage, that whosoever claims for himself the primacy in the Church must be repudiated, unless he manifests himself to be a faithful teacher.

The third part of the priest’s office follows, viz., that he should apply himself to the performance of the religious services; for God had disencumbered them from the labors of agriculture and other earthly business, that they might be more entirely at liberty for the duties of teaching and sacrifice; and, although this latter might appear to be but an humble occupation, still, if we regard it aright, it was no common honor that they should be mediators and intercessors for the reconciliation of the people to God; for even the very least of the Levites had something to do with making atonement.

Under the words “incense and whole burnt-sacrifice,” the entire legal service is comprehended; and the incense is said to be put before the nose of God; ³¹⁶ because the odor of this offering was grateful, and, as it were, sweet-smelling to Him, as we have elsewhere seen.

Calvin: Deu 33:11

11.Bless, Lord, his substance This supplication appears to have been intended tacitly to provide against the poverty which awaited the Levites, if God had not supplied them with food from some other source besides the produce of the soil; for they were deprived of a share in the general inheritance, and God alone was their property. Lest, therefore, their condition should be painful to them, Moses offers them consolation, and bids them expect from God abundance for their support, whilst he promises that His blessing shall stand them in stead of the most redundant produce; as it is said in Psa 132:15, “I will abundantly bless her provision, and satisfy her priests ³¹⁷ with bread.”

What follows, that “the work of his hands may be acceptable to God,” may be either explained generally of the labor which is bestowed for the purpose of obtaining food, or of the service and ministry of the tabernacle; but, inasmuch as God engaged the Levites in sacred occupations, it seems indirectly to promise them that such exercises would be no less profitable to them than as if they were altogether occupied in the pursuit of gain. It was allowable for the rest to employ their industry for the advancement of their domestic interests, whilst the Levites, in order properly to perform their duties, were obliged to neglect their private affairs. Lest, then, they should be afraid of destitution, Moses reminds them that they might expect from God an earthly reward also for their spiritual labors.

The third point appears to be purposely introduced, that “God would smite through or transfix their enemies,” because pious teachers are very much exposed to envy, and ill-will, and persecution; for the complaint which is made by Jeremiah, (Jer 15:10,) that he was “a man of strife,” is applicable to all the prophets and ministers of God; since the world can hardly bear its affections to be slain by the spiritual sword of God’s word, and hence many contentions arise. Besides, Satan, in order to render their: doctrine contemptible, does not cease to harass them by whatever means he can, and to arm his bands to war against them; so that the pastors of the Church have need of God’s special aid. This point, then, is peculiarly worthy of observation that, although many adversaries always threaten God’s servants, besiege them, provoke them to conflict, in a word, are always plotting their destruction, still God’s succor will be at hand, whereby they may be rendered invincible; as it was said to Jeremiah,

“They shall fight against thee,
but they shall not prevail against thee.” (Jer 1:19.)

The words I have translated “lest they rise again,” others render “lest they rise against them;” and, although I do not reject this, still it seems to be less appropriate; for Moses did not wish to exempt the Levites from the annoyances of combat, but only to promise them victory, inasmuch as God would overwhelm and destroy their enemies. ³¹⁸

Calvin: Deu 33:12

12.And of Benjamin he said It is probable that Moses alludes to the inheritance which fell to the lot of the children of Benjamin; for the part of Jerusalem in which the temple stood was contained in it. Since, therefore, God assigned them a dwelling-place, in which He in a manner protected them, and cherished them beneath His wings, they are not without reason called His beloved, for this was no ordinary pledge of His love To “dwell upon God,” ³¹⁹ and “between his shoulders,” is equivalent to reposing upon Him; a similitude taken from fathers who carry their children whilst yet they are small and tender. Others extract a different meaning, viz., that God would dwell upon the shoulders of Benjamin; but this is very unnatural. ³²⁰

Calvin: Deu 33:13

13.And of Joseph he said Moses repeats some portions of the blessing of Jacob; nor with respect to any other tribe does he approach so closely to the words of the Patriarch. And, although the family of Joseph was already divided into two tribes or nations, still he begins by the head itself, and at the conclusion declares that what had been given to their fathers pertains to Ephraim and Manasseh. First, he celebrates the exceeding fertility of the land, in which the descendants of Joseph were to dwell; and then ratifies his testimony by the authority of God. He promises them, then, that their land shall be fertile, from the best treasures of heaven; for מגד , meged, signifies whatever is best and most precious. I do not, therefore, approve of their translation, who render it fruits, although I know not whether Moses speaks of the excellency of the climate, or commends the beneficence of God; the latter, however, accords best with the context, in which he makes mention of the external means of fertility, viz., the dew, and the deep, by which word I understand the depth of the soil itself. In the next verse I admit that by the word מגד , meged, the choicest fruits are indicated, but without any change of its meaning. Others render it delicacies: others sweet fruits, on account of the peculiar excellency of the fruits. But I do not see why some translate the word גרש , ge resh, “influence.” It literally means thrusting out; and is used metaphorically for the fruit, which arises and breaks forth from the earth. But it is not very clear to me what fruits he speaks of respectively as “of the sun, and the moon;” for I cannot tell whether there are any grounds for assigning, as some do, to the sun the produce which springs from seed and the vintage; and to the moon, cucumbers and gourds; nor do I attempt to decide whether their idea is more correct who suppose the latter to be flowers or fruits which appear every month.

Calvin: Deu 33:15

15.And for the chief things of the ancient mountains In these words he shows that no part of the land would be barren. We know that the tops of mountains are generally and uncultivated, or at any rate bear nothing but trees that have no fruit. But Moses affirms that even there also there shall be the richest produce, for which reason, at least in my opinion, he calls the mountains ancient, and the hills lasting, as if being very highly renowned; for their antiquity is not praised, as if they were created before the rest of the world, but these mountains are honorably distinguished as the first-born, because God’s blessing eminently rests upon them. Thus in the blessing of Jacob it is said, “unto the utmost bound of the everlasting hills,” as much as to say, that no corner of these most celebrated mountains should be devoid of fertility. (Gen 49:26.)

In the next verse he extends generally to the whole land what he had said of the mountains.

Those are wide of the meaning of Moses, who translate what follows: “On account of the good-will of the dweller in the bush the blessing shall come;” and his rendering is altogether barbarous who gives it, “On account of the piety,” etc. My opinion is that the word רצון , retzon, is in the nominative case; for it is quite in accordance with the context that the “favor of God would come upon the head of Joseph;” for, after Moses had magnified His bounty, he now points out its source or cause, viz., that this extraordinary fertility was the result of God’s gratuitous favor. The words of Jacob, “by the God of thy father,” and “by the Almighty,” exactly correspond with these; where also I have explained why Joseph was called a Nazarene among his brethren. ³²¹

God is called “the dweller in the bush” by periphrasis, with reference to the vision which was presented to Moses on Mount Sinai; for God then appeared a second time as the Redeemer and Father of His people; after having made His covenant with Abraham and Jacob. And this serves by way of confirmation; as if it were said, that the same God who had formerly blessed Joseph by the mouth of His servant Jacob, now repeated the same prophecy, in order to give fuller assurance of its truth.

Calvin: Deu 33:17

17.His glory is like the firstling Translators obscure the meaning by translating the word firstling in the nominative case. I have no doubt, however, but that he compares the glory of Joseph to the size of a very fine bullock, as if He had said, “His beauty is as of the most choice bullocks in his herds.” At least it is very consistent that the word firstling should be used for pre-eminent. He says, then, that no more magnificent or glorious bullocks should be found in the land of Joseph than the people itself would be. And to beauty he adds strength and vigor, so that they should be victorious over all their enemies.

At the end of the verse (as I have before stated,) he declares that what he had prophesied of Joseph should be common to the two families of Ephraim and Manasseh. At the same time he confirms the declaration of Jacob, whereby he had preferred Ephraim the younger to the elder. Manasseh, therefore, only reckons his thousands, but Ephraim his tell thousands, a proof of which fact God had given in the census which has been already recorded, in which the tribe of Ephraim was found to be the more numerous.

Calvin: Deu 33:18

18.And of Zebulun he said He compares two tribes with each other, which, although neighbors in position, were still very dissimilar; for the one being devoted to mercantile pursuits, went forth frequently in various directions; the other took more delight in quietude and repose; and this their great variety of condition is indicated, when he bids Zebulun rejoice in its expeditions, and Issachar in its domestic repose. Moses thus confirms the prophecy of Jacob, who said that Zebulun should “dwell at the haven of the sea,” so as to make voyages of traffic; whilst Issachar, as delighting more in repose, should be lazy and idle, so as to make no objections against paying tribute, in order to purchase peace. (Gen 49:13.)

What follows I suppose to be added, as though Moses had said that their distant location should not prevent them from going up with the others to Jerusalem, for the purpose of performing their religious duties. For in that they were farther removed from the temple, their zeal in the legal service might have grown cold. Although, then, they dwelt in the utmost borders of the land, Moses says that they should nevertheless come to offer sacrifices to God. By the peoples some understand the other tribes, which does not appear at all consistent; and others, foreign nations, to which their commercial intercourse gave them access. My interpretation, however, is simply that, although the length of the journey should invite them to remain at home, still they should mutually exhort each other to betake themselves in large companies to the temple. The end of the verse may be the statement of a reason for this, as if it were said, that they will be more attentive to the service of God, because, being enriched by him, they will be desirous to offer Him the praise. And assuredly it is a sign of gross ingratitude, when we are not stimulated by God’s blessings to strive more earnestly to render thanks to him, in proportion as he deals more liberally with us. At the same time, Moses shows that, in consideration of their great wealth, the expenses of the journey would be by no means onerous to them; for, although their country was not very fertile, still its position was most advantageous for the acquirement of riches. Thus when it is here said, “they shall suck of the abundance of the seas,” an antithesis is to be understood between the fruits of the earth and the abundant revenues derived from merchandise. To the same effect, “the treasures hid in the sand” are spoken of. For the exposition given by some, that their treasures should be so great as that they should hide them in the sand; and by others, that the sands should there be so prolific in silver and gold; and by others, that they should collect what the sea should throw up, is poor and vapid. Whereas, therefore, others should grow rich from their lands, Moses says, by an elegant figure, that the sands of Zebulun should be filled with hidden treasures, on account of their foreign traffic.

Calvin: Deu 33:20

20.And of Gad he said In the blessing of the tribe of Gad, mention is only made of the hereditary portion, which it had obtained without casting of lots. He therefore celebrates the blessing of God, because He had accorded to the Gadites an ample dwelling-place; for the word “enlargeth” refers to the extent of their possession. But inasmuch as in that extremity of the land beyond Jordan, they were on a hostile border, he declares that they would be warlike, and hence compares them to a lion, which tears its prey sometimes from the head, and sometimes from the arm. Since, then, that position would not be so peaceful as any other region in the midst of Canaan, he declares that they should be safe and sound, through their own audacity. And although it is not a very pleasant condition to be harassed by constant wars, still, in such a disagreeable case, God’s grace was not to be despised, which made them formidable to their enemies, and of great valor, whereby they might not only repel hostile invasions, but be willing of themselves to make predatory expeditions. If any should object that license for rapine was quite unsuitable for God’s children, the solution is obvious, that reference is not here made to what was lawful, or what was desirable and praiseworthy, but that a consolation was offered them by way of protection against the incursions and annoyances of their enemies. Besides, the lust for booty is not made permissible, but praise is merely given to their courage in overcoming their enemies.

Calvin: Deu 33:21

21.And he provided the first part for himself ³²² Others translate it not badly, the first-fruits. Jerome’s rendering, pre-eminence ( principatum,) however, is quite out of the question. The word beginning ( principium, ) however, is very suitable, for Moses thus signifies that the Gadites were beforehand in seeking a dwelling-place for themselves; for before possession of the land was accorded to the people, they asked for the kingdom of Sihon for themselves. It is afterwards added, in what way they were provident in choosing their abode, namely, because God suggested to them that Moses was at liberty to assign this portion to them. For it is called the “portion of the lawgiver,” as being that respecting which Moses might lawfully decide, since he appropriated it to the Gadites, not by hazard, nor otherwise than by God’s command. It is called the hidden portion, ³²³ as not having been included by God in His promise. The sum is, that although God’s will was not yet revealed, with respect to this addition to the land, still they obtained it through His secret liberality. And Moses desires flint his decision with regard to the Gadites remaining on this side Jordan should be thus confirmed, since disputes might have otherwise arisen, inasmuch as God’s promise had assigned the boundaries of the whole people on the opposite bank. Theirs is a poor exposition who explain it that Moses was buried there; and those also violently wrest the words, who understand by “the lawgiver” the chiefs of the Amorites, and render the words “hidden portion,” the ceiled palaces; ³²⁴ nor would they have been thus extravagant in their notions, if the natural meaning which I have given had occurred to them.

The other clause of the verse is added by way of qualification; for Moses shows that this advantageous provision was made for the children of Gad, on condition that they should accompany the other tribes, and not return home until the land of Canaan was at peace, and their enemies subdued. And we have already seen that, when they sought for themselves this location outside the land, in the kingdom of the Amorites, they were severely rebuked by Moses, until they promised that they would share the war with their brethren until its conclusion. This is what Moses means by “executing the justice of God, and his judgments with Israel;” not only because it was but just that they should share the war with their brethren, and assist them in obtaining possession of the land, but because God ordained that His just vengeance should be executed upon those heathen and wicked nations by the whole of Israel, and had chosen all the tribes generally to be the ministers of His judgment; as it is said, in Psa 149:7, that they were charged “to execute vengeance upon the heathen, to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgment written;” for it was no common honor to be appointed to be, as it were, the judges of the ungodly, so as to destroy them all, and thus to purify the land.

Calvin: Deu 33:22

22.And of Dan he said He foretells that the tribe of Dan, like that of Gad, should be warlike, not so much from voluntary disposition, as from necessity; for their love of war was not to be deemed praiseworthy, inasmuch as it is altogether contrary to humanity; but because the unscrupulousness of the enemies, by which that tribe was infested, compelled them to take up arms. He compares it to a lion impetuously leaping from Mount Bashan; and the particle of comparison must be understood here, for Mount Bashan was not situated in the territory of this tribe. But Moses means to say that they should be as ready for the combat as a lion, which, after it has issued from its den into the open plains, makes an attack upon every one that it meets.

Calvin: Deu 33:23

23.And of Naphtali he said He predicts that God would deal bountifully towards these two tribes; for to the first a fertile district would be allotted towards “the west and the south.” What he declares respecting the tribe of Asher is not free from ambiguity; for he is said to be blessed, מבנים , mibanim, i.e., either with children, or above children. If we prefer the former meaning, his prolificness (πολυτεκνία) is celebrated, as though it were said, Asher shall be blessed with a numerous progeny. There may, however, be a comparison between this tribe and the others; and this might justly be made to its advantage, because it had a very fertile district allotted to it, and abounding in wheat of the best quality, as the blessing of Jacob testifies,

“Out of Asher shall bread be fat, and he shall yield royal dainties.” (Gen 49:20.)

He adds that “Asher shall be acceptable to his brethren;” from whence we gather that his tribe should be of a placid disposition: and afterwards figuratively celebrates the abundance of his oil, and iron, and brass. For to “dip his foot in oil,” is as much as to say that he should collect an abundant supply of oil; and that “his shoes should be iron and brass,” is nothing more than that he should tread upon a soil full of these metals. It is to be readily inferred from hence, as from preceding passages, that the blessings, which are now mentioned, are not so much wishes or prayers, as prophecies; since without the spirit of prophecy Moses could never have divined what, or what sort of, territory was to be bestowed on the several tribes.

Commentators vary as to the latter words; for some render the word דבא , daba, old age, or, grief, as if there were a transposition of the letters, ³²⁵ and thus restrict the meaning of the word “days” to youth; but others more correctly suppose, that Asher was to be strong and vigorous through the whole course of his life. Since, therefore, years gradually debilitate men, Moses promises to the posterity of Asher that their rigor should be retained to the very end of life.

Defender: Deu 33:2

Evidently there were myriads of holy ones with God on Mount Sinai as His right hand wrote the commandments for Israel on tables of stone. Note also references to angels at the giving of the law in Act 7:53; Gal 3:19; and Heb 2:2."

TSK: Deu 33:1

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

TSK: Deu 33:2

came from Sinai : Exo 19:18-20; Jdg 5:4, Jdg 5:5; Hab 3:3

ten thousands : Psa 68:7, Psa 68:17; Dan 7:9; Act 7:53; Gal 3:19; 2Th 1:7; Heb 2:2; Jud 1:14; Rev 5:11

a fiery law : Heb. a fire of law, Deu 5:22; 2Co 3:7, 2Co 3:9; Gal 3:10; Heb 12:20

TSK: Deu 33:3

he loved : Deu 7:7, Deu 7:8; Exo 19:5, Exo 19:6; Psa 47:4, Psa 147:19, Psa 147:20; Jer 31:3; Hos 11:1; Mal 1:2; Rom 9:11-13; Eph 2:4, Eph 2:5; 1Jo 4:19

all his saints : Deu 7:6; 1Sa 2:9; Psa 31:15, Psa 50:5; Jer 32:40; Joh 10:28, Joh 10:29, Joh 17:11-15; Rom 8:35-39; Col 3:3, Col 3:4; 1Pe 1:5

they sat : Luk 2:46, Luk 8:35, Luk 10:39; Act 22:3

shall receive : Pro 2:1; 1Th 1:6

TSK: Deu 33:4

Moses : Joh 1:17, Joh 7:19

the inheritance : Deu 9:26-29; Psa 119:72, Psa 119:111

TSK: Deu 33:5

king : Gen 36:31; Exo 18:16, Exo 18:19; Num 16:13-15; Jdg 8:22, Jdg 9:2, Jdg 17:6

Jeshurun : Deu 32:15

TSK: Deu 33:6

Gen 49:3, Gen 49:4, Gen 49:8; Num 32:31, Num 32:32; Jos 22:1-9

TSK: Deu 33:7

and bring : Gen 49:8-12; Jdg 1:1-7; Psa 78:68, Psa 78:70; Mic 5:2; Mal 3:1; Heb 7:14

let his hands : 2Sa 3:1, 2Sa 5:1, 2Sa 5:19, 2Sa 5:24; 1Ch 12:22; 2Ch 17:12-19; Isa 9:17; Rev 19:13-16

and be thou : 2Sa 7:9-12; Psa 11:1-7, Psa 20:2, Psa 21:1, Psa 21:8, Psa 110:1, Psa 110:2, Psa 146:5; Luk 19:27; 1Co 15:25; Rev 20:10-15

TSK: Deu 33:8

Let thy : Exo 28:30, Exo 28:36; Lev 8:8; Num 27:21; 1Sa 28:6; Ezr 2:63; Neh 7:65

with thy : Lev 21:7; Num 16:5; 2Ch 23:6; Ezr 8:28; Psa 16:10, Psa 106:16; Heb 7:26; Rev 3:7

prove at : Deu 8:2, Deu 8:3, Deu 8:16; Exo 17:7; Num 20:13; Psa 81:7

TSK: Deu 33:9

Who said : Exo 32:25-29; Lev 10:6, Lev 21:11; Mat 10:37, Mat 12:48, Mat 22:16; Luk 14:26; 2Co 5:16; Gal 1:10; 1Th 2:4; 1Ti 5:21

I have not : Gen 29:32; 1Ch 17:17; Job 37:24

for they : Jer 18:18; Mal 2:5-7

TSK: Deu 33:10

They shall teach : or, Let them teach, etc. Deu 17:9-11, Deu 24:8; Lev 10:11; 2Ch 17:8-10, 2Ch 30:22; Neh 8:1-9, Neh 8:13-15, Neh 8:18; Eze 44:23, Eze 44:24; Hos 4:6; Mal 2:6-8; Mat 23:2, Mat 23:3; Joh 21:15, Joh 21:16

they shall put incense : or, let them put incense, Exo 30:7, Exo 30:8; Num 16:40, Num 16:46; 1Sa 2:28; 2Ch 26:18; Luk 1:9, Luk 1:10; Heb 7:25; Heb 9:24; Rev 8:3-5

before thee : Heb. at thy nose

whole : Lev 1:9, Lev 1:13, Lev 1:17, Lev 9:12, Lev 9:13; Psa 51:19; Eze 43:27

TSK: Deu 33:11

his substance : Deu 18:1-5; Num 18:8-20, Num 35:2-8

accept : 2Sa 24:23; Psa 20:3; Eze 20:40, Eze 20:41, Eze 43:27; Mal 1:8-10

smite : Isa 29:21; Jer 15:10; Amo 5:10; Mat 10:14, Mat 10:15; Luk 10:10-12, Luk 10:16; 1Th 4:8

TSK: Deu 33:12

The beloved : Deu 33:27-29; Josh. 18:11-28; Jdg 1:21; 1Ki 12:21; 2Ch 11:1, 2Ch 15:2; 2Ch 17:17-19; Psa 132:14; Isa 37:22, Isa 37:35

cover him : Psa 91:4; Isa 51:16; Mat 23:37

TSK: Deu 33:13

Joseph : Gen 48:5, Gen 48:9, Gen 48:15-20, Gen 49:22-26

the dew : Deu 32:2; Gen 27:28, Gen 27:29; Job 29:19; Psa 110:3; Pro 3:20, Pro 19:12; Isa 18:4; Hos 14:5; Mic 5:7; Zec 8:12

TSK: Deu 33:14

the precious : Deu 28:8; Lev 26:4; 2Sa 23:4; Psa 65:9-13, Psa 74:16, Psa 84:11; Mal 4:2; Mat 5:45; Act 14:17; 1Ti 6:17

put forth : Heb. thrust forth

moon : Heb. moons, Psa 8:3, Psa 104:19; Rev 22:2

TSK: Deu 33:15

Gen 49:26; Hab 3:6; Jam 5:7

TSK: Deu 33:16

the earth : Psa 24:1, Psa 50:12, Psa 89:11; Jer 8:16 *marg. 1Co 10:26, 1Co 10:28

the good : Exo 3:2-4; Mar 12:26; Luk 2:14; Act 7:30-33, Act 7:35; 2Co 12:7-10

and upon the top : Gen 37:28, Gen 37:36, Gen 39:2, Gen 39:3, Gen 43:32, Gen 45:9-11, Gen 49:26

separated : Heb 7:26

TSK: Deu 33:17

the firstling : 1Ch 5:1

his horns : Num 23:22, Num 24:8; Job 39:9, Job 39:10; Psa 22:21, Psa 29:6, Psa 92:10; Isa 34:7

unicorns : Heb. an unicorn

he shall push : 1Ki 22:11; 2Ch 18:10; Psa 44:5

the ten thousands : Gen 48:19; Num 26:34, Num 26:37; Hos 5:3, Hos 6:4, Hos 7:1

TSK: Deu 33:18

Gen 49:13-15; Jos 19:11; Jdg 5:14

TSK: Deu 33:19

call the people : Isa 2:3; Jer 50:4, Jer 50:5; Mic 4:2

they shall : Psa 4:5, Psa 50:13-15, Psa 51:16, Psa 51:17, Psa 107:22; Heb 13:15, Heb 13:16; 1Pe 2:5

suck of : Deu 32:13; Isa 60:5, Isa 60:16, Isa 66:11, Isa 66:12

TSK: Deu 33:20

Blessed : Gen 9:26, Gen 9:27; Jos 13:8, Jos 13:10, Jos 13:24-28; 1Ch 4:10, 1Ch 12:8, 1Ch 12:37, 1Ch 12:38; Psa 18:19, Psa 18:36

he dwelleth : 1Ch 5:18-21, 1Ch 12:8-14

teareth : Mic 5:8

TSK: Deu 33:21

the first part : Num 32:1-6, Num 32:16, 17-42

a portion : Num 32:33; Jos 1:14, Jos 22:4

seated : Heb. cieled

he came : Num 32:16, Num 32:21; Jos 4:12, Jos 4:13; Jdg 5:2, Jdg 5:11

TSK: Deu 33:22

Gen 49:16, Gen 49:17; Jos 19:47; Jdg 13:2, Jdg 13:24, Jdg 13:25, Jdg 14:6, Jdg 14:19, Jdg 15:8, Jdg 15:15, Jdg 16:30; Jdg 18:27; 1Ch 12:35

TSK: Deu 33:23

O : Gen 49:21; Psa 36:8, Psa 90:14; Isa 9:1, Isa 9:2; Jer 31:14; Mat 4:13, Mat 4:16, Mat 11:28

possess : Jos 19:32-39

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 33:1

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.

Barnes: Deu 33:2

By "Seir"is to be understood the mountain-land of the Edomites, and by "mount Paran"the range which forms the northern boundary of the desert of Sinai (compare Gen 14:6 note). Thus the verse forms a poetical description of the vast arena upon which the glorious manifestation of the Lord in the giving of the covenant took place.

With ten thousands of saints - Render, from amidst ten thousands of holy ones: literally from myriads of holiness, i. e., holy Angels (compare Zec 14:5). God is represented as leaving heaven where He dwells amidst the host of the Angels 1Ki 22:19 and descending in majesty to earth Mic 1:3.

A fiery law - more literally as in the margin, with perhaps an allusion to the pillar of fire Exo 13:21. The word is much disputed.

Barnes: Deu 33:3

"The people"are the twelve tribes, not the Gentiles; and his saints refer to God’ s chosen people just before spoken of. Compare Deu 7:18, Deu 7:21; Exo 19:6; Dan 7:8-21.

Barnes: Deu 33:5

He was king - i. e., not Moses but the Lord became king.

Barnes: Deu 33:6

Let not his men be few - literally, "a number,"i. e., "a small number,"such as could be easily counted (compare Gen 34:30 note). While the verse promises that the tribe shall endure and prosper, yet it is so worded as to carry with it a warning. The Reubenites, occupied with their herds and flocks, appear, soon after the days of Joshua, to have lost their early energy, until 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 (Compare 1Ch 5:18 with Num 1:20.) No judge, prophet, or national hero arose out of this tribe.

The tribe of Simeon, which would according to the order of birth come next, is not here named. This omission is explained by reference to the words of Jacob concerning Simeon Gen 49:7. This tribe with Levi was to he "scattered in Israel."The fulfillment of this prediction was in the case of Levi so ordered as to carry with it honor and blessing; but no such reversal of punishment was granted to Simeon. Rather had this latter tribe added new sins to those which Jacob denounced (compare Num 26:5 note). Accordingly, though very numerous at the Exodus, it had surprisingly diminished before the death of Moses (compare Num 1:22-23 with Num 26:12-14); and eventually it found territory adequate for its wants within the limits of another tribe, Judah. Compare Jos 19:2-9.

Barnes: Deu 33:7

Bring him unto his people - Moses, taking up the promise of Jacob, prays that Judah, marching forth at the head of the tribes, might ever be brought back in safety and victory; arm intimates that God would grant help to accomplish this.

Barnes: Deu 33:8

Thy holy one - i. e., Levi, regarded as the representative of the whole priestly and Levitical stock which sprang from him. The contrast between the tone of this passage and that of Gen 49:5-7 is remarkable. Though the prediction of Jacob respecting the dispersion of this tribe held good, yet it was so overruled as to issue in honor and reward. The recovery of God’ s favor is to be traced to the faithfulness with which Moses and Aaron, who came of this tribe, served God in their high offices; and to the zeal and constancy which conspicuous persons of the tribe (e. g. Phinehas, Num 25:11 ff), and the whole tribe itself (compare Exo 32:26), manifested on critical occasions in supporting the leaders of the people. The same reasons led to Levi’ s being selected for the special service of God in the sanctuary (Deu 10:8 ff, and Num 8:5 ff); and for the office of instructing their brethren in the knowledge of the Law. The events at Massah and Meribah, the one occurring at the beginning, the other toward the end, of the forty years’ wandering, serve to represent the whole series of trials by which God proved and exercised the faith and obedience of this chosen tribe.

Barnes: Deu 33:9

Who said unto his father and to his mother - Compare Mat 10:37; Luk 14:26.

Barnes: Deu 33:11

Smite through the loins - Rather, strike the loins, i. e., the seat of their strength.

Barnes: Deu 33:12

He shall dwell between his shoulders - i. e., be supported by God as a son who is carried by his father (compare Deu 1:31). Benjamin was especially beloved of his father Gen 35:18; Gen 44:20; Moses now promises no less love to him from God Himself.

Barnes: Deu 33:13-17

Comparing the words of Moses with those of Jacob, it will be seen that the patriarch dwells with emphasis on the severe conflicts which Joseph, i. e., Ephraim and Manasseh, would undergo (compare Gen 49:23-24); while the lawgiver seems to look beyond, and to behold the two triumphant and established in their power.

Deu 33:17

Rather: "The first-born of his"(i. e. Joseph’ s) "bullock is his glory": the reference being to Ephraim, who was raised by Jacob to the honors of the firstborn (Gen 48:20, and is here likened to the firstling of Joseph’ s oxen, i. e., of Joseph’ s offspring. The ox is a common emblem of power and strength.

Barnes: Deu 33:18-19

Zebulun possessed a commodious sea-shore and the fisheries of the Lake of Tiberias: and was therefore to thrive by commerce, and to rejoice in his "going out,"i. e., in his mercantile enterprises. Issachar possessed a fertile inland district, and would therefore dwell at home and prosper in agriculture. Both tribes distinguished themselves in the contest with Jabin (compare Jdg 5:14-15, Jdg 5:18): and of Zebulun it is particularly noted that it produced the officers and tacticians who led and marshalled the host which vanquished Sisera (see Jdg 5:14, and compare 1Ch 12:33).

Deu 33:19

Unto the mountain - Compare Exo 15:17.

Sacrifices of righteousness - Sacrifices offered in a righteous spirit, and therefore well pleasing to God (compare Psa 4:5; Psa 51:19).

Treasures hid in the sand - The riches of the seas in general. However, it is noteworthy that the sand of these coasts was especially valuable in the manufacture of glass; and glass was a precious thing in ancient times (compare Job 28:17). The murex from which the highly-prized purple dye was extracted, was also found here. A typical reference to the conversion of the Gentiles is strongly suggested by Isa 60:5-6, Isa 60:16; Isa 66:11-12.

Barnes: Deu 33:20

i. e., Blessed be God who shall grant to Gad a spacious territory. Compare the blessing of Shem Gen 9:26.

With the crown - Rather, yea, the crown. The warlike character of this tribe is shown by their leading the van in the long campaigns of Joshua (compare Jos 4:12-13; Jos 22:1-4). Compare also 1Ch 5:18-22; 1Ch 12:8 ff, and the acts of Jehu, the Gadite, in 2 Kings 9; 10.

Barnes: Deu 33:21

The first fruits of the conquest made by Israel were assigned to Gad and Reuben by Moses, at their own request.

Because ... seated - Render, because there was the leader’ s portion reserved, i. e., there was reserved the fitting portion for Gad as a leader in war.

And he came ... - i. e., he joined the other leaders to fulfill the commands of God respecting the conquest of Canaan (compare Num 32:17, Num 32:21, Num 32:32; Jos 1:14). Moses regards the promise of the Gadites to do this as already redeemed.

Barnes: Deu 33:22

Dan shall be like a lion which leaps forth from his covert in Bashan. Compare Son 4:8.

Barnes: Deu 33:23

Satisfied with favor - Compare Gen 49:21 and note.

The west and the south - i. e., taking the words as referring not to geographical position but to natural characteristics, "the sea and the sunny district."The possession of Naphtali included nearly the whole west coast of the Sea of Galilee, the Lake of Merom, the modern Bahr el Hulch, and the well watered district near the springs of Jordan. It contained some of the grandest scenery and some of the most fertile land in Palestine. Josephus speaks of the shore of Gennesaret as "an earthly paradise;"and Porter describes it as "the garden of Palestine."The modern name for this district, "land of good tidings,"is significant.

Poole: Deu 33:1

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 Simeon’ s bloody and wicked carriage, for which Jacob also gives that tribe a curse rather than a blessing, in Ge 49 . But as for Levi, who is joined with him in that censure and curse, Gen 49:5-7 , he is here separated from him, and exempted from that curse, and blessed with an eminent blessing for a singular and valuable reason expressed here, Deu 33:8,9 ; whereas Simeon’ s tribe had been so far from expiating their father’ s crime, that they added new ones, their prince being guilty of another notorious crime, Num 25:6,14 , and his tribe too much concurring with him in such actions, as interpreters gather from the great diminution of the numbers of that tribe, which were 59,300 in Num 1:23 , and but 22,200 in Num 26:14 , which was near forty years after. Or,

2. Because that tribe had no distinct inheritance, but was to have his portion in the tribe of Judah, as he had, Jos 19:1 , and therefore must needs partake with them in their blessing.

Poole: Deu 33:2

The Lord came to wit, to the Israelites, i.e. manifested graciously and gloriously among them.

From Sinai i.e. beginning at Sinai, where the first and most glorious appearance of God was, and so going on with them to Seir and Paran. Or, to Sinai , the particle mem oft signifying to , as is evident by comparing Isa 59:20 , with Rom 11:26 1Ki 8:30 , with 2Ch 6:21 2Sa 6:2 , with 1Ch 13:6 . See also Gen 2:8 11:2 13:11 1Sa 14:15 . Or, in Sinai ; mem being put for beth , in , as Exo 25:18 Deu 15:1 Job 19:26 Psa 68:29 72:16 .

Rose up he appeared or showed himself, as the sun doth when it riseth.

From Seir i.e. from the mountain or land of Edom, which is called Seir , Gen 32:3 36:8 Deu 2:4 , to which place the Israelites came, Num 20:14 , &c.; and from thence God led them on towards the Land of Promise, and then gloriously appeared for them in subduing Sihon and Og before them, and giving their countries unto them; which glorious work of God’ s is particularly celebrated Jud 5:4 . But because the land of Seir or Edom is sometimes taken more largely, and so reacheth even to the Red Sea, as appears from 1Ki 9:26 , and therefore Mount Sinai was near to it; and because Paran, which here follows, was also near Sinai, as being the next station into which they came from the wilderness of Sinai, Num 10:12 ; all this verse may belong to God’ s appearance in Mount Sinai, where that glorious light which shone upon Mount-Sinai directly did in all probability scatter its beams into adjacent parts, such as Seir and Paean were; and so this is only a poetical and prophetical variation of the phrase and expression of the same thing in divers words, and God coming , or rising , or shining from or to or in Sinai, and Sear, and Paran note one and the same illustrious action of God appearing there with

ten thousands of his saints or holy angels, and there giving

a fiery law to them as it here follows. And this interpretation may receive some strength from Hab 3:3 , where this glorious march of God before his people is remembered; only teman , which signifies the south , is put for Seir , which is here, possibly to signify that that Seir which is here mentioned was to be understood of the southern part of the country of Seir or Edom, which was that part adjoining to the Red Sea. Others refer this of Seir to the brazen serpent, that eminent type of Christ, which was erected in this place.

Mount Paran a place where God eminently manifested his presence and goodness, both in giving the people flesh which they desired, and in appointing the seventy elders, and pouring forth his Spirit upon them, Nu 11 ; though the exposition mentioned in the foregoing branch may seem more probable. With

ten thousands of saints i.e. with a a great company of holy angels, Psa 68:17 Dan 7:10 , which attended upon him in this great and glorious work of giving the law, as may be gathered from Act 7:53 Gal 3:19 Heb 2:2 12:22 .

From his right hand which both wrote the law and gave it to men; an allusion to men, who ordinarily write and give gifts with their right, and not with their left hand.

A fiery law The law is called fiery , partly, because it is of a fiery nature, purging, and searching, and inflaming, for which reasons God’ s word is compared to fire, Jer 23:29 ; partly, to signify that fiery wrath and curse which it inflicteth upon sinners for the violation of it, 2Co 3:7,9 ; and principally, because it was delivered out of the midst of the fire, Exo 19:16,18 De 4:11 5:22,23 .

Poole: Deu 33:3

The people i.e. the tribes of Israel, which are called people, Gen 48:19 Jud 5:14 Act 4:27 . The sense is, This law, though delivered with fire, and smoke, and thunder, which might seem to portend nothing but hatred and terror, yet in truth it was given to Israel in great love, as being the great mean of their temporal and eternal salvation. And although God shows a general and common kindness to all men, yet he loved this people in a singular and peculiar manner.

All his saints all God’ s saints or holy ones , i.e. his people , as they are now called, the people of Israel, who are all called holy, Exo 19:6 Num 16:3 Deu 7:6 Dan 7:25 8:24 12:7 , because they all professed to be so, and were obliged to be so, and many of them were such; though some appropriate this to the true saints in Israel.

Are in thy hand or, were in thy hand , i.e. under God’ s care, to protect, and direct, and govern them, as that phrase signifies, Num 4:28,33Jo 10:28,29 . These words are spoken to God; and for the change of persons, his and thy , that is most frequent in the Hebrew tongue. See Dan 9:4 . This clause may further note God’ s kindness to Israel in upholding and preserving them when the fiery law was delivered, which was done with so much dread and terror, that not only the people trembled and were ready to sink under it, Exo 20:18,19 , but even Moses himself did exceedingly fear and quake, Heb 12:21 . But in this fright God sustained both Moses and the people in or by his hand, whereby he in a manner hid and covered them, that no harm might come to them by this terrible apparition.

They sat down at thy feet like scholars, to receive instructions and counsels from thee. He alludes either,

1. To the manner of disciples among the Jews, who used to sit at their masters’ feet, Luk 10:39 Act 22:3 . See also Gen 49:10 2Ki 4:38 . But it is doubtful whether this custom was so ancient as Moses. Or,

2. To the place where the people waited when the law was delivered, which was at the foot of the mount.

Shall receive of thy words the people, easily understood from the foregoing words, did or will receive or submit to thy instructions and commands. This may respect either,

1. The people’ s promise when they heard the law, that they would hear and do all that was commanded, Deu 5:27 . Or,

2. The people’ s duty to do so.

3. The people’ s privilege, that they were admitted to receive so great a privilege as the words and laws of God were.

Poole: Deu 33:4

Moses speaks this of himself in the third person, which is very usual in the Hebrew language. The law is called their

inheritance partly because the obligation of it was hereditary, passing from parents to their children, and partly because this was the best part of all their inheritance and possessions, the greatest of all those gifts and favours which God bestowed upon them.

Poole: Deu 33:5

Moses was their king, not in title, but in reality, being under God their supreme and uncontrollable governor and lawgiver: though the word oft signifies only a prince or chief ruler , as Jud 19:1 Jer 19:3 46:25 .

In Jeshurun i.e. in Israel, so called Deu 32:15 .

When the heads of the people and the tribes of Israel were gathered together: when the princes and people met together for the management of public affairs, Moses was owned by them as their king and lawgiver, and he directed and ruled them as their superior. This he saith to show that the people approved and consented to the authority and law of Moses.

Poole: Deu 33:6

Though Reuben deserve to be cut off, or greatly diminished and obscured, according to Jacob’ s prediction, Gen 49:4 ; yet God will spare them, and give them a name and portion among the tribes of Israel, and bless them with increase of their numbers.

Poole: Deu 33:7

Hear, Lord, the voice of Judah i.e. God will hear his prayer for the accomplishment of those great things promised to that tribe, Gen 49:8-11 . This implies the delays and difficulties Judah would meet with herein, which would drive him to his prayers, and that those prayers should be crowned with success.

Bring him unto his people either,

1. When he shall go forth to battle against God’ s and his enemies, and shall fall fiercely upon them, as was foretold Gen 49:8,9 ,

bring him back with honour, and victory, and safety to his people, i.e. either to the rest of his tribe, who were left at home when their brethren went to battle, or to his brethren the other tribes of Israel. Or,

2. When that tribe shall go into captivity, let them not always be kept in captivity, as the ten tribes are like to be, but do thou bring him again to his people . Or,

3. As thou hast promised the gathering of the people to him , even to the Shiloh, who was to come out of his loins, Gen 49:10 ; so do thou bring him , i.e. the Messias, who may be understood out of that parallel prophecy, and who may be here called

Judah because he was to come from him, as he is for that reason called David in divers places, to his people , i. e. to that people which thou hast given to him. Or,

4. Bring him in , to wit, as a prince and governor, as thou hast promised, Ge 49 , to his people, i.e. to thy people of Israel, now to be reckoned as his people , because of their subjection to him. Or rather,

5. Bring him in to his people , to that people which thou hast promised and given to him, i.e. to that portion of land which thou hast allotted to him, settle him in his possession; the people or inhabitants being here put for the land inhabited by them, as the Israelites are told they should possess the nations or people of Canaan, Deu 11:23 12:2 , i.e. their land, as it is explained, Deu 17:14 30:18 ; for the people they were not to possess, but to dispossess, and to root out.

Let his hands be sufficient for him: this tribe shall be so numerous, and potent, and valiant, that it shall suffice to defend itself without any aid, either from foreign nations or from other tribes; as appeared when this tribe alone was able to grapple with nine or ten of the other tribes.

Be thou an help to him from his enemies thou wilt preserve this tribe in a special manner, so as his enemies shall not be able to ruin it, as they will do other tribes, and that for the sake of Messias, who shall spring out of it.

Poole: Deu 33:8

Thy Thummim and thy Urim be with thy holy one the Thummim and the Urim , which are thine , O Lord, by special institution and consecration; by which he understands the ephod, in which they were put, Exo 28:30 , by a synecdoche, and the high priesthood, to which they were appropriated, by a metonymy; and withal the gifts and graces signified by the Urim and Thummim , and necessary for the discharge of that high office, shall be with thy holy one, i.e. with that Levite, that priest, which thou hast consecrated to thyself, and which is holy in a more peculiar manner than all the people were, i.e. the priesthood shall be confined to and continued in Aaron’ s family.

Whom thou didst prove : this seems added by way of anticipation; although thou didst try him, and rebuke him, and shut him out of Canaan for his miscarriage about fetching water out of the rock, yet thou didst not therefore take away the priesthood from him.

At Massah ; not at that Massah mentioned Ex 17 , which is also called

Meribah where neither Moses nor Aaron are reproved, nor is Aaron so much as named, but at that other Meribah , Nu 20 , where this is expressed, which as it is called by one of the names of that place, Ex 17 , to wit, Meribah , Nu 20 , so it may be here called by its other name, Massah ; and well may the same names be given to those two places, because the occasion of them was in a great measure one and the same. Though this place may be otherwise rendered, whom thou didst try in trying, or with trial , i.e. whom thou didst exactly and thoroughly try, such repetitions being very frequent and elegant in the Hebrew language. And it may be observed, that in the Hebrew text here are two several prepositions, though the English translation render them both by at , here beth , in or with , and in the next branch al , at , or near , or concerning the waters of Meribah ; which may seem to intimate that the former is not the name of the place, as the latter is: why else should they not have been expressed by the same preposition?

With whom thou didst strive or, contend , i.e. whom thou didst reprove and chastise, as that phrase signifies, Isa 49:25 Jer 2:9 .

Poole: Deu 33:9

I have not seen him i.e. I have no respect unto them, for so knowledge is oft used, as Job 9:21 Pro 12:10,11 1Th 5:12 . The sense is, who followed God and his command fully, and executed the judgment enjoined by God without any respect of persons, Exo 32:26,27 . This seems better than to refer it either to their not mourning for their next kindred, for that was allowed to all but the high priest in case of the death of father or mother, and that was only a ceremonial rite, and no matter of great commendation; or to their impartiality in executing the judgments committed to them, Deu 17:9 , of which they had as yet given no considerable proof.

Kept thy covenant i.e. when the rest broke their covenant with God by that foul sin of idolatry with the calf, that tribe kept themselves more pure from that infection, and adhered to God and his worship and service, as appears from Exo 32:26,28 . Compare Mal 2:6,7 .

Poole: Deu 33:10

They i.e. the priests and Levites.

Before thee i.e. upon thine altar of incense, which stood before the ark, the place of God’ s special presence.

Poole: Deu 33:11

His substance i.e. his outward estate, as Deu 8:18 , because he hath no inheritance of his own, and therefore wholly depends upon thy blessing. Or, his host or army , as the word is used Eze 37:10 . The priests that attended upon God’ s service in the tabernacle or temple are oft compared to an host or army in regard of their exquisite order and courses and constant watches there. See Num 4:3 .

The work of his hands i.e. all his holy administrations, which he fitly calls the works of his hands ; either more largely, the hand, one great instrument of action being put for all the rest; or because a great part of the service of the Levites and priests was done by the labour of their hand and body, whereas the service of evangelical ministers is more spiritual and heavenly.

Smite through the loins of them that rise against him: he prays thus earnestly for them, partly because he foresaw they who were to teach, and admonish, and reprove, and chastise others would have many enemies, Jer 15:10 Amo 5:10 ; and partly because they were, under God, the great preservers and upholders of religion, and their enemies were the enemies of religion itself; as is evident from the history of the Old Testament.

Poole: Deu 33:12

The beloved of the Lord i.e. this beloved tribe: so called partly in allusion to their father Benjamin, who was the beloved of his father Jacob; and partly because of the love and kindness of God towards this tribe, which appeared both in this, that they dwelt in the fattest and best part of the land, as Josephus affirms and especially in the following privilege.

Shall dwell in safety by him i.e. shall have his lot nigh unto God’ s temple, which was both a singular comfort and safeguard to him.

The Lord may well be understood here, because he was expressed in the former member.

Shall cover him all the day long shall protect that tribe continually while they cleave to him.

He shall dwell between his shoulders the Lord shall dwell, i.e. his temple shall be placed, between his shoulders , i.e. in his portion, or between his borders, or sides, as the word shoulder is oft used, as Exo 28:7 Num 34:11 Jos 15:8,10 Eze 47:1,2 . And this was truly the situation of the temple, on both sides whereof was Benjamin’ s portion; and though Mount Sion was in the tribe of Judah, yet Mount Moriah, on which the temple was built, was in the tribe of Benjamin.

Poole: Deu 33:13

His portion shall be excellent, and endowed with choice blessings from God, as it here follows.

For the precious things of heaven i.e. the precious fruits of the earth brought forth by the influences of heaven, the warmth of the sun, and the rain which God will send from heaven.

For the deep that coucheth beneath the springs of water bubbling out of the earth.

Poole: Deu 33:14

By the sun which opens and warms the earth, cherisheth and improveth, and in due time ripeneth the seeds and fruits of the earth.

By the moon which by its moisture refreshes and promotes them Heb. of the moons , or months , i.e. which it bringeth forth in the several months or seasons of the year.

Poole: Deu 33:15

i.e. The excellent fruits, as grapes, olives, figs, &c., which delight in mountains, growing upon, or the precious minerals contained in, their mountains and hills , called ancient and lasting , i.e. such as have been from the beginning of the world, and likely to continue to the end of it, in opposition to those hills or mounts which have been cast up by the wit of man.

Poole: Deu 33:16

For the precious things of the earth and in general for all the choice fruits which the land produceth in all the parts of it, whether hills or valleys.

Fulness thereof i.e. the plants and cattle, and all creatures that grow, increase, and flourish in it.

For the good will of him that dwelt in the bush for all other effects of the good will and kindness of God, who not long since did for a time dwell or appear in the bush to me in order to the relief of his people, Exo 3:2 .

Of Joseph i.e. of Joseph’ s posterity.

Poole: Deu 33:17

The firstling of his bullock in whose countenance there is a kind of awful majesty and comely generosity, as Tully, Aelian, &c. observe. This seems to note the kingdom which Ephraim should obtain in Jeroboam and his successors.

His horns are like the horns of unicorns his strength and power shall be very great.

He shall push the people i.e. all that shall oppose him, and particularly the Canaanites.

To the ends of the earth i.e. of the land of Canaan.

They are the ten thousands of Ephraim, and they are the thousands of Manasseh though Manasseh be now more numerous, yet Ephraim shall shortly outstrip him, as was foretold, Gen 48:19 .

Poole: Deu 33:18

Thou shalt prosper; and have cause of rejoicing.

In thy going out either,

1. To war, as this phrase is oft used, as Gen 14:17 , which was in part verified, Jud 5:18 . Or,

2. To sea, in way of traffic, because their portion lay near the sea. Or both may be joined; and in both respects his course is opposite to that of Issachar, who was a lover of peace and pasturage. See Gen 49:14,15 .

Issachar is here joined with

Zebulun both because they were brethren by father and mother too, and because their possessions lay near together.

In thy tents i.e. thou shalt give thyself to the management of land and cattle, living quietly in thy own possessions, disliking the troubles of war and of merchandise. So the phrase is used Gen 25:27 Jos 22:4 Jud 5:24 7:8 .

Poole: Deu 33:19

They either,

1. Zebulun and Issachar. Or rather,

2. Zebulun only, as the following matter shows; and it was Zebulun that Moses takes more special notice of, Deu 33:18 , bringing in Issachar only by the by, in conjunction with him, or in opposition to him. And so having despatched Issachar in two words, he returns to Zebulun, a more active tribe.

The people i.e. the Gentiles; either those of Galilee, which was called Galilee of the Gentiles , who were their neighbours; or people of other nations, with whom they had commerce, which they endeavoured to improve in persuading them to the true God, and his worship and service.

Unto the mountain i.e. to the temple, which Moses knew was to be seated upon a mountain.

Sacrifices of righteousness i.e. such as God requires and righteousness obligeth them to offer. Their trafficking abroad with heathen nations shall not make them forget or neglect their duty at home, nor shall their distance from the place of sacrifice hinder them from coming to it to discharge that duty.

They shall suck of the abundance of the seas they shall grow rich by the traffic of the sea; and their riches shall not make them the worse, as they do others, but they shall consecrate themselves and their riches to the service of God.

Treasures hid in the sand such precious things as either,

1. Are contained in the sand of the sea and rivers, in which sometimes there is mixed a considerable quantity of gold and silver. Or,

2. Such as grow in the sea, or are fetched from the sandy bottom of it, as pearls, coral, ambergris, &c. Or,

3. Such as being east into the sea by shipwreck are cast upon the shore by the workings of the sea, and thence taken either by merchants, or by the people that live upon the sea-coast.

Poole: Deu 33:20

By praising God for enlarging Gad he supposeth the ground of these praises, that God would enlarge Gad, i.e. either.

1. Enlarge his territories; which seems needless, because they had a very large portion now when Moses uttered these words. Or,

2. Bring him out of his straits and troubles, which he was likely to be oft engaged in, because he was encompassed with potent enemies. And in this sense the phrase is used Psa 4:1 : compare Psa 31:8 118:5 . One instance of the fulfilling hereof we have Jud 11 .

He dwelleth as a lion i.e. safe and secure from his enemies, and terrible to them when they rouse and molest him. See 1Ch 5:18 , &c.; 1Ch 12:8 .

Teareth the arm with the crown of the head i.e. utterly destroys his enemies; both the head , the seat of the crown, their dignity and principality, and the arm, the subject of strength and instrument of action; both chief princes, and their instruments and subjects.

Poole: Deu 33:21

The first part the first-fruits of the Land of Promise, the country of Sihon, which was first conquered, which he is said to provide for himself , because he desired and so obtained it of Moses, Nu 32 .

A portion of the lawgiver i.e. of Moses, whose portion this is called, either because this part of the land beyond Jordan was the only part of the land which Moses was permitted to enter upon; or because it was given to him by Moses; whereas the portions beyond Jordan were given to the several tribes by Joshua, according to the direction of the lot.

Was he seated Heb. hid or protected ; for their wives and children were secured in their cities, whilst many of their men went over to the war in Canaan.

He came with the heads of the people i.e. he went, or he will go, (the preter tense being put for the future, after the manner of the prophets,) to wit, to the war in Canaan, with the princes, or captains, or rulers of the people of Israel , i.e. under their command and conduct, as indeed they did; or with the first of the people ; or, in the front of the people, as the Syriac renders it; for this tribe and their brethren, whose lot fell beyond Jordan, were to march, and did march, into Canaan before their brethren , as it is expressed, Jos 1:14 . And the Hebrew word rosch oft signifies the beginning or first of a thing .

He executed the justice of the Lord, and his judgments with Israel i.e. he did or will execute the just judgment of God against the Canaanites, as the rest of the Israelites did; he will join in the war against them, as he promised to do, Num 32:27 , and actually did, Jos 1:14 .

Poole: Deu 33:22

Lion’ s whelp i.e. courageous, and generous, and strong, and successful against his enemies.

He shall leap from Bashan or, which leapeth from Bashan ; for this clause seems not to belong to the tribe of Dan, which was at a great distance from Bashan, even at the other end of the land, and therefore this seems too great a leap for him; and if he did leap so far, he should rather be said to take his leap from his own lot in the south of Canaan, and thence to leap not from Bashan , but to Bashan , to fall upon his enemies there: but it rather is a continuation of the metaphor, and belongs to the lion , which is said to leap from Bashan, because there were many and fierce lions in those parts; see Jud 14:5 ; whence they used to come forth to prey, and their manner was to leap upon the prey.

Poole: Deu 33:23

With favour either,

1. With God’ s favour, as it follows; or,

2. With men’ s favour or good-will, his carriage being peaceable, courteous, and obliging, as is intimated, Gen 49:21 , according to the common translation: see the notes there.

Full with the blessing of the Lord i.e. seated in a pleasant, and fertile, and happy soil; such as Galilee (in which their share lay) eminently was, as Josephus and others report.

The west and the south or, the sea and the south . This is not to be understood of the places, that his lot should fall there, for he was rather in the east and north of the land; but of the pleasures and commodities of the west, or of the sea, which were conveyed to him from his neighbour Zebulun; and of the south , i.e. from the southern tribes and parts of Canaan, which were brought to him down the river Jordan, and both sorts of commodities were given him in exchange for the fruits of his rich soil, which he had in great abundance.

Haydock: Deu 33:1

Blessing. The Fathers, St. Augustine, (q. 56,) &c., explain this of the Christian Church, rather than of the Synagogue. (Theodoret) ---

Man of God. A title given to a prophet, 1 Kings ii. 27., and ix. 6. The prophets often speak of things to come, as if they were past, as we have seen in the conduct of Balaam, Numbers xxiv. 3. Moses here delivers his last testament, and speaks as one no longer in the world, so that there is no reason to affirm that this chapter has been added by another hand; (Calmet) though Kennicott thinks it probable. He suggests, that the first verses of this blessing have been corrupted in the Hebrew and should be translated: 2. He, Jehovah, came from Sinai, and he arose upon them from Seir; (Judges v. 4.) 3. He shone forth from Mount Pharan, and he came from Meriba-Cadesh. (Numbers xx. 1. 13.) From his right hand a fire shone forth upon them. 4. Truly he loved the people, and he blessed all his saints. 5. For they fell down at his feet, and they received of his words. 6. He commanded us a law, the inheritance of the congregation of Jacob. 7. and He became king in Jeshurun, when the heads of the people were assembled, together with the tribes of Israel. See (Dis. i. p. 423,) the arguments which he produces in favour of this version. (Haydock)

Haydock: Deu 33:2

Pharan. Habacuc iii. 3, mentions this apparition. See also Psalm lxvii. 9. ---

Saints. God was accompanied by legions of angels, when he delivered the law to the Israelites, who are styled a nation of saints, Numbers xvi. 3. Septuagint, "he hastened from Mount Pharan, with ten thousands to Cades. At his right hand are his angels attending." (Haydock) ---

Kodesh does not mean saints, but holiness, or the city of Cades; and the preceding word, which Protestants translate, with ten thousands, more probably refers to another title of the city, as it is specified Meriba-Cadesh, chap. xxxii. 51., and Ezechiel xlviii. 28. (Kennicott) ---

Law. Chaldean, "from the midst of the fire he has given us a law, written with his own hand." We may translate, "He hath shone from Mount Pharan, and multitudes accompanied him. The Holy One, who hath in his hand fire and the law." See Isaias vi. 3. God conducted his people, like a victorious general, through the wilderness, frequently appearing to them to strike terror into the rebellious. (Calmet) ---

When he first descended upon Sinai, his glory shone on Pharan and Seir, as it were in its progress thither. (Menochius) ---

The law is styled fiery, not only because it was given from the midst of flames, but also because it was to be put in execution with the utmost rigour. (Haydock) ---

But doth is Chaldean, and no where else used for the law in the books written before the captivity, nor is it acknowledged by the Septuagint, Syriac, &c. Perhaps it was originally aur, as it is in the Samaritan version, " shone forth ," conformably to a similar passage, Habacuc iii. 4. "His brightness was as the sun, horns, or rather splendours (issuing forth) from his hand," &c. (Kennicott)

Haydock: Deu 33:3

People, ( populos .) God loves and watches over all, but particularly (Calmet) over the nation which he has chosen. (Chaldean) See Wisdom iii. 1., and Isaias xlix. 16. ---

Doctrine. It was formerly the custom for disciples to sit at their master's feet, (Acts xxii. 3,) as it is still in the Eastern countries. (Bellon. iii. 12.) Septuagint, "and these are under thee;" (Haydock) subject to thy orders. (Calmet) ---

Hebrew is here extremely confused: "Yea, he loved the people; all his saints are in thy hand, and they eat down at thy feet; every one shall receive of thy words." Moses here addresses the Lord. How could he say therefore, all his, &c.? whose saints, and in whose hand? The Vulgate and Chaldean have not the same difficulty, as they read, in his hand, bidu. but the Syriac has, "and he blessed all his saints." Boroc is not very unlike the present Hebrew bidoc, (Kennicott) r and d being frequently mistaken for each other, and i as often neglected by the Hebrew copyists. (Haydock) ---

the Samaritan version confirms this alteration; and the text also has the v, and, at the beginning, which makes the whole to be clearly connected, particularly if we allow that c, which stands for thy, has been substituted for v, his, in the following words, thy feet and thy words, which ought to be his, as all the context speaks of God in the third person. This is agreeable to the Vulgate and to the Septuagint also, in the last instance. In the former, the Hebrew is printed thy foot, though the Samaritan and several manuscripts read thy feet. Instead of yissa, "he shall receive," (Haydock) the plural ought to be substituted, v being omitted both at the beginning and end, as it is in the name of Benaihu, 1 Paralipomenon xi. 22. See 2 Kings xxiii. 20. The Samaritan, Syriac, and Arabic, read and they received, (Kennicott) and the Vulgate, they shall receive. The Septuagint seem to refer this to Moses, "And Moses received from his words, the law which he enjoined to us." (Haydock) ---

That Moses should speak of himself, in this manner, seems very unaccountable, and therefore a word may perhaps have crept in, on account of its resemblance with the following term, Mursse. If it has not, Moses must have assumed the title of king, (ver. 5,) which he seems nevertheless to have disclaimed; (chap. xvii. 14,) and there was none in Israel before Saul, 1 Kings viii. 7. (Kennicott) ---

We may, however, supposes that he puts these words in the mouths of the people, who would repeat this blessing after he was dead, and mention with gratitude how Moses had delivered to them so excellent a law, and administered the affairs of state with all the power and dignity of a king. (Haydock)

Haydock: Deu 33:4

Moses. He expresses himself as if the people were speaking. The change of persons is very frequent in this discourse. ---

Inheritance. So the psalmist (Psalm cxviii. 111,) says, I have purchased thy testimonies for an inheritance for ever. (Calmet)

Haydock: Deu 33:5

He shall, &c. Erit rex, may perhaps be as well rendered indefinitely, "There shall be a king;" or, with the Septuagint, "And there shall be over the beloved a ruler," as (Haydock) some understand this of Moses, others of Saul, though it most probably refers to God himself, who gave the law, and was acknowledged, in the most solemn manner, for the king of Israel. ---

Right. Hebrew yishurun, a term which St. Jerome translates, with the Septuagint, (Calmet) chap. xxxii. 15, the beloved, as it is supposed to be a diminutive of Israel, to express greater tenderness. Thus Cicero called his daughter Tulliola. (Haydock)

Haydock: Deu 33:6

Number. This is conformable to the prophecy of Jacob, who deprived Ruben of his birth-right, on account of incest. He is even treated with indulgence, in being permitted to form one of the tribes. Yet some copies of the Septuagint, Syriac, (Theodoret q. 42,) and many interpreters, take this in quite a contrary sense, "let him be numerous, or not few;" the negation being supplied from the former part of the verse, which is not unusual in Hebrew. See Genesis ii. 6., Psalm ix. 19., and Proverbs xxxi. 1, &c. The tribe of Ruben was in effect more numerous than those of Gad, Joseph, or Benjamin. Simeon receives no blessing, probably on account of the crimes for which so many of that tribe were exterminated, (Numbers i. 23., and xxvi. 14.; Calmet,) and particularly Zambri, one of the chief princes, Numbers xxv. (Worthington) ---

But Grabe's Septuagint applies to Simeon what the rest apply to Ruben. "And let Simeon be many in number." No solid reason can be given why he should be passed over entirely, as, notwithstanding the infidelity of some of his children, and his own cruelty in not endeavouring to rescue Joseph, &c., he was to form a tribe among his brethren. (Haydock) ---

Some, therefore, imagine that he was to share in the blessings of Ruben, or of Levi, (with whom he is joined by Jacob, Genesis xlix. 5,) or of Juda, near whom he had his allotment of the promised land. Part of the tribe of Simeon afterwards dwelt in the territories of Juda, Josue xix. 1., 1 Paralipomenon iv. 42., and Judges i. 3. But (Calmet) it is more likely that the name has been omitted or changed in the original, by the mistake of some early transcriber, in like manner as the tribe of Manasses, included in that of Joseph, seems to have been placed for that of Dan, which otherwise would be omitted, Apocalypse vii. 6, 8. Some have recourse to a mystery in both these places. (Haydock)

Haydock: Deu 33:7

Of Juda, "when he goes to war, and bring him back in peace to his people." (Onkelos) ---

The general made a solemn prayer on such occasions; and the Psalm xix. was composed, and is still used, to draw down God's blessing in times of war. Moses thus clearly insinuates that the tribe of Juda should obtain the sovereign authority, though it would not be without opposition, that Israel would submit to David. He begs that God would remove all obstacles. This tribe was always distinguished for its valour. It was directed by God to attack the Chanaanites, under Othoniel, Judges i. 2. But its chief glory appeared under the reigns of David and Solomon. The other tribes were scarcely a match for the single tribe of Juda. (Calmet) ---

And he, God. (Menochius) ---

If God be for us, who is against us? (Romans viii. 31.) (Haydock)

Haydock: Deu 33:8

Holy man. Aaron and his successors in the priesthood. (Challoner) ---

They were adorned with the Urim and Thummim, which are here rendered perfection and doctrine. (Calmet) ---

Septuagint, "give to Levi his insignia, ( delous ) and his truth, to the holy man, the same whom they tried at the temptation, they spoke ill of him at the waters," &c. It was in consequence of the seditious conduct of the Israelites that the two brothers betrayed a want of confidence in God, and were excluded from the land of promise, as Moses often reminds them, chap. iii. 26. (Haydock) ---

Temptation. The place which goes by this name is at Raphidim, near Horeb, Exodus xvii. 6. But the word here probably includes all the other places, where the Hebrews tempted God, and particularly that, where so holy a man as Aaron was permitted to fall. (Calmet) (Numbers xx. 12.) ---

The priesthood is the peculiar blessing and honour of the tribe of Levi. (Menochius)

Haydock: Deu 33:9

Who hath said, &c. It is the duty of the priestly tribe to prefer God's honour and service before all considerations of flesh and blood: in such manner as to behave as strangers to their nearest akin, when these would withdraw them from the business of their calling. (Challoner) ---

The Levites shew no mercy to such of their brethren as had adored the golden calf, Exodus xxxii. 28, 29. The Chaldean, and many able interpreters, consider them here as judges, who must not be biased in passing sentence, by any natural affection. (Vatable) ---

Others think they must not assist at the funerals of their relations, Leviticus xxi. 10. (Calmet) ---

But the two former opinions seem much better. (Haydock) ---

Covenant. Priests ought to be more exemplary in their conduct than other men. (Worthington) ---

It is their duty also to instruct others, and to inculcate the observance of the law, as Hebrew and Septuagint more clearly specify. "They shall teach thy judgments to Jacob, and thy law to Israel." (Haydock) ---

They were appointed judges (chap. xvii. 8., and xix. 17,) and monitors, Osee iv. 6., &c.

Haydock: Deu 33:10

Wrath. He seems to allude to the action of Aaron, Numbers xvi. 46. (Calmet) ---

Hebrew has, "incense before thee," (Haydock) as it is explained by the Chaldean, Septuagint, &c. ---

Holocaust, of flour, &c., calil; that of beasts was styled aule. See chap. xiii. 16. (Calmet)

Haydock: Deu 33:11

Rise. The martial prowess of the Machabees, who were of this tribe, was conspicuous. (Menochius) ---

As the Levites had no portion with the rest, but were to live by tithes, &c., Moses begs that God would bless their labours, (Calmet) and suffer none to defraud them of their right. (Haydock)

Haydock: Deu 33:12

Shall dwell, &c. This seems to allude to the temple being built in the confines of the tribe of Benjamin, (Challoner) on the northern part of Jerusalem. The southern division of the city was in the territory of Juda; and hence Jerusalem is attributed to both, Josue xv. 63., and Judges i. 21. (Calmet) ---

He rest. The temple was situated on Mount Moria, which was higher than the rest of the city, as the head is above the shoulders. (Menochius) ---

Chaldean, "The majesty of the Lord shall dwell in his land." This was the sure ground of confidence to Benjamin. As long as God continued with his people, they had nothing to fear, no more than in a bride-chamber, being under the protection of the most High. (Haydock) ---

As Benjamin had been the object of his father's love, so God chose the first king out of his tribe; (Menochius) and by protecting his temple in a more particular manner, secured him. (Worthington)

Haydock: Deu 33:13

Fruits. Hebrew, "for the precious things of heaven, for the dew," &c., so also it has precious, ver. 14, &c.

Haydock: Deu 33:14

Moon; both those which are annual, as wheat, and those which come every month. (Chaldean) The sun and moon greatly contribute to nourish (Haydock) and to bring fruit to maturity. (Pliny, [Natural History?] ii. 100. (Calmet) ---

Both the tribes of Ephraim and of Manasses inhabited a fertile region. (Menochius)

Haydock: Deu 33:15

Everlasting hills. Chaldean, "which never fail" to produce an abundant crop. (Haydock) ---

The hills of the Israelites were very productive. But when they rebelled against their God, in very deed the hills were liars, and yielded little or nothing, Jeremias iii. 23.

Haydock: Deu 33:16

Thereof, whatever the earth can produce, particularly wheat, &c. The fruits of heaven, (ver. 13,) may denote such as grew on trees. (Calmet) ---

Bush; God, who appeared to Moses. (Haydock) ---

Nazarite. See the note on Genesis xlix. 26. (Challoner) ---

Joseph was distinguished by God, by his father, and by the king of Egypt, in a particular manner. The high priest was the Nasir in the house of God, (Leviticus xxi. 12,) as Joseph ws the chief officer, at the court of Pharao. The eastern kings still give this title to their prime minister. (Chardin. Perse. T. ii. 5, p. 136.)

Haydock: Deu 33:17

Bullock, or cow. Shor, denotes all the species, chap. xv. 19. ---

Firstling, is likewise often put for the most excellent. Thus "his beauty, like the finest bullock." The Egyptians had a high esteem for bulls; and Elian (ii. 10,) informs us that Mnevis, one of their kings, ordered the people to adore the bull, as the most beautiful of animals. Moses points at the kingdom of Israel, which was chiefly governed by the tribe of Ephraim; or perhaps he alludes to Josue, (Calmet) who was to succeed him, and to conquer the nations on the other side of the Jordan, with so much resolution and ability. (Haydock) ---

Rhinoceros, as stronger and more penetrating. See Numbers xxxii. 22. (Calmet) ---

Horns, designate strength and beauty, Psalm lxxiv. (Menochius) ---

Push, alluding to the manner in which bulls attack their opponents, and hurl them into the air, sparsa ad pugnam proludit arena. (Georg. iii.) (Calmet) ---

Some of the Fathers have explained this passage of Jesus Christ, the first-born of the creation, who is possessed of all the treasures of wisdom (Haydock) and beauty, whose strength drew all things to himself, after he had lifted up the nations on his cross, as it were with horns, and rescued them from the power of the devil. (St. Augustine, q. ultra[last]) (Calmet) ---

Manasses. To these two tribes, the blessings of their father, Joseph, belong; and their multitudes shall render them very formidable to the nations around them, as long as they obey their God. (Haydock) ---

The younger brother, Ephraim, is preferred before the elder, Genesis xlviii. (Worthington)

Haydock: Deu 33:18

Out to sea. (Calmet) ---

The territory of Zabulon had the Mediterranean sea on the west, and the lake of Tiberias, into which the Jordan flowed, on the east. (Haydock) ---

By the advantages of their situation, and by the example of the Tyrians, the people were induced to engage in commerce, and to study the art of navigation. ---

Tabernacles. Issachar preferred staying at home to cultivate his rich soil, Genesis xlix. 13. (Calmet)

Haydock: Deu 33:19

Mountain. Full of gratitude to God, who has bestowed such advantages upon them, these tribes shall go with zeal to the place which the Lord shall choose, (Haydock) and invite the people, on the road, to go along with them, to offer sacrifice. (Menochius) ---

Perhaps this may allude also to their conduct in the war against Jabin, in which they were particularly active, appointing the place of rendezvous at Mount Thabor, where, though the Scripture be silent, it is probable they would offer a sacrifice of thanks, as they had the prophetess, Debora, along with them, (Calmet) in like manner as Samuel immolated a calf at Bethlehem, (1 Kings xvi.) and Elias a bullock on Mount Carmel, 3 Kings xviii. (Haydock) See 1 Kings xiii. 12. ---

Sands. This blessing chiefly regarded Zabulon, who received the riches of the sea by commerce, bringing home the gold dust which is found among the sand of some rivers. The river Belus, near Ptolemais, was particularly famous for a sort of sand, of which glass was made. Josephus (Jewish Wars ii. 17,) says, that near the tomb of Memnon, a bed of such sand is found, about 100 cubits long, which, though many vessels have been filled from it, has never been exhausted. See Pliny, [Natural History?] v. 19., and Strabo, xvi. ---

The discovery of glass is supposed to have been the effect of chance; some merchants having placed a nitrous stone under their pot, as soon as it grew hot, and mixed with the sand, which is found near the shore of Tyre, a transparent substance was formed, which the Greeks called ualos, "glass," perhaps in imitation of the Hebrew eul, or "sand," of which it was chiefly composed. (Calmet) ---

The Septuagint render this verse, "They shall destroy the nations, and you shall call thither, and there you shall sacrifice,....because the riches of the sea shall suckle thee, and the merchandise of those who inhabit the sea shore." These tribes greatly contributed to overthrow the army of Sisara beside the torrent of Cisson, which divides their territories, Judges iv., and v. (Haydock)

Haydock: Deu 33:20

Breadth. The tribe of Gad, &c., slew or drove the Agarites from their neighbourhood, and seized their country, 1 Paralipomenon v. 18, 22. Hebrew, Septuagint, and Chaldean, "Blessed be he that enlargeth Gad," which was verified in Jephte, Josue xi. 33. (Calmet)

Haydock: Deu 33:21

He saw, &c. The pre-eminence of the tribe of Gad, to which this alludes, was their having the lawgiver, Moses, buried in their borders; though the particular place was not known. (Challoner) ---

Protestants, "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," &c. Septuagint, "And he saw his first-fruits," (the first conquered country of Sehon and of Og,) because there the land of the princes was divided, the leaders of the people being assembled, or who were assembled with the leaders. (Haydock) ---

Gad and the two other tribes petitioned for that part of the country, and obtained their request of Moses, Numbers xxxii. 27. ---

Israel. This is generally understood of Moses; but it may be explained of the tribe of Gad, which complied with the conditions imposed on him, and on his brethren, by the Lord, when he allotted the land of Galaad to them, chap. iii. 18. (Calmet) ---

Hebrew, "he executed the justice of the Lord," &c. Septuagint, "the Lord did justice and his judgment with Israel," approving his choice. (Haydock)

Haydock: Deu 33:22

Basan. As the Jordan rushes with impetuosity (Haydock) from Lais, which was seized by some of this tribe; (Judges xviii.) and as a lion falls on its prey from the mountains of Basan, so shall this tribe give birth to Samson, who was stronger than a lion, (Calmet) and terribly harassed the Philistines, Judges xiv. 5, 14, &c. When the Danites found themselves straitened for room, they sent a colony, (Haydock) which took possession of Lais, and called it after their own name: one of the fountains of the Jordan was in this place, the other was called Jor, (Menochius) though the river may have a more distant and obscure source in the lake of Phiala, whence Josephus says (Haydock) it runs, by a subterraneous passage, to a fountain of Dan. As it then takes its course through the promised land, of which it is the principal river, Dan may thus be said to supply waters abundantly for the whole country. (Menochius) ---

But the Hebrew and Septuagint have, "he shall leap from Basan," which must be understood of the lion, since the territory of Dan was very remote from that mountain. (Haydock)

Haydock: Deu 33:23

The sea. The lake of Genesareth. (Challoner) ---

South. That lake forms the southern extremity of the tribe of Nephthali. (Haydock) ---

The Mediterranean, and the countries south of Palestine, are commonly understood in this manner, but they cannot be understood here. (Calmet) ---

By means of their neighbours of Tyre and Sidon, (Menochius) and of Zabulon, who lay on the west, (Haydock) they would be supplied with all the luxuries of the sea and of the south. (Menochius)

Gill: Deu 33:1

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.

Gill: Deu 33:2

And he said,.... What follows, of which, in some things, he was an eye and ear witness, and in others was inspired by the Spirit of God, to deliver his mind and will concerning the future case and state of the several tribes, after he had observed the common benefit and blessing they all enjoyed, by having such a law given them in the manner it was:

the Lord came from Sinai; there he first appeared to Moses, and sent him to Egypt, and wrought miracles by him, and delivered his people Israel from thence, and when they were come to this mount he came down on it, as Aben Ezra, from Gaon, or he came "to" it; so to Zion, Isa 59:20, is "out of" or "from Zion", Rom 11:26; here he appeared and gave the law, and from thence went with Israel through the wilderness, and conducted them to the land of Canaan:

and rose up from Seir unto them: not to the Edomites which inhabited Seir, as say Jarchi, and the Targums of Jonathan and Jerusalem, but to the Israelites when they compassed the land of Edom; and the Lord was with them, and gave them some signal proofs of his power and providence, kindness and goodness, to them; particularly, as some observe, by appointing a brazen serpent to be erected for the cure those bitten by fiery ones, which was a type of the glorious Redeemer and Saviour, and this was done on the borders of Edom, see Num 21:4; for the words here denote some illustrious appearance of the Lord, like that of the rising sun; so the Targum of Onkelos,"the brightness of his glory from Seir was shown unto us;''and that of Jonathan,"and the brightness of the glory of his Shechinah went from Gebal:"

he shined forth from Mount Paran: in which the metaphor of the sun rising is continued, and as expressive of its increasing light and splendour: near to this mount was a wilderness of the same name, through which the children of Israel travelled, and where the Lord appeared to them: here the cloud rested when they removed from Sinai; here, or near it, the Spirit of the Lord was given to the seventy elders, and from hence the spies were sent into the land of Canaan, Num 10:12; in this wilderness Ishmael and his posterity dwelt, Gen 21:21; but it was not to them the Lord shone forth here, as say the above Jewish writers, and others ^d; but to the Israelites, for here Moses repeated the law, or delivered to them what is contained in the book of Deuteronomy, see Deu 1:1; beside, in a literal sense, as these mountains were very near one another, as Saadiah Gaon observes, the great light which shone on Mount Sinai, when the Lord descended on it, might extend to the other mountains and illuminate them, see Hab 3:3,

and he came with ten thousands of saints: or holy angels, as the Targums of Onkelos and Jonathan, and so Jarchi; which sense is confirmed by the authorities of Stephen the protomartyr, and the Apostle Paul, who speak of the law as given by the disposition of angels, they being present, attending and assisting on that solemn occasion, Act 7:57; see Psa 68:17; the appearance of those holy spirits in such great numbers added to the grandeur and solemnity of the giving of the holy law to the people of Israel, as the attendance of the same on Christ at his second coming will add to the lustre and glory of it, Luk 9:26,

from his right hand went a fiery law for them: the Israelites; Aben Ezra thinks the phrase, "his right hand", is in connection with the preceding clause; and the sense is, that fire came from the law, thousands of saints were at the right hand of God to surround Israel, as the horses of fire and chariots of fire surrounded Elisha; and the meaning of the last words, "a law for them", a law which stands or abides continually; and so the Septuagint version is,"at his right hand angels with him:''no doubt that law is meant which came from God on Mount Sinai, by the ministration of angels, into the hand of Moses; called a fiery law, because it was given out of the midst of the fire, Deu 5:26; so the Targum of Onkelos,

"the writing of his right hand out of the midst of fire, the law he gave unto us;''and because of its effects on the consciences of men, where it pierces and penetrates like fire, and works a sense of wrath and fiery indignation in them, by reason of the transgressions of it, it being the ministration of condemnation and death on that account; and, because of its use, it serves as a lantern to the feet, and a light to the path of good men: this law may include the judicial and ceremonial laws given at this time; but it chiefly respects the moral law, and which may be said to come from God, who, as Creator, has a right to be Governor of his creature, and to enact what laws he pleases, and from his right hand, in allusion to men's writing with their right hand, this being written by the finger of God; and because a peculiar gift of his to the Israelites, gifts being given by the right hand of men; and may denote the authority and power with which this law came enforced, and Christ seems to be the person from whose right hand it came: see Psa 68:17.

Gill: Deu 33:3

Yea, he loved the people,.... The people of Israel, of which his giving the law to them in such a glorious manner was an instance, and was a distinguishing blessing which other nations were not favoured with, see Deu 4:6; how much more is the love of God shown to his spiritual Israel and special people, by giving them his Gospel, the precious truths, promises, and ordinances of it, and, above all, in giving them his Son to be the Redeemer and Saviour of them, as revealed therein! these he embraces in his arms and in his bosom, as the word here signifies; admitting them to great nearness and familiarity with him, to commune with Father, Son, and Spirit, to a participation of all the blessings of grace here, and to the enjoyment of glory hereafter:

all his saints are in thy hand; not the sons of Levi, who were round about the ark, as Aben Ezra interprets it; rather all the people of Israel, who were chosen to be an holy people to the Lord above all people, and who were the care of his providence, protected by his power, and guided with his right hand; and were in a wonderful manner kept and preserved by him, both at the time of the giving of the law, and in their passage through the wilderness; it is eminently true of the chosen people of God, who are given to Christ, and made his care and charge, as all such who are sanctified and set apart by God the Father are, they are preserved in Christ, Jud 1:1; and these are sanctified in and by Christ, and by the Spirit of Christ, and so may be truly called his saints; and they are in the hands of Christ, as dear to him as his right hand, highly valued by him, held in his right hand; they are in his possession, are his peculiar people, portion, and inheritance, they are at his dispose, under his guidance and direction; and are in his custody and under his protection, and where they are safe from every enemy, and can never be snatched, taken, or removed from thence; see Joh 10:28; here they are put by the Father, as an instance of his love to them, and care of them, though not without the consent and desire of the Son, and this was done in eternity, when they were chosen in him:

and they sat down at thy feet; which may respect the position of the Israelites at the bottom of Mount Sinai, while the law was giving, which may be said to be the feet of the Lord, he being on the top of the mount, see Exo 19:17; all the Targums interpret it of the feet of the cloud of glory, they pitching their tents where that rested, Num 9:17; some think it an allusion to scholars sitting at the feet of their masters to receive instructions from them, see Act 22:3; so the disciples and followers of Christ sit at his feet, attending on his word and ordinances with calmness and serenity of mind, with much spiritual pleasure and delight, and where they continue and abide; and which may denote their modesty and humility, their subjection to his ordinances, and readiness to receive his doctrines, and their perseverance in them, see Mar 5:15; the word signifies, in the Arabic language, to sit down at a table ^e, and so the word is used in the Arabic version of Mat 8:11; and the ancient manner being reclining, the guests might be said to sit at the feet of each, especially at the feet of the master; so Christ sits at his table, and his people with him at his feet, Son 1:12,

everyone shall receive of thy words; of the words of the law, as the Israelites, who heard them and promised obedience to them, Exo 24:7; and would hear and receive them again, Jos 8:34; and so Christ's disciples, everyone of them that hath heard and learned of the Father, and comes to him, and believes in him, receives the words or doctrines given him by the Father, Joh 17:8; so as to understand them, approve of them, love them, believe them, and act according to them; these they receive into their hearts as well as into their heads, with all readiness, gladness, and meekness; even everyone of the persons before described or loved by the Lord, are in the hands of Christ and sitting at his feet.

Gill: Deu 33:4

Moses commanded us a law,.... The law was of God, it came forth from his right hand, Deu 33:2; it is of his enacting, a declaration of his will, and has his authority stamped upon it, who is the lawgiver, and which lays under obligation to regard it; but it was delivered to Moses, and by him to the children of Israel, on whom he urged obedience to it; and so it is said to come by him, and sometimes is called the law of Moses, see Joh 1:17,

even the inheritance of the congregation of Jacob; which either describes the persons who were commanded to keep the law, the tribes of Jacob or congregation of Israel, who were the Lord's people, portion, and inheritance, Deu 32:9; or the law commanded, which was to be valued, not only as a peculiar treasure, but to be considered a possession, an estate, an inheritance, to be continued among them, and to be transmitted to their posterity, see Psa 119:111; these are the words of the people of Israel, and therefore are thus prefaced in the Targums of Jonathan and Jerusalem,"the children of Israel said, Moses commanded, &c.''they were represented by Moses.

Gill: Deu 33:5

And he was king in Jeshurun,.... That is, in Israel, or over the people of Israel, of which name of theirs; see Gill on Deu 32:15; either God, as Jarchi; for the government of the Israelites was a theocracy, and their laws were immediately from God, and by him they were guided and directed in all things; wherefore, when they were so importunate for a change in their government, and to have a king over them, they are said to reject the Lord, that he should not reign over them, 1Sa 8:7; or Moses, as Aben Ezra on the place, Maimonides ^f, and others ^g; who, under God, had the civil government of the Hebrews; both may be received, God was the supreme Governor, and Moses the chief magistrate under him:

when the heads of Israel and the tribes of the people were gathered together; at Mount Sinai, to hear the law there and then given, or to hear it repeated by Moses, as in this book of Deuteronomy, who were at different times convened together for that purpose, see Deu 1:1; next follow the particular blessings of the several tribes, beginning with Reuben the firstborn.

Gill: Deu 33:6

Let Reuben live, and not die,.... As a tribe, continue and not be extinct, though they should not excel, because of the sin of their progenitor; and it may have a special regard to the preservation of them, of their families on the other side Jordan, while they passed over it with their brethren into Canaan, and of them in that expedition to help the other tribes in the conquest of the country and the settlement of them in it; which Jacob by a spirit of prophecy foresaw, and in a prayer of faith petitioned for their safety: all the three Targums refer the words to a future state, as a wish for them, that they might live and enjoy an eternal life, and not die the death of the wicked in the world to come; and which they call the second death, and from whom the Apostle John seems to have borrowed the phrase, Rev 2:11 Rev 20:6; Reuben signifies, "see the Son"; and all that see the Son of God in a spiritual manner, and believe in him with a true faith, as they live spiritually now, shall live eternally hereafter, and never die the second or eternal death; on them that shall have no power, see Joh 6:40,

and let not his men be few; or, "though his men be few?" as Bishop Patrick chooses to render the words, and as they will bear, ו, "vau", being sometimes so used, of which Noldius ^h gives instances; and the number of men in this tribe were but few in comparison of some others; and so those that see the Son of God and believe in him are but a small number; for all men have not faith. 2Th 3:2

Gill: Deu 33:7

And this is the blessing of Judah,.... Which follows; the same supplement of the words is made in the Targums of Jonathan and Jerusalem; but Aben Ezra thinks it refers to what goes before, that this, the same thing prayed for or prophesied of Reuben, belongs also to Judah, that he should live and not die; it may be in the wars in which that tribe would be and was engaged:

and he said, hear, Lord, the voice of Judah; in prayer, as all the Targums paraphrase it, which was eminently fulfilled in David, Asa, Jehoshaphat, Hezekiah, and other kings, which were of this tribe; who, when in distress, lifted up their voice in prayer to God, and were heard and delivered, as the Lord's people in all ages are: Judah signifies professing, confessing, praising, &c. this tribe was both a praying and praising people, as all good men be; they profess the name of the Lord, and their faith in him; they confess their sins and unworthiness; they praise the Lord for his mercies, temporal and spiritual, and pray to him for what they want; and their voice is heard with pleasure, and answered: particularly Judah was a type of Christ, who was of this tribe, and whose voice in prayer for his people has been always heard:

and bring him unto his people; in peace, often engaged war, so all the Targums: and as it may refer to Christ his antitype, it may respect his incarnation, when he came to his own and was not received by them; and to his resurrection from the dead, when he appeared to his disciples, to their great joy; and to the ministry of the Gospel among the Gentiles, when to him was the gathering of the people; and will be further accomplished at the last day, when he shall return and appear to them that look for him, a second time, without sin unto salvation:

let his hands be sufficient for him; both to work with, and provide for themselves all the necessaries of life, and to fight with their enemies, and defend themselves against them; so Christ's hands have been sufficient, or he has had a sufficiency of power and strength in his hands, to combat with and overcome all his and our enemies, to work out the salvation of his people, and to supply all their wants:

and be thou an help to him from his enemies: which this tribe often experienced in their wars with their enemies, being very warlike and courageous, successful and victorious, both before they had kings and in the several kings of their tribe, as David, Jehoshaphat, and others; and was remarkably fulfilled in Christ, whose helper the Lord was as man and Mediator, see Isa 1:7; no mention is made of Simeon, because of the affair of Baalpeor, in which that tribe had a great concern, Num 25:1; as Aben Ezra observes; or because, according to Jacob's prophecy, it was to be scattered in Israel; though the same is also said of Levi, who yet is here blessed; rather therefore the reason is, because Simeon had his inheritance in the midst of the tribe of Judah, and so was blessed in it, see Jos 19:1; thus the Targum of Jonathan expresses it here,"and he joined in his portion and in his blessing, Simeon his brother;''some copies of the Septuagint version, as that in the king of Spain's Bible, make mention of him at the end of Reuben's blessing,"and let Simeon be much in number.''

Gill: Deu 33:8

And of Levi he said,.... That is, Moses said of the tribe of Levi, as both the Targums of Jonathan and Jerusalem:

let thy Thummim and thy Urim be with thy Holy One; with Aaron, as the same Targums interpret it, who was of the tribe of Levi, and was a holy good man, a saint of the Lord, as he is called, Psa 106:16; of the Urim and Thummim, which were with him and with every high priest; see Gill on Exo 28:30; and though they were not in use under the second temple, yet had their fulfilment in Christ the antitype of Aaron, who may be chiefly here intended; who is after called the Lord's Holy One, as he is, both as God and man, holy in both his natures, divine and human, and in his life and actions; and with him are the true Urim and Thummim, lights and perfections, the light of nature, grace and glory, and all perfections, both divine and human; See Gill on Exo 28:30 ⁱ:

whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah; which, as it may respect Aaron, may be understood either of the Lord's proving him and contending with him, by suffering the children of Israel to murmur against him and Moses, at the said places; when, according to the three Targums, he stood in the temptation, and was perfect and found faithful; or of Levi, who, with the rest of the tribes, tried him, and strove with him at the same places; though Jarchi says they did not murmur with the rest that murmured: as it may refer to Christ the antitype of Levi, the sense is, that the Urim and Thummim should be with the Holy One, the Messiah, whom thou, O Levi, with the rest of the tribes, tempted and strove with at the places mentioned; for it is expressly said, they tempted the Lord, Exo 17:7; and which is interpreted of Christ, 1Co 10:9.

Gill: Deu 33:9

Who said unto his father and to his mother, I have not seen him,.... Which some understand of the high priests who were of this tribe, and according to the law were not to defile themselves, or mourn for a father or mother, Lev 21:11; or rather, as others, of their having no respect to them in judgment, but determining all causes that came before them according to the law of God, and the rules of justice and equity, in the most impartial manner, without having any regard to the nearest relations to them: with this compare what Christ the antitype of Levi says, in Mat 12:49,

neither did he acknowledge his brethren, nor knew his own children; had no respect to persons in judgment, though ever so nearly related: many restrain this to the affair of the golden calf, when the tribe of Levi gathered together, girded their swords on their thighs, and slew every man his brother, companion, and neighbour, guilty of that idolatry, Exo 32:26,

for they have observed thy word, and kept thy covenant; the law of God, spoken by him, and had the nature of a covenant with the people of Israel: this the tribe of Levi observed, not only what respects the worship of God, and the contrary to it, idolatry, but all other moral and religious duties; Christ fulfilled the whole law, and did always and all things what pleased the Lord, Joh 8:29.

Gill: Deu 33:10

They shall teach Jacob thy statutes, and Israel thy law,.... The priests and Levites, being dispersed among each of the tribes, having cities in them allotted to them, taught the people the laws, statutes, and ordinances of the Lord, moral, civil, and ceremonial, see Mal 2:6,

they shall put incense before thee; upon the altar of incense, which none but a priest might do, as the case of Uzziah shows; and which, the Jews say ^k, he might do but once: the same priest might not offer incense twice; a new priest was always employed: in this they, were typical of Christ, the only Intercessor who is always at the golden altar, to offer up the prayers of all saints with his much incense, Rev 8:3,

and whole burnt offerings upon thine altar; the altar of burnt offering, typical of Christ, who is both altar, sacrifice, and priest.

Gill: Deu 33:11

Bless, Lord, his substance,.... Which lay in tithes, firstfruits, &c. for the priests and Levites had no share in the division of the land; unless this can be understood of the cities and suburbs which were given them, or of houses and fields devoted, which fell unto them, or rather of their cattle, for the use of which they had suburbs appointed them; for otherwise in husbandry and merchandise they were not employed: some render it "an host" or army ^l, their service being a militia, or warfare, Num 4:3; Jarchi refers this to the Hasmonaeans or Maccabees, which were of this tribe:

and accept the work of his hands; in offering incense and sacrifices, and all other administrations of the office of priests and Levites; thus the righteousness and sacrifice of Christ are of a sweet smelling savour, and very acceptable to God; and all the spiritual sacrifices of the saints who are priests unto God, as of prayer and praise, are acceptable to him through Jesus Christ:

smite through the loins of them that rise against him; such as were the companies of Korah, Dathan, and Abiram; and in all ages faithful ministers of the word meet with many enemies, whom they would not be, able to withstand were not the Lord to appear for them, and protect them from them, and smite them thoroughly:

and of them that hate them, that they rise not again; destroying them with an utter destruction, so that they are not able to make any other efforts upon them; for such who are enemies to the priests of the Lord are enemies to him, and to true religion, enemies to God and Christ, to the law and to the Gospel, to the word of God and to the ordinances of it, and therefore to be severely handled and thoroughly punished: Christ's enemies shall all be subdued under him; see Psa 110:1.

Gill: Deu 33:12

And of Benjamin he said,.... The tribe of Benjamin, as the Targums of Jonathan and Jerusalem; which is taken notice of next to Levi, because, as the priesthood was in the tribe of Levi, the temple in which the priests officiated was in the tribe of Benjamin, or near it; and is observed next but one to Judah, and before his elder brother Joseph, because his tribe lay between Judah and Joseph, Jos 18:11; and Levi having no inheritance in the land:

the beloved of the Lord shall dwell in safety by him; this is commonly understood of the tribe of Benjamin, beloved by the Lord, as the head of the tribe was by his father Jacob; the first king of Israel being of that tribe, and the temple built in it, or on the edge of it, and its land the most fat and fertile of the land of Canaan, as Josephus ^m observes; and may be said to "dwell by him", the Lord, because the tabernacle of the Lord was so near that tribe, and so to dwell "in safety" under his protection, and which was the means of preserving it from apostasy, when ten tribes revolted: though the Messiah may be intended, the Son of God, and man of God's right hand, the antitype of Benjamin, the beloved of the Lord, and dear son of his love; his Benjamin, who is now in human nature exalted at his right hand: and this may denote his inhabitation in the flesh, and dwelling by or near Benjamin, being born at Bethlehem in the tribe of Judah, bordering on Benjamin, and frequently had his abode in Jerusalem, which was in the tribe of Benjamin, Jos 18:28; and where he was in safety amidst his enemies, they not having power to lay hold on him until his hour was come:

and the Lord shall cover him all the day long; for ever, as Jarchi notes, because that, after Jerusalem was chosen, the divine Majesty dwelt in no other place: this may be understood either of the Messiah covering Benjamin and protecting him, as he is the covert of all his Benjamites and beloved ones, from all their enemies, from all evils and dangers, from all storms and tempests, and everything troublesome and distressing, see Isa 32:2; or the Lord's covering his beloved One the Messiah; as he did in his infancy, from the designs of Herod upon his life, and from the attempts of others before his time was come; he hid him in the shadow of his hand, Isa 49:2,

and he shall dwell between his shoulders; either the Lord shall dwell between the shoulders of Benjamin; the temple in which the Lord dwelt was built on Mount Moriah, in the tribe of Benjamin, in the highest part of his land, as Jarchi notes; the Targums of Jonathan and Jerusalem paraphrase the words,"in his border the Shechinah (or the glory of the Shechinah of the Lord) shall dwell,''for if the temple was not within the tribe of Benjamin, yet it was certainly on the borders of it: or Benjamin shall dwell between the shoulders of the Lord, being bore up and supported by him: Christ dwells in the hearts of his people, and over them as an head, and they dwell upon his shoulders, on which the care and government of them lies, Isa 9:6; in the Talmud ⁿ this passage is applied to the days of the Messiah.

Gill: Deu 33:13

And of Joseph he said,.... The tribe of Joseph, as the Targums of Jonathan and Jerusalem:

blessed of the Lord be his land; as the lands inherited by his sons were extremely fruitful, the countries of lead and Bashan by Manasseh, and the fields of Samaria by Ephraim: Jarchi says,"there was not in the inheritance of the tribes a land so full of all good things as the land of Joseph;''typical of the church of Christ, the antitypical Joseph, which abounds with all good things through him, or of the better country in heaven:

for the precious things of heaven; that is, the pleasant, precious, and excellent fruits, reproduced by the influence of the heavens, particularly showers of rain which descend from thence; emblems of the grace of God, and Gospel of Christ, which bring spiritual blessings to the sons of men on earth, and make them fruitful in every good word and work: for the dew; which descends also from heaven, and is of unspeakable use to the fruits of the earth, and is sometimes used as an emblem of the favour and goodness of God to his people, Hos 14:5,

and for the deep that coucheth beneath; that is, beneath the earth, and breaks out upon it, and waters it, and makes it fruitful, which happiness the land of Joseph had, as well as the rain and dew of heaven: this is to be understood of springs and fountains that flow out of the earth to the enriching of it; and so the Targums of Jonathan and Jerusalem paraphrase the words, and may be applied to Christ and to his Gospel, Son 4:15.

Gill: Deu 33:14

And for the precious fruits brought forth by the sun,.... Which has a wonderful influence upon many and most of the fruits of the earth, to produce them out of their seeds in it, to bring them forward, to ripen and perfect them, and to make them rich and excellent. Jarchi says,"the land of Joseph lay open to the sun, and it sweetened the fruits of it;''it improved them, and made them more valuable; and this is spiritually true of Christ the sun of righteousness, to whose influence are owing the blessings of grace, redemption, peace, pardon, and justification, and the graces of the Spirit, faith, hope, and love, and by what believers are filled with, the fruits of righteousness, see Mal 4:2,

and for the precious things put forth by the moon; the fruits which the moon helps forward by its coolness and moisture; and those the above Jewish writer says are cucumbers and gourds; and as various creatures are affected by the moon, it is observed by a naturalist ^o, that onions, when the moon waxes old, increase, and flag when it is young; and Pliny says ^p, that at the increase of the moon all sort of corn grows bigger and larger; but a late learned writer ^q remarks, that though upon the pressure of the moon on the globe many things depend, as the ebbing and flowing of the sea, epileptic and convulsive paroxysms, yet it does not appear that this pressure exerts its power on plants, so as to thrust them forth, and therefore thinks this respects the ejection or protrusion of monthly fruits; for the word here used is in the plural number, and signifies "months"; and so Onkelos paraphrases the words,"it produces precious fruits at the beginning of every month;''or ripe fruit at the beginning of every month, as the Targums of Jonathan and Jerusalem; for the spiritual meaning, see Rev 22:2.

Gill: Deu 33:15

And for the chief things of the ancient mountains,.... Which were from the beginning of the world, and for which the land, possessed by the children of Joseph, Manasseh, and Ephraim, were famous; as the mountains of Gilead and Bashan, inherited by the former, and Mount Ephraim, and the mountains of Samaria, by the latter; which produced, besides great quantities of grass and corn, also vines, figs, olives, &c.

and for the precious things of the lasting hills; which will endure as long as the world, the same as before in other words; and which precious things may be emblems of the spiritual blessings of grace, provided in an everlasting covenant, and given to Christ for his people before the world began, or any mountains and hills were formed, and which are as lasting and as immovable as they are; see Pro 8:22, Isa 54:10.

Gill: Deu 33:16

And for the precious things of the earth, and fulness thereof,.... Corn of all sorts produced out of the earth, and grass that grows out of it, and cattle that feed upon it; for all which some part of the land of Joseph, particularly Bashan, was famous; as for the oaks that grew on it, so for the pasturage of it, and the cattle it bred, Deu 32:14; see Psa 22:12,

and for the good will of him that dwelt in the bush; the angel of the Lord, the Word and Son of God, who appeared to Moses in the bush, and made himself known as the God of Abraham, Isaac, and Jacob; and expressed his good will to Israel, by sending Moses to deliver them out of their bondage: and the favour and good will of the same divine Person is here wished for, and which has appeared in his assumption of human nature, obedience, sufferings, and death, Luk 2:14. The bush was an emblem of Israel, and the state they were then in, and of the church of Christ; of which See Gill on Exo 3:2; and where Christ may be said to dwell, as he did among men, when he was made flesh, and does dwell in the midst of his churches, and in the hearts of his people by faith:

let the blessing come upon the head of Joseph; that is, in all things, as Onkelos; or all these blessings, as the Targums of Jonathan and Jerusalem; all before mentioned, let them come openly and visibly, and in great plenty, upon the posterity of Joseph, who was a type of Christ, the head of the righteous, on whom all the blessings of grace are, and from whom they descend to all his spiritual offspring, Pro 10:6,

and upon the top of the head of him that was separated from his brethren; when he was sold by them into Egypt; the Targums of Jonathan and Jerusalem are,"and was shining in the glory of his brethren;''that is, when he was a ruler in Egypt, and had honour from his brethren there, and was beautiful and glorious among them, as a Nazarite, as the word here used signifies, see Lam 4:7; and may he applied to Christ, who was chosen from among the people, and separated from sinners, and called a Nazarene, Psa 89:19.

Gill: Deu 33:17

His glory is like the firstling of his bullock,.... Such as were in Bashan, a country possessed by the posterity of Joseph, see Psa 22:12; and so might be called "his" bullock, or a young bull, was reckoned both comely and majestic; so Menis or Mnevis, king of Egypt, preferred a bull above all animals to be worshipped, because the most beautiful of all, as Aelianus ^w relates; and Astarte, according to Sanchoniatho ^x, put a bull's head upon her own, as a sign of royalty or kingly power. The Targums of Jonathan and Jerusalem refer this to the birthright which belonged to Reuben, and was taken from him, and given to Joseph, see 1Ch 5:2. Some will have Joshua intended by the firstling of his bullock, so Jarchi; who was of the tribe of Ephraim, and so famous for his strength and courage, his warlike exploits and victories, and the glory, honour, and renown he obtained; and who was a type of Christ, the first and only begotten Son of God, the brightness of his Father's glory, and the express image of his person; this is applied to the Messiah in some ancient Jewish writings ^y:

and his horns are like the horns of unicorns; of the monoceros or rhinoceros; and as the strength of these creatures, as of others, lies in their horns, these are figures of the power and strength of the tribes of Ephraim and Manasseh, the sons of Joseph; see Num 23:22,

with them he shall push the people together to the ends of the earth; not to the ends of the world, as if the posterity of Joseph should carry their conquests and spread their dominion over all people to the ends of the world, as the Targum of Jonathan suggests; but to the ends of the land of Canaan, which was done by Joshua, when he smote the thirty one kings of that country. The word "push" is used in allusion to the horns of creatures, with which they push, drive away from them, or hurt and destroy those that annoy them:

and they are the ten thousands of Ephraim, and they are the thousands of Manasseh; though Manasseh was the eldest son of Joseph, fewer are ascribed to him than to Ephraim the younger, according to Jacob's prediction, Gen 48:19. This has been in a spiritual sense verified in Christ, the antitype of Joseph, the horn of salvation, who by his great strength has vanquished all his, and the enemies of his people, and even spoiled principalities and powers.

Gill: Deu 33:18

And of Zebulun he said,.... The tribe of Zebulun, as the Targums of Jonathan and Jerusalem, with whom Issachar is joined, they being brethren, and of the same mother as well as father; though Zebulun the youngest is set before Issachar the older, as in Jacob's blessing, Gen 49:13,

rejoice, Zebulun, in thy going out; in their going out to sea, to merchandise, to traffic in foreign parts, it being a maritime tribe, see Gen 49:13; and so are called upon to rejoice and be thankful for their safe preservation on the seas, and success in trade; and to this sense are the paraphrases of Jonathan and Jerusalem: though Onkelos interprets it of their going out to war against their enemies, and certain it is that they were also a warlike as well as a seafaring tribe; see Jdg 5:18,

and Issachar, in thy tents; being a tribe that stayed at home, and attended to husbandry, and dwelt in tents, to take care of and feed their cattle; in doing which they should be prosperous, and have occasion to rejoice, and be thankful to the Lord: though the Targums of Jonathan and Jerusalem carry it to a different sense, to their schools, in which they dwelt: this tribe being, as supposed, a learned tribe, studious, in the law; which is gathered from 1Ch 12:32.

Gill: Deu 33:19

They shall call the people unto the mountain,.... To the mountain of the house of the sanctuary, as all the three Targums; to the temple built on a mountain, which Moses by a spirit of prophecy foresaw would be, to which the tribes of Zebulun and Issachar would not only come up themselves, though at the more distant parts of the land; but call and urge others, both Israelites and Gentiles, to do the same, partly by their example, and partly by persuasions and arguments; not the tribes of Israel that lay nearest them only, but the Heathens, the Tyrians and Sidonians, on whom they bordered, and the Gentiles in Galilee of the Gentiles, which were neighbours to them; a like instance see in Isa 2:2; and perhaps this may have respect to the times of Christ and his apostles, and to their being in those parts where the Gospel was preached, and many people were called, Mat 4:13,

there they shall offer sacrifices of righteousness; or true sacrifices, as the Targums of Jonathan and Jerusalem, in opposition to illegitimate ones, which were not according to the law, that had blemishes and defects in them, and to such as were gotten by robbery, or in an unlawful way; and may signify all righteous actions and good works done in faith, and from right principles, though not to be depended upon for a justifying righteousness before God; and all spiritual sacrifices, especially the sacrifices of praise for all blessings, and particularly for the righteousness of Christ; and these are to be offered in the church of God, and upon the altar, which sanctifies every gift, and from whence they come up with acceptance to God:

for they shall suck of the abundance of the sea; get a great deal of riches by trading at sea, and therefore under great obligations to offer sacrifices to the Lord, by whom they were prospered:

and of the treasure hid in the sand; as gold and silver, pearls and corals, and the like, extracted from thence; or riches buried there through shipwrecks; or it may design the great wealth and riches they got by glass made of sand, taken out of the river Belus, which washed the coast of the tribe of Zebulun, as many historians relate ^z.

Gill: Deu 33:20

And of Gad he said,.... The tribe of Gad, as the Targums of Jonathan and Jerusalem:

blessed be he that enlargeth Gad; that is, the Lord, to whom the praise and glory were to be given, who had appointed to Gad a large inheritance on the other side Jordan, and had settled him in it, and which became larger by the conquest of the Hagarites, and others, 1Ch 5:18,

he dwelleth as a lion; bold and courageous, secure, and without fear of any of his enemies, though near him, on his borders, as the Moabites and Ammonites were; of the same spirit and temper were the men of the tribe of Gad in the times of David, 1Ch 12:8,

and teareth the arm with the crown of the head, at once, just as a lion tears its prey; which figurative phrases are expressive of this tribe conquering and destroying strong and mighty men, signified by the "arm", in which the strength of a man lies, and of kings and governors, pointed at by the "crown of the head"; as the Targums of Onkelos and Jonathan; which was done in the times of Joshua, when with and under him they subdued and destroyed the kings and princes of the land of Canaan.

Gill: Deu 33:21

And he provided a first part for himself,.... That is, the portion of the land of Sihon and Og, as Jarchi rightly interprets it; which was the beginning or firstfruits of the subduing of the land that was promised; this he looked at, chose, and desired it as his inheritance, Num 32:1,

because there, in a portion of the lawgiver, was he seated; or in the portion and part of the inheritance of Israel was he placed by Moses the lawgiver, according to the will of God; or because there were in it palaces and towers of great personages, lawgivers, kings, and princes, well covered and strongly fortified; or here he was "hid", or "protected", i.e. their families, wives, and children, while they assisted their brethren in subduing Canaan:

and he came with the heads of the people; either "to" them, to Moses, Eleazar, and the seventy elders, and the heads of the tribes of Israel, to ask leave to have his part and portion on the other side Jordan, or "with" them, as we supply it; came with them over Jordan armed, to assist in the conquest and subduing of the land of Canaan:

he executed the justice of the Lord, and his judgments with Israel; that is, either he justly and truly fulfilled all his promises and engagements, on condition of which he was placed on the other side; or he, together with the rest of the Israelites, executed the righteous judgment of God upon the Canaanites, in the expulsion and destruction of them.

Gill: Deu 33:22

And of Dan he said,.... Of the tribe of Dan, as the Targums of Jonathan and Jerusalem:

Dan is a lion's whelp; or like one for boldness, strength, and courage; and was verified in Samson, who was of this tribe; who, when a young lion roared against him, the Spirit of the Lord came on him, and he tore it to pieces, Jdg 14:5,

he shall leap from Bashan; not Dan, for he was seated far from that country; but the sense is, he was like to a young lion for its strength, when it leaps from Bashan, as Aben Ezra rightly explains it. Bashan was a mountain in which lions haunted, and from whence they might be said to leap, as they do when they seize on their prey: it may have some respect to the leap of the Danites from the northwest part of the land of Israel, where they were settled, but was not sufficient for them, to the northeast of it, when they went against Leshem, and took it, and called it Dan; see Jos 19:47.

Gill: Deu 33:23

And of Naphtali he said,.... The tribe of Naphtali, as the Targums of Jonathan and Jerusalem:

O Naphtali, satisfied with favour; with the favour of men, which to have is a great blessing; and as he gave goodly words to others, he had the good word of others, Gen 49:21; and with the favour of God, as the next clause shows; which is the greatest blessing of all, and is special and peculiar, free and sovereign, and the source of all blessings, temporal and spiritual; and to be full of this, and satisfied of an interest in it, is the highest of enjoyments; and nothing is of a more satisfying nature, it is a feast of itself; see Psa 63:3,

and full with the blessing of the Lord; as such must needs be who are full of and satisfied with the your, good will, and love of God; for they are filled with all spiritual blessings, with all the blessings of grace, which spring from his free favour, as pardon of sin, a justifying righteousness, adoption, sanctifying grace, a right and title to eternal life. This may have respect to the temporal happiness of this tribe, which had a remarkable share in the favour and good will of God, and in the blessings of his goodness. Strabo ^a, an Heathen writer, speaking of this part of the land of Judea, says it was a happy and fruitful country, bearing all manner of fruit; in this tribe was the fruitful country of Gennesaret, full of delightful gardens and fields, which lay along by a lake of that name, frequently mentioned in the New Testament; which country, Josephus says ^b, one may call the ambition of nature; and the Targum of Jonathan has it,"ye shall be full of the fruits of the valley of Gennesaret;''and particularly this country was favoured with the presence of our Lord Jesus Christ; see Mat 4:13,

possess thou the west and the south; not the west and south of the land of Israel; for, according to Josephus ^c, this tribe lay to the east and north of it, just the reverse; and it is plain from Jos 19:34; that it had Asher on the west, and Zebulun on the south; wherefore some understand this of the commodities this tribe was supplied with, as through the tribe of Asher on the west, on which those trading cities Tyre and Sidon bordered; and through Zebulun on the south, which was near the sea, and was given to navigation and trade: though it should be observed that the word for "west" signifies the "sea" ^d; and intends not the Mediterranean sea, which this tribe did not reach; but the sea of Tiberias and Gennesaret, as all the Targums explain it; and Bochart ^e observes, that the portion of Naphtali reached from the south of the city of Dan to the sea of Tiberias; so that the south is observed with respect to Dan last mentioned, and the west or sea to the sea of Tiberias.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 33:2

¹ tn Or “rose like the sun” (NCV, TEV).

² tc Heb “to him.” The LXX reads “to us” (לָנוּ [lanu] for לָמוֹ [lamo]), the reading of the MT is acceptable since it no doubt has in mind Israel as a collective singular.

tn Heb “him”; the referent (Israel) has been specified in the translation for clarity.

³ tn Or “he shone forth” (NAB, NIV, NRSV, NLT).

⁴ tc With slight alteration (מִמְרִבַת קָדֵשׁ [mimrivat qadesh] for the MT’s מֵרִבְבֹת קֹדֶשׁ [merivvot qodesh]) the translation would be “from Meribah Kadesh” (cf. NAB, NLT; see Deut 32:51). However, the language of holy war in the immediate context favors the reading of the MT, which views the Lord as accompanied by angelic hosts.

⁵ tc The mispointed Hebrew term אֵשְׁדָּת (’eshdat) should perhaps be construed as אֵשְׁהַת (’eshhat) with Smr.

NET Notes: Deu 33:3

¹ tc Heb “peoples.” The apparent plural form is probably a misunderstood singular (perhaps with a pronominal suffix) with enclitic mem (ם). See HALOT 838 s.v. עַם B.2.

² tc Heb “his holy ones.” The third person masculine singular suffix of the Hebrew MT is problematic in light of the second person masculine singular suffix on בְּיָדֶךָ (bÿyadekha, “your hands”). The LXX versions by Lucian and Origen read, therefore, “the holy ones.” The LXX version by Theodotion and the Vulgate, however, presuppose third masculine singular suffix on בְּיָדָיו (bÿyadayv, “his hands”), and thus retain “his holy ones.” The efforts to bring pronominal harmony into the line is commendable but unnecessary given the Hebrew tendency to be untroubled by such grammatical inconsistencies. However, the translation harmonizes the first pronoun with the second so that the referent (the Lord) is clear.

³ tn Heb “hands.” For the problem of the pronoun see note on the term “holy ones” earlier in this verse.

⁴ tn The Hebrew term תֻּכּוּ (tuku, probably Pual perfect of תָּכָה, takhah) is otherwise unknown. The present translation is based on the reference to feet and, apparently, receiving instruction in God’s words (cf. KJV, ASV). Other options are as follows: NIV “At your feet they all bow down” (cf. NCV, CEV); NLT “They follow in your steps” (cf. NAB, NASB); NRSV “they marched at your heels.”

⁵ tn The singular verbal form in the Hebrew text (lit. “he lifts up”) is understood in a distributive manner, focusing on the action of each individual within the group.

NET Notes: Deu 33:4

¹ tn The Hebrew term תּוֹרָה (torah) here should be understood more broadly as instruction.

NET Notes: Deu 33:5

¹ tn Heb “he was king.” The present translation avoids the sudden shift in person and the mistaken impression that Moses is the referent by specifying the referent as “the Lord.”

² sn Jeshurun is a term of affection referring to Israel, derived from the Hebrew verb יָשַׁר (yashar, “be upright”). See note on the term in Deut 32:15.

³ sn The following blessing is given to the tribes in order, although the tribe of Simeon is curiously missing from the list.

NET Notes: Deu 33:6

¹ tn Heb “and [not] may his men be few” (cf. KJV, NASB, NIV).

NET Notes: Deu 33:7

¹ tn The words “the blessing” are supplied in the translation for clarity and stylistic reasons.

NET Notes: Deu 33:8

¹ sn Thummim and Urim. These terms, whose meaning is uncertain, refer to sacred stones carried in a pouch on the breastplate of the high priest and examined on occasion as a means of ascertaining God’s will or direction. See Exod 28:30; Lev 8:8; Num 27:21; 1 Sam 28:6. See also C. Van Dam, NIDOTTE 1:329-31.

² tn Heb “godly man.” The reference is probably to Moses as representative of the whole tribe of Levi.

³ sn Massah means “testing” in Hebrew; the name is a wordplay on what took place there. Cf. Exod 17:7; Deut 6:16; 9:22; Ps 95:8-9.

⁴ sn Meribah means “contention, argument” in Hebrew; this is another wordplay on the incident that took place there. Cf. Num 20:13, 24; Ps 106:32.

NET Notes: Deu 33:9

¹ sn This statement no doubt alludes to the Levites’ destruction of their own fellow tribesmen following the golden calf incident (Exod 32:25-29).

NET Notes: Deu 33:11

¹ tn Heb “smash the sinews [or “loins,” so many English versions].” This part of the body was considered to be center of one’s strength (cf. Job 40:16; Ps 69:24; Prov 31:17; Nah 2:2, 11). See J. H. Tigay, Deuteronomy (JPSTC), 325.

NET Notes: Deu 33:12

¹ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

² tn Heb “between his shoulders.” This suggests the scene in John 13:23 with Jesus and the Beloved Disciple.

NET Notes: Deu 33:13

¹ tn Heb “from the harvest of the heavens.” The referent appears to be good crops produced by the rain that falls from the sky.

NET Notes: Deu 33:14

¹ tn Heb “goings forth of the sun.”

² tn Heb “and from the harvest of the yield of.” This has been simplified in the translation to avoid redundancy.

³ tn Heb “the moon.” Many English versions regard this as a reference to “months” (“moons”) rather than the moon itself (cf. NAB, NASB, NRSV, NLT).

NET Notes: Deu 33:15

¹ tn Heb “head” or “top.”

NET Notes: Deu 33:16

¹ tn The expression “him who resided in the bush” is frequently understood as a reference to the appearance of the Lord to Moses at Sinai from a burning bush (so NIV, NCV, TEV, CEV, NLT; cf. Exod 2:2-6; 3:2, 4). To make this reference clear the word “burning” is supplied in the translation.

² sn This apparently refers to Joseph’s special status among his brothers as a result of his being chosen by God to save the family from the famine and to lead Egypt.

NET Notes: Deu 33:17

¹ sn Ephraim and Manasseh were the sons of Joseph who became founders of the two tribes into which Joseph’s descendants were split (Gen 48:19-20). Jacob’s blessing granted favored status to Ephraim; this is probably why Ephraim is viewed here as more numerous than Manasseh.

NET Notes: Deu 33:19

¹ tn Or “acceptable”; Heb “righteous” (so NASB).

² tn Heb “suck.”

³ tn Heb “of the sand” (so NRSV, NLT); CEV “the sandy beach.”

NET Notes: Deu 33:20

¹ tn Heb “forehead,” picturing Gad attacking prey.

NET Notes: Deu 33:21

¹ tn The Hebrew term מְחֹקֵק (mÿkhoqeq; Poel participle of חָקַק, khaqaq, “to inscribe”) reflects the idea that the recorder of allotments (the “ruler”) is able to set aside for himself the largest and best. See E. H. Merrill, Deuteronomy (NAC), 444-45.

² tn Heb “covered in” (if from the root סָפַן, safan; cf. HALOT 764-65 s.v. ספן qal).

³ tn Heb “heads” (in the sense of chieftains).

NET Notes: Deu 33:22

¹ sn He will leap forth from Bashan. This may refer to Dan’s conquest of Laish, a region just to the west of Bashan (Judg 18:27-28).

Geneva Bible: Deu 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.

Geneva Bible: Deu 33:2

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 ^{( b )} thousands of saints: from his right hand [went] a fiery law for them.

^{( b )} Meaning, infinite angels.

Geneva Bible: Deu 33:3

Yea, he loved the people; ^{( c )} all his saints [are] in thy hand: and they sat down at ^{( d )} thy feet; [every one] shall receive of thy words.

^{( c )} Hebrew, his saints, that is, the children of Israel.

^{( d )} As thy disciples.

Geneva Bible: Deu 33:4

Moses commanded us a law, [even] the ^{( e )} inheritance of the congregation of Jacob.

^{( e )} To us and our successors.

Geneva Bible: Deu 33:6

Let ^{( f )} Reuben live, and not die; and let [not] his men be few.

^{( f )} Reuben will be one of the tribes of God's people, though for his sin his honour is diminished, and his family but small.

Geneva Bible: Deu 33:7

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 ^{( g )} sufficient for him; and be thou an help [to him] from his enemies.

^{( g )} Signifying, that he would barely obtain Jacob's promise, (Gen 49:8).

Geneva Bible: Deu 33:9

Who said unto his father and to his mother, ^{( h )} 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.

^{( h )} He preferred God's glory to all natural affection, (Exo 28:30).

Geneva Bible: Deu 33:11

Bless, LORD, his substance, and accept the work of his hands: smite ^{( i )} through the loins of them that rise against him, and of them that hate him, that they rise not again.

^{( i )} He declares that the ministers of God have many enemies, and therefore need to be prayed for.

Geneva Bible: Deu 33:12

[And] of Benjamin he said, The beloved of the LORD shall ^{( k )} dwell in safety by him; [and the LORD] shall cover him all the day long, and he shall dwell between his shoulders.

^{( k )} Because the temple would be built in Zion, which was in the tribe of Benjamin, he shows that God would dwell with him there.

Geneva Bible: Deu 33:16

And for the precious things of the earth and fulness thereof, and [for] the good will of him that dwelt in the ^{( l )} 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.

^{( l )} Which was God appearing to Moses, (Exo 3:2).

Geneva Bible: Deu 33:18

And of Zebulun he said, Rejoice, Zebulun, in thy ^{( m )} going out; and, Issachar, in thy tents.

^{( m )} In thy prosperous voyages on the sea, (Gen 49:13).

Geneva Bible: Deu 33:19

They shall call the people unto the mountain; there they shall offer sacrifices of righteousness: for ^{( n )} they shall suck [of] the abundance of the seas, and [of] treasures hid in the sand.

^{( n )} The tribe of Zebulun.

Geneva Bible: Deu 33:21

And he provided the first part for himself, because there, [in] a portion of the ^{( o )} 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.

^{( o )} So the portion of the Gadites, and others on this side of the Jordan was God's, though it was not so known.

Geneva Bible: Deu 33:23

And of Naphtali he said, O Naphtali, satisfied with favour, and full with the blessing of the LORD: possess thou ^{( p )} the west and the south.

^{( p )} Meaning, near the sea.

Commentary -- Verse Range Notes

TSK Synopsis: Deu 33:1-29

1 The majesty of God.

6 The blessings of the twelve tribes.

26 The excellency of Israel.

Maclaren: Deu 33:3

Deut. 33:3

The great ode of which these words are a part is called the blessing wherewith Moses blessed the children of Israel before his death.' It is mainly an invocation of blessing from Heaven on the various tribes, but it begins, as the national existence of Israel began, with the revelation of God on Sinai, and it lays that as the foundation of everything. It does not matter, for my purposes, in the smallest degree, who was the author of this great song. Whoever he was, he has, by dint of divine inspiration and of his own sympathy with the inmost spirit of the Old Covenant, anticipated the deepest things of Christian truth; and these are here in the words of our text.

I. Divine Love Which Is The Foundation Of All.

The first thing that I would point out is the Divine Love which is the foundation of all.

He loved the people.' That is the beginning of everything. The word that this singer uses is one that only appears in this place, and if we regard its etymology, there lies in it a very tender and beautiful expression of the warmth of the divine love, for it is probably connected with words in an allied language which mean the bosom and a tender embrace, and so the picture that we have is of that great divine Lover folding the people' to His heart, as a mother might her child, and cherishing them in His bosom.

Still further, the word is in a form in the Hebrew which implies that the act spoken about is neither past, present, nor future only, but continuous and perpetual. Thus it suggests to us the thought of timeless, eternal love, which has no beginning, and therefore has no end, which does not grow, and therefore will never decline nor decay, but which runs on upon one lofty level, with neither ups nor downs, and with no variation of the impulse which sends it forth; always the same, and always holding its objects in the fervent embrace of which the text speaks.

Further, mark the place in this great song where this thought comes in. As I said, it is laid as the beginning of everything. We love Him because He first loved us' was the height to which the last of the Apostles attained in the last of his writings. But this old singer, with the mists of antiquity around him, who knew nothing about the Cross, nothing about the historical Christ, who had only that which modern thinkers tell us is a revelation of a wrathful God, somehow or other rose to the height of the evangelical conception of God's love as the foundation of the very existence of a people who are His. Like an orchid growing on a block of dry wood and putting forth a gorgeous bloom, this singer, with so much less to feed his faith than we have, has yet borne this fair flower of deep and devout insight into the secret of things and the heart of God. He loved the people -therefore He formed them for Himself; therefore He brought them out of bondage; therefore He came down in flashing fire on Sinai and made known His will, which to know and do is life. All begins from the tender, timeless love of God.

And if the question is asked, Why does God thus love? the only answer is, Because he is God. Not for your sakes, O house of Israel … but for Mine own name's sake.' The love of God is self-originated. In it, as in all His acts, He is His own motive, as His name, I am that I am,' proclaims. It is inseparable from His being, and flows forth before, and independent of, anything in the creature which could draw it out. Men's love is attracted by their perception or their imagination of something loveable in its objects. It is like a well, where there has to be much work of the pump-handle before the gush comes. God's love is like an artesian well, or a fountain springing up from unknown depths in obedience to its own impulse. All that we can say is, Thou art God. It is Thy nature and property to be merciful.'

God loved the people.' The bed-rock is the spontaneous, unalterable, inexhaustible, ever-active, fervent love of God, like that with which a mother clasps her child to her maternal breast. The fair flower of this great thought was a product of Judaism. Let no man say that the God of Love is unknown to the Old Testament.

II. The Guardian Care Extended To All Those That Answer Love By Love.

Notice how, with this for a basis, we have next the guardian care extended to all those that answer love by love.

The singer goes on to say, mixing up his pronouns, in the fashion of Hebrew poetry, somewhat arbitrarily, all His saints are in Thy hand.' Now, what is a saint'? A man who answers God's love by his love. The notion of a saint has been marred and mutilated by the Church and the world. It has been taken as a special designation of certain selected individuals, mostly of the ascetic and monastic type, whereas it belongs to every one of God's people. It has been taken by the world to mean sanctimoniousness and not sanctity, and is a term of contempt rather than of admiration on their lips. And even those of us, who have got beyond thinking that it is a title of honor belonging only to the aristocracy of Christ's Kingdom, are too apt to mistake what it really does mean. It may be useful to say a word about the Scriptural use and true meaning of that much-abused term. The root idea of sanctity or holiness is not moral character, goodness of disposition and of action, but it is separation from the world and consecration to God. As surely as a magnet applied to a heap of miscellaneous filings will pick out every little bit of iron there, so surely will that love which He bears to the people, when it is responded to, draw to itself, and therefore draw out of the heap, the men that feel its impulse and its preciousness. And so saint' means, secondly, righteous and pure, but it means, first, knit to God, separated from evil, and separated by the power of His received love.

Now, brethren, here is a question for each of us: Do I yield to that timeless, tender clasp of the divine Father and Mother in one? Do I answer it by my love? If I do, then I am a saint,' because I belong to Him, and He belongs to me, and in that commerce I have broken with the world. If we are true to ourselves, and true to our Lord, and true to the relation between us, the purity of character, which is popularly supposed to be the meaning of holiness, will come. Not without effort, not without set-backs, not without slow advance, but it will come; for he that is consecrated to the Lord is separated' from iniquity. Such is the meaning of saint.'

All His saints are in Thy hand.' The first metaphor of our text spoke of God's bosom, to which He drew the people and folded them there. This one speaks of His hand.' They lie in it. That means two things. It means absolute security, for will He not close His fingers over His palm to keep the soul that has laid itself there? And none shall pluck them out of My Father's hand.' No one but yourself can do that. And you can do it, if you cease to respond to His love, and so cease to be a saint. Then you will fall out of His hand, and how far you will fall God only knows.

Being in God's hand means also submission. Loyola said to his black army, Be like a stick in a man's hand.' That meant utter submission and abnegation of self, the willingness to be put anywhere, and used anyhow, and done anything with. And if I by my reception of, and response to, that timeless love, am a saint belonging to God, then not only shall I be secure, but I must be submissive. All His saints are in Thy hand.' Do not try to get out of it; be content to let it guide you as the steersman's hand turns the spokes of the wheel and directs the ship.

Now, there is a last thought here. I have spoken of the foundation of all as being divine love, of the security and guardian care of the saints, and there follows one thought more :-

III. The Docile Obedience Of Those That Are Thus Guarded.

As the words stand in our Bible, they are as follow:-' They sat down at Thy feet; every one shall receive of Thy words.' These two clauses make up one picture, and one easily understands what it is. It represents a group of docile scholars, sitting at the Master's feet. He is teaching them, and they listen open-mouthed and open-eared to what he says, and will take his words into their lives, like Mary sitting at Christ's feet, whilst Martha was bustling about His meal. But, beautiful as that picture is, there has been suggested a little variation in the words which gives another one that strikes me as being even more beautiful. There are some difficulties of language with which I need not trouble you. But the general result is this, that perhaps instead of sitting down at Thy feet' we should read followed at Thy feet.' That suggests the familiar metaphor of a guide and those led by him who, without him, know not their road. As a dog follows his master, as the sheep their shepherd, so, this singer felt, will saints follow the God whom they love. Religion is imitation of God. That was a deep thought for such a stage of revelation, and it in part anticipates Christ's tender words: He goeth before them, and the sheep follow Him, for they know His voice.' They follow at His feet. That is the blessedness and the power of Christian morality, that it is keeping close at Christ's heels, and that instead of its being said to us, Go,' He says,' Come,' and instead of our being bid to hew out for ourselves a path of duty, He says to us, He that followeth Me shall not walk in darkness, but shall have the light of life.' They follow at His feet, as the dog at his master's, as the sheep at their shepherd's.

They receive His words.' Yes, if you will keep close to Him, He will turn round and speak to you. If you are near enough to Him to catch His whisper He will not leave you without guidance. That is one side of the thought, that following we receive what He says, whereas the people that are away far behind Him scarcely know what His will is, and never can catch the low whisper which will come to us by providence's, by movements in our own spirits, through the exercise of our own faculties of judgment and common-sense, if only we will keep near to Him. Be ye not as the horse or as the mule, which have no understanding, whose mouths must be held in with bit and with bridle, else they will not come near to thee,' but walk close behind Him, and then the promise will be fulfilled: I will guide thee with Mine eye.' A glance tells two people who are in sympathy what each wishes, and Jesus Christ will speak to us, if we keep close at His heels.

They that follow Him will receive His words' in another sense. They will take them in, and His words will not be wasted. And they will receive them in yet another sense. They will carry them out and do them, and His words will not be in vain.

So, dear brethren, the peace, the strength, the blessedness, the goodness, of our lives flow from these three stages, which this singer so long ago had found to be the essence of everything, recognition of the timeless tenderness of God, the yielding to and answering that love, so that it separates us for Himself, the calm security and happy submission which follow thereon, the imitation of Him in daily life, and the walking in His steps, which is rewarded and made more perfect by hearing more distinctly the whisper of His loving, commanding voice.

Maclaren: Deu 33:12

Deut. 33:12

Benjamin was his father's favorite child, and the imagery of this promise is throughout drawn from the relations between such a child and its father. So far as the future history of the tribes is shadowed in these blessings' of this great ode, the reference of the text may be to the tribe of Benjamin, as specially distinguished by Saul having been a member of it, and by the Temple having been built on its soil. But we find that each of the promises of the text is repeated elsewhere, with distinct reference to the whole nation. For example, the first one, of safe dwelling, reappears in Deut. 33:28 in reference to Israel; the second one, of God's protecting covering, is extended to the nation in many places; and the third, of dwelling between His shoulders, is in substance found again in Deut. 1:31, the Lord thy God bare thee, as a man doth bear his son.' So that we may give the text a wider extension, and take it as setting forth under a lovely metaphor, and with a restricted reference, what is true of all God's children everywhere and always.

I. Who Are The Beloved Of The Lord'?

The first answer to that question must be--all men. But these great blessings, so beautifully shadowed in this text, do not belong to all men; nor does the designation, the beloved of the Lord,' belong to all men, but to those who have entered into a special relation to Him. In these words of the Hebrew singer there sound the first faint tones of a music that was to swell into clear notes, when Jesus said: If a man love Me, he will keep My Word, and My Father will love him, and We will come unto him, and make Our abode with him.' They who are knit by faith and love to God's only-begotten and beloved Son, by that union receive power to become the sons of God,' and share in the love which is ever pouring out from the Father's heart on the Son of His love.'

II. What Are Their Blessed Privileges?

The three clauses of the text express substantially the same idea, but with a striking variety of metaphors.

1. They Have A Sure Dwelling-Place.

There is a very slight change of rendering of the first clause, which greatly increases its force, and preserves the figure that is obscured by the usual translation. We should read shall dwell safely on,' rather than by, Him.' And the effect of that small change in the preposition is to bring out the thought that God is regarded as the foundation on which His beloved build their house of life, and dwell in security and calm. If we are sons through the Son, we shall build our houses or pitch our tents on that firm ground, and, being founded on the Rock of ages, they will not fall when all created foundations reel to the overthrow of whatever is built on them. It is not companionship only, blessed as that is, that is promised here. We have a larger privilege than dwelling by Him, for if we love His Son, we build on God, and God dwelleth in us and we in Him.'

What spiritual reality underlies the metaphor of dwelling or building on God? The fact of habitual communion.

Note the blessed results of such grounding of our lives on God through such habitual communion. We shall dwell safely.' We may think of that as being objective safety--that is, freedom from peril, or as being subjective that is, freedom from care or fear, or as meaning trustfully,' confidently, as the expression is rendered in Psalm 16:9 (margin), which is for us the ground of Doth these. He who dwells in God trustfully dwells both safely and securely, and none else is free either from danger or from dread.

2. They Have A Sure Shelter.

God is for His beloved not only the foundation on which they dwell in safety, but their perpetual covering. They dwell safely because He is so. There are many tender shapes in which this great promise is presented to our faith. Sometimes God is thought of as covering the weak fugitive, as the arching sides of His cave sheltered David from Saul. Sometimes He is represented as covering His beloved, who cower under His wings,' as the hen gathereth her chickens' when hawks are in the sky. Sometimes He appears as covering them from tempest,' when the blast of the terrible ones is as a storm against the wall,' and' the shadow of a great rock' shields from its fury. Sometimes He is pictured as stretching out protection over His beloved's heads, as the Pillar of cloud lay, long-drawn-out, over the Tabernacle when at rest, and on all the Glory was a defense.' But under whatever emblem the general idea of a covering shelter was conceived, there was always a correlative duty on our side. For the root-meaning of one of the Old Testament words for faith' is fleeing to a refuge,' and we shall not be safe in God unless by faith we flee for refuge to Him in Christ.

3. They Have A Father Who Bears Them On His Shoulders.

The image is the same as in Deut. 1. already referred to. It recurs also in (Isaiah 46:3-4),'Even to hoar hairs will I carry you, and I have made and I will bear, yea, I will carry, and will deliver'; and in (Hosea 11:3), I taught Ephraim to go; I took them on My arms.'

The image beautifully suggests the thought of the favorite child riding high and happy on the strong shoulder, which lifts it above rough places and miry ways. The prose reality is: My grace is sufficient for thee, for My strength is made perfect in weakness.'

The Cross carries those who carry it. They who carry God in their hearts are carried by God through all the long pilgrimage of life. Because they are thus upheld by a strength not their own, they shall run and not be weary, they shall walk and not faint,' and though marches be long and limbs strained, they shall go from strength to strength till every one of them appears before God in Zion.'

Maclaren: Deu 33:15

Deut. 33:15

I think this is the only reference in the Old Testament to that great vision which underlay Moses' call and Israel's deliverance. It occurs in what is called the blessing wherewith Moses, the man of God, blessed the children of Israel before his death,' although modern opinion tends to decide that this hymn is indeed much more recent than the days of Moses. There seems a peculiar appropriateness in this reference being put into the mouth of the ancient Lawgiver, for to him even Sinai, with all its glories, cannot have been so impressive and so formative of his character as was the vision granted to him when solitary in the wilderness. It is to be noticed that the characteristic by which God is designated here never occurs elsewhere than in this one place. It is intended to intensify the conception of the greatness, and preciousness, and all-sufficiency of that goodwill.' If it is that' of Him that dwelt in the bush,' it is sure to be all that a man can need. I need not remind you that the words occur in the blessing pronounced on Joseph '--that is, the two tribes which represented Joseph--in which all the greatest material gifts that could be desired by a pastoral people are first called down upon them, and then the ground of all these is laid in the goodwill of Him that dwelt in the bush.' The blessing--let it come on the head of Joseph.'

So then here, first, is a great thought as to what for us all is the blessing of blessings--God's goodwill.' Goodwill'--the word, perhaps, might bear a little stronger rendering. Goodwill' is somewhat tepid. A man may have a good enough will, and yet no very strong emotion of favor or delight, and may do nothing to carry his goodwill into action. But the word that is employed here, and is a common enough one in Scripture, always carries with it a certain intensity and warmth of feeling. It is more than goodwill'; it is more than favor'; perhaps delight' would be nearer the meaning. It implies, too, not only the inward sentiment of complacency, but also the active purpose of action in conformity with it, on God's part. Now it needs few words to show that these two things, which are inseparable, do make the blessing of blessings for every one of us--the delight, the complacency, of God in us, and the active purpose of good in God for us. These are the things that will make a man happy wherever he is.

If I might dwell for a moment upon other scriptural passages, I would just recall to you, as bringing up very strongly and beautifully the all-sufficiency and the blessed effects of having this delight and loving purpose directed towards us like a sunbeam, the various great things that a chorus of psalmists say that it will do for a man. Here is one of their triumphant utterances: Thou wilt bless the righteous; with favor wilt Thou compass him as with a shield.' That crystal battlement, if I may so vary the figure, is round a man, keeping far away from him all manner of real evil, and filling his quiet heart as he stands erect behind the rampart, with the sense of absolute security. That is one of the blessings that God's favor or goodwill will secure for us. Again, we read: By Thy favor Thou hast made my mountain to stand strong.' He that knows himself to be the object of the divine delight, and who by faith knows himself to be the object of the divine activity in protection, stands firm, and his purposes will be carried through, because they will be purposes in accordance with the divine mind, and nothing has power to shake him. So he that grasps the hand of God can say, not because of his grasp, but because of the Hand that he holds,' The Lord is at my right hand; I shall not be greatly moved. By Thy favor Thou hast made our mountain to stand strong.' And again, in another analogous but yet diversified representation, we read: In Thee shall we rejoice all the day, and in Thy favor shall our horn be exalted.' That is the emblem, not only of victory, but of joyful confidence, and so he who knows himself to have God for his friend and his helper, can go through the world keeping a sunny face, whatever the clouds may be, erect and secure, light of heart and buoyant, holding up his chin above the stormiest waters, and breasting all difficulties and dangers with a confidence far away from presumption, because it is the consequence of the realization of God's presence. So the goodwill of God is the chiefest good.

Now, if we turn to the remarkable designation of the divine nature which is here, consider what rivers of strength and of blessedness flow out of the thought that for each of us the goodwill of Him that dwelt in the bush' may be our possession.

What does that pregnant designation of God say? That was a strange shrine for God, that poor, ragged, dry desert bush, with apparently no sap in its gray stem, prickly with thorns, with no beauty that we should desire it,' fragile and insignificant, yet it was God's house.' Not in the cedars of Lebanon, not in the great monarchs of the forest, but in the forlorn child of the desert did He abide. The goodwill of Him that dwelt in the bush' may dwell in you and me. Never mind how small, never mind how sapless, never mind how lightly esteemed among men, never mind though we make a very poor show by the side of the oaks of Bashan' or the' cedars of Lebanon.' It is all right; the Fire does not dwell in them. Unto this man will I look, and with him will I dwell, who is of a humble and a contrite heart, and who trembleth at My word.' Let no sense of poverty, weakness, unworthiness, ever draw the faintest film of fear across our confidence, for even with us He will sojourn. For it is the goodwill of Him that dwelt in the bush' that we evoke for ours.

Again, what more does that name say? He that dwelt in the bush' filled it with fire, and it burned and was not consumed.' Now there is good ground to object to the ordinary interpretation, as if the burning of the bush which yet remains unconsumed was meant to symbolize Israel, or, in the New Testament application, the Church which, notwithstanding all persecution, still remains undestroyed. Our brethren of the Presbyterian churches have taken the Latin form of the words in the context for their motto--Nec Tamen Consume-batur. But I venture to think that that is a mistake; and that what is meant by the symbol is just what is expressed by the verbal revelation which accompanied it, and that was this: I AM THAT I AM.' The fire that did not burn out is the emblem of the divine nature which does not tend to death because it lives, nor to exhaustion because it energizes, nor to emptiness because it bestows, but after all times is the same; lives by its own energy and is independent. I am that I have become,'--that is what men have to say. I am that I once was not, and again once shall not be,' is what men have to say. I am that I am' is God's name. And this eternal, ever-living, self-sufficing, absolute, independent, unwearied, inexhaustible God is the God whose favor is as inexhaustible as Himself, and eternal as His own being. Therefore the sons of men shall put their trust beneath the shadow of Thy wings,' and, if they have the goodwill of Him that dwelt in the bush,' will be able to say,' Because Thou livest we shall live also.'

What more does the name say? He that dwelt in the bush' dwelt there in order to deliver; and, dwelling there, declared I have seen the affliction of My people, and am come down to deliver them.' So, then, if the goodwill of that eternal, delivering God is with us, we, too, may feel that our trivial troubles and our heavy burdens, all the needs of our prisoned wills and captive souls, are known to Him, and that we shall have deliverance from them by Him. Brethren, in that name, with its historical associations, with its deep revelations of the divine nature, with its large promises of the divine sympathy and help, there lie surely abundant strengths and consolations for us all. The goodwill, the delight, of God, and the active help of God, may be ours, and if these be ours we shall be blessed and strong.

Do not let us forget the place in this blessing on the head of Joseph which my text holds. It is preceded by an invoking of the precious things of Heaven, and the precious fruits brought forth by the sun … of the chief things of the ancient mountains, and the precious things of the lasting hills, and the precious things of the earth and the fulness thereof.' They are all heaped together in one great mass for the beloved Joseph. And then, like the golden spire that tops some of those campaniles in Italian cities, and completes their beauty, above them all there is set, as the shining apex of all, the goodwill of Him that dwelt in the bush.' That is more precious than all other precious things; set last because it is to be sought first; set last as in building some great structure the top stone is put on last of all; set last because it gathers all others into itself, secures that all others shah be ours in the measure in which we need them, and arms us against all possibilities of evil. So the blessing of blessings is the goodwill of Him that dwelt in the bush.'

In my text this is an invocation only; but we can go further than that. You and I can make sure that we have it, if we will. How to secure it? One of the texts which I have already quoted helps us a little way along the road in answer to that question, for it says, Thou, Lord, wilt bless the righteous. With favor wilt thou compass him as with a shield.' But it is of little use to tell me that if I am righteous' God will bless me,' and compass me with favor.' If you will tell me how to become righteous, you will do me more good. And we have been told how to be righteous--If a man keep My commandments My Father will love him, and we will come to him and make our abode with him.' If we knit ourselves to Jesus Christ, and we can all do that if we like, by faith that trusts Him, and by love, the child of faith, that obeys Him, and grows daily more like Him--then, without a doubt, that delight of God in us, and that active purpose of good in God's mind towards us, will assuredly be ours; and on no other terms.

So, dear brethren, the upshot of my homily is just this --Men may strive and scheme, and wear their finger-nails down to the quick, to get some lesser good, and fail after all. The greatest good is certainly ours by that easy road which, however hard it may be otherwise, is made easy because it is so certain to bring us to what we want. Holiness is the condition of God's delight in us, and a genuine faith in Christ, and the love which faith evokes, are the conditions. So it is a very simple matter You never can be sure of getting the lower good You can be quite sure of getting the highest. You never can be certain that the precious things of the earth and the fulness thereof will be yours, or that ;i they were, they would be so very precious; but you can be quite sure that the goodwill of Him that dwelt in the bush' may lie like light upon your hearts, and be strength to your limbs.

And so I commend to you the words of the Apostle, Wherefore we labor that, whether present or absent, we may be well-pleasing to Him.' To minister to God's delight is the highest glory of man. To have the favor of Him that dwelt in the bush resting upon us is the highest blessing for man. He will say Well done I good and faithful servant.' The Lord taketh pleasure' --wonderful as it sounds--in them that fear Him, in them that hope in His mercy,' and that, hoping in His mercy, live as He would have them live.

MHCC: Deu 33:1-5

To all his precepts, warnings, and prophecies, Moses added a solemn blessing. He begins with a description of the glorious appearances of God, in giving the law. His law works like fire. If received, it is melting, warming, purifying, and burns up the dross of corruption; if rejected, it hardens, sears, pains, and destroys. The Holy Spirit came down in cloven tongues, as of fire; for the gospel also is a fiery law. The law of God written in the heart, is a certain proof of the love of God shed abroad there: we must reckon His law one of the gifts of his grace.

MHCC: Deu 33:6-23

The order in which the tribes are here blessed, is not the same as is observed elsewhere. The blessing of Judah may refer to the whole tribe in general, or to David as a type of Christ. Moses largely blesses the tribe of Levi. Acceptance with God is what we should all aim at, and desire, in all our devotions, whether men accept us or not, 2Co 5:9. This prayer is a prophecy, that God will keep up a ministry in his church to the end of time. The tribe of Benjamin had their inheritance close to mount Zion. To be situated near the ordinances, is a precious gift from the Lord, a privilege not to be exchanged for any worldly advantage, or indulgence. We should thankfully receive the earthly blessings sent to us, through the successive seasons. But those good gifts which come down from the Father of lights, through the rising of the Sun of righteousness, and the pouring out of his Spirit like the rain which makes fruitful, are infinitely more precious, as the tokens of his special love. The precious things here prayed for, are figures of spiritual blessing in heavenly things by Christ, the gifts, graces, and comforts of the Spirit. When Moses prays for the good will of Him that dwelt in the bush, he refers to the covenant, on which all our hopes of God's favour must be founded. The providence of God appoints men's habitations, and wisely disposes men to different employments for the public good. Whatever our place and business are, it is our wisdom and duty to apply thereto; and it is happiness to be well pleased therewith. We should not only invite others to the service of God, but abound in it. The blessing of Naphtali. The favour of God is the only favour satisfying to the soul. Those are happy indeed, who have the favour of God; and those shall have it, who reckon that in having it they have enough, and desire no more.

Matthew Henry: Deu 33:1-5

The first verse is the title of the chapter: it is a blessing. In the foregoing chapter he had thundered out the terrors of the Lord against Israel for their sin; it was a chapter like Ezekiel's roll, full of lamentation, and mourning, and woe. Now to soften that, and that he might not seem to part in anger, he here subjoins a blessing, and leaves his peace, which should descend and rest upon all those among them that were the sons of peace. Thus Christ's last work on earth was to bless his disciples (Luk 24:50), like Moses here, in token of parting as friends. Moses blessed them, 1. As a prophet - a man of God. Note, It is a very desirable thing to have an interest in the prayers of those that have an interest in heaven; it is a prophet's reward. In this blessing Moses not only expresses his good wishes to this people, but by the spirit of prophecy foretels things to come concerning them. 2. As a parent to Israel; for so good princes are to their subjects. Jacob upon his death-bed blessed his sons (Gen 49:1), in conformity to whose example Moses here blesses the tribes that were descended from them, to show that though they had been very provoking yet the entail of the blessing was not cut off. The doing of this immediately before his death would not only be the more likely to leave an impression upon them, but would be an indication of the great good-will of Moses to them, that he desired their happiness, though he must die and not share in it.

He begins his blessing with a lofty description of the glorious appearances of God to them in giving them the law, and the great advantage they had by it.

I. There was a visible and illustrious discovery of the divine majesty, enough to convince and for ever silence atheists and infidels, to awaken and affect those that were most stupid and careless, and to put to shame all secret inclinations to other gods, Deu 33:2. 1. His appearance was glorious: he shone forth like the sun when he goes forth in his strength. Even Seir and Paran, two mountains at some distance, were illuminated by the divine glory which appeared on Mount Sinai, and reflected some of the rays of it, so bright was the appearance, and so much taken notice of by the adjacent countries. To this the prophet alludes, to set forth the wonders of the divine providence, Hab 3:3, Hab 3:4; Psa 18:7-9. The Jerusalem Targum has a strange gloss upon this, that, "when God came down to give the law, he offered it on Mount Seir to the Edomites, but they refused it, because they found in it, Thou shalt not kill. Then he offered it on Mount Paran to the Ishmaelites, but they also refused it, because they found in it, Thou shalt not steal; and then he came to Mount Sinai and offered it to Israel, and they said, All that the Lord shall say we will do. "I would not have transcribed so groundless a conceit but for the antiquity of it. 2. His retinue was glorious; he came with his holy myriads, as Enoch had long since foretold he should come in the last day to judge the world, Jud 1:14. These were the angels, those chariots of God in the midst of which the Lord was, on that holy place, Psa 68:17. They attended the divine majesty, and were employed as his ministers in the solemnities of the day. Hence the law is said to be given by the disposition of angels, Act 7:53; Heb 2:2.

II. He gave them his law, which is, 1. Called a fiery law, because it was given them out of the midst of the fire (Deu 4:33), and because it works like fire; if it be received, it is melting, warming, purifying, and burns up the dross of corruption; if it be rejected, it hardens, sears, torments, and destroys. The Spirit descended in cloven tongues as of fire; for the gospel also is a fiery law. 2. It is said to go from his right hand, either because he wrote it on tables of stone, or to denote the power and energy of the law and the divine strength that goes along with it, that it may not return void. Or it came as a gift to them, and a precious gift it was, a right-hand blessing. 3. It was an instance of the special kindness he had for them: Yea, he loved the people (v. 32), and therefore, though it was a fiery law, yet it is said to go for them (Deu 33:2), that is, in favour to them. Note, The law of God written in the heart is a certain evidence of the love of God shed abroad there: we must reckon God's law one of the gifts of his grace. Yea, he embraced the people, or laid them in his bosom; so the word signifies, which denotes not only the dearest love, but the most tender and careful protection. All his saints are in his hand. Some understand it particularly of his supporting them and preserving them alive at Mount Sinai, when the terror was so great that Moses himself quaked; they heard the voice of God and lived, Deu 4:33. Or it denotes his forming them into a people by his law; he moulded and fashioned them as a potter does the clay. Or they were in his hand to be covered and protected, used and disposed of, as the seven stars were in the hand of Christ, Rev 1:16. Note, God has all his saints in his hand; and, though there are ten thousands of his saints (Deu 33:2), yet his hand, with which he measures the waters, is large enough, and strong enough, to hold them all, and we may be sure that none can pluck them out of his hand, Joh 10:28.

III. He disposed them to receive the law which he gave them: They sat down at thy feet, as scholars at the feet of their master, in token of reverence, in attendance and humble submission to what is taught; so Israel sat at the foot of Mount Sinai, and promised to hear and do whatever God should say. They were struck to thy feet, so some read it; namely, by the terrors of Mount Sinai, which greatly humbled them for the present, Exo 20:19. Every one then stood ready to receive God's words, and did so again when the law was publicly read to them, as Jos 8:34. It is a great privilege when we have heard the words of God to have opportunity of hearing them again. Joh 17:26, I have declared thy name, and will declare it. So Israel not only had received the law, but should still receive it by their prayers, and other lively oracles. The people are taught (Deu 33:4, Deu 33:5), in gratitude for the law of God, always to keep up an honourable remembrance both of the law itself and of Moses by whom it was given. Two of the Chaldee paraphrasts read it, The children of Israel said, Moses commanded us a law. And the Jews say that as soon as a child was able to speak his father was obliged to teach him these words: Moses commanded us a law, even the inheritance of the congregation of Jacob.

1. They are taught to speak with great respect of the law, and to call it the inheritance of the congregation of Jacob. They looked upon it, (1.) As peculiar to them, and that by which they were distinguished from other nations, who neither had the knowledge of it (Psa 147:20), nor, if they had, were under those obligations to observe it that Israel were under: and therefore (says bishop Patrick), "when the Jews conquered any country, they did not force any to embrace the law of Moses, but only to submit to the seven precepts of Noah."(2.) As entailed upon them; for so inheritances are to be transmitted to their posterity. And, (3.) As their wealth and true treasure. Those that enjoy the word of God and the means of grace have reason to say, We have a goodly heritage. He is indeed a rich man in whom the word of Christ dwells richly. Perhaps the law is called their inheritance because it was given them with their inheritance, and we so annexed to it that the forsaking of the law would be a forfeiture of the inheritance. See Psa 119:111.

2. They are taught to speak with great respect of Moses; and they were the more obliged to keep up his name because he had not provided for the keeping of it up in his family; his posterity were never called the sons of Moses, as the priests were the sons of Aaron. (1.) They must own Moses a great benefactor to their nation, in that he commanded them the law; for, though it came from the hand of God, it went through the hand of Moses. (2.,) He was king in Jeshurun. Having commanded them the law, as long as he lived he took care to see it observed and put in execution; and they were very happy in having such a king, who ruled them, and went in and out before them at all times, but did in a special manner look great when the heads of the people were gathered together in parliament, as it were, and Moses was president among them. Some understand this of God himself; he did then declare himself their King when he gave them the law, and he continued so long as they were Jeshurun, an upright people, and till they rejected him, 1Sa 12:12. But it seems rather to be understood of Moses. A good government is a great blessing to any people, and what they have reason to be very thankful for; and that constitution is very happy which as Israel's, which as ours, divides the power between the king in Jeshurun and the heads of the tribes, when they are gathered together.

Matthew Henry: Deu 33:6-7

Here is, I. The blessing of Reuben. Though Reuben had lost the honour of his birthright, yet Moses begins with him; for we should not insult over those that are disgraced, nor desire to perpetuate marks of infamy upon any, though ever so justly fastened at first, Deu 33:6. Moses desires and foretels, 1. The preserving of this tribe. Though a frontier tribe on the other side Jordan, yet, " Let it live, and not be either ruined by its neighbours or lost among them."And perhaps he refers to those chosen men of that tribe who, having had their lot assigned them already, left their families in it, and were now ready to go over armed before their brethren, Num 32:27. "Let them be protected in this noble expedition, and have their heads covered in the day of battle."2. Let it be a numerous tribe; though their other honours be lost, so that they shall not excel, yet let them multiply." Let Reuben live and not die, though his men be few; so bishop Patrick, thinks it may be rendered. "Though he must not expect to flourish (Gen 49:4), yet let him not perish."All the Chaldee paraphrasts refer this to the other world: Let Reuben live in life eternal, and not die the second death, so Onkelos. Let Reuben live in this world, and not die that death which the wicked die in the world to come, so Jonathan and the Jerusalem Targum.

II. The blessing of Judah, which is put before Levi because our Loud sprang out of Judah, and (as Dr. Lightfoot says) because of the dignity of the kingdom above the priesthood. The blessing (Deu 33:7) may refer either, 1. To the whole tribe in general. Moses prays for, and prophesies, the great prosperity of that tribe., That God would hear his prayers (see an instance, 2Ch 13:14, 2Ch 13:15), settle him in his lot, prosper him in all his affairs, and give him victory over his enemies. It is taken for granted that the tribe of Judah would be both a praying tribe and an active tribe. "Lord,"says Moses, "hear his prayers, and give success to all his undertakings: let his hands be sufficient for him both in husbandry and in war."The voice of prayer should always be attended with the hand of endeavour, and then we may expect prosperity. Or, 2. It may refer in particular to David, as a type of Christ, that God would hear his prayers, Psa 20:1 (and Christ was heard always, Joh 11:42), that he would give him victory over his enemies, and success in his great undertakings. See Psa 89:20 etc. And that prayer that God would bring him to his people seems to refer to Jacob's prophecy concerning Shiloh, That to him should the gathering of the people be, Gen 49:10. The tribe of Simeon is omitted in the blessing, because Jacob had left it under a brand, and it had never done any thing, as Levi had done, to retrieve its honour. It was lessened in the wilderness more than any other of the tribes; and Zimri, who was so notoriously guilty in the matter of Peor but the other day, was of that tribe. Or, because the lot of Simeon was an appendage to that of Judah, that tribe is included in the blessing of Judah. Some copies of the Septuagint join Simeon with Reuben: Let Reuben live and not die; and let Simeon be many in number.

Matthew Henry: Deu 33:8-11

In blessing the tribe of Levi, Moses expresses himself more at large, not so much because it was his own tribe (for he takes no notice of his relation to it) as because it was God's tribe. The blessing of Levi has reference.

I. To the high priest, here called God's holy one (Deu 33:8), because his office was holy, in token of which, Holiness to the Lord was written upon his forehead. 1. He seems to acknowledge that God might justly have displaced Aaron and his seed, for his sin at Meribah, (Exo 17:7), which might be very remarkable, and which God might have an eye to in conferring the priesthood upon him, though no mention is made of it there. All the Chaldee paraphrasts agree that it was a trial in which he was found perfect and faithful, and stood in the trial; therefore not that, Num 20:2. He prays that the office of the high priest might ever remain: Let thy thummim and thy urim be with him. It was given him for some eminent piece of service, as appears, Mal 2:5. "Lord, let it never be taken from him."Notwithstanding this blessing, the urim and thummim were lost in the captivity, and never restored under the second temple. But this prayer has its full accomplishment in Jesus Christ, God's Holy One, and our great high priest, of whom Aaron was a type: with him who had lain in the Father's bosom from eternity the urim and thummim shall remain; for he is the wonderful and everlasting counsellor. Some translate the thummim and urim appellatively, the rather because the usual order is here inverted, and here only. Thummim signifies integrity, and Urim illumination: Let these be with thy holy one, that is, "Lord, let the high priest ever be both an upright man and an understanding man."A good prayer to be put up for the ministers of the gospel, that they may have clear heads and honest hearts; light and sincerity make a complete minister.

II. To the inferior priests and Levites, Deu 33:9-11.

1. He commends the zeal of this tribe for God when they sided with Moses (and so with God) against the worshippers of the golden calf (Exo 32:26 etc.), and, being employed in cutting off the ring-leaders in that wickedness, they did it impartially: the best friends they had in the world, though as dear to them as their next relations, they did not spare if they were idolaters. Note, Our regard to God and to his glory ought always to prevail above our regard to any creature whatsoever. And those who not only keep themselves pure from the common iniquities of the times and places in which they live, but, as they are capable, bear testimony against them, and stand up for God against the evil-doers, shall have special marks of honour put upon them. Perhaps Moses may have an eye to the sons of Korah, who refused to join with their father in his gain-saying, Num 26:11. Also to Phinebas, who executed judgment, and stayed the plague. And indeed the office of the priests and Levites, which engaged their constant attendance, at least in their turns, at God's altar, laid them under a necessity of being frequently absent from their families, which they could not take such care of, nor make such provision for, as other Israelites might. This was the constant self-denial they submitted to, that they might observe God's word, and keep the covenant of priesthood. Note, Those that are called to minister in holy things must sit loose to the relations and interests that are dearest to them in this world, and prefer the gratifying of the best friend they have, Act 21:13; Act 20:24. Our Lord Jesus knew not his mother and his brethren when they would have taken him off from his work, Mat 12:48.

2. He confirms the commission granted to this tribe to minister in holy things, which was the recompence of their zeal and fidelity, Deu 33:10. (1.) They were to deal for God with the people: " They shall teach Jacob thy judgments and Israel thy laws, both as preachers in thy religious assemblies, reading and expounding the law (Neh 8:7, Neh 8:8), and as judges, determining doubtful and difficult cases that were brought before them,"2Ch 17:8, 2Ch 17:9. The priests' lips kept this knowledge for the use of the people, who were to ask the law at their mouth, Mal 2:7. Even Haggai, a prophet, consulted the priests in a case of conscience, Hag 2:11, etc. Note, Preaching is necessary, not only for the first planting of churches, but for the preserving and edifying of churches when they are planted. See Eze 44:23, Eze 44:24. (2.) They were to deal for the people with God, in burning incense to the praise and glory of God, and offering sacrifices to make atonement for sin and to obtain the divine favour. This was the work of the priests, but the Levites attended and assisted in it. Those that would have benefit by their incense and offerings must diligently and faithfully observe their instructions.

3. He prays for them, Deu 33:11. (1.) That God would prosper them in their estates, and make that which was allotted them for their maintenance comfortable to them. Bless, Lord, his substance. The provision made for them was very plentiful, and came to them easily, and yet they could have no joy of it unless God blessed it to them; and, since God himself was their portion, a particular blessing might be expected to attend this portion. Bless, Lord, his virtue; so some read it. "Lord, increase thy graces in them, and make them more and more fit for their work."(2.) That he would accept them in their services: " Accept the work of his hands, both for himself and for the people for whom he ministers."Acceptance with God is that which we should all aim at, and be ambitious of, in all our devotions, whether men accept us or no (2Co 5:9), and it is the most valuable blessing we can desire either for ourselves or others. (3.) That he would take his part against all his enemies: Smite through the loins of those that rise against him. He supposes that God's ministers would have many enemies: some would hate their persons for their faithfulness, and would endeavour to do them a mischief; others would envy them their maintenance, and endeavour sacrilegiously to deprive them of it; others would oppose them in the execution of their office and not submit to the sentence of the priests; and some would aim to overthrow the office itself. Now he prays that God would blast all such attempts, and return the mischief upon the heads of the authors. This prayer is a prophecy that God will certainly reckon with those that are enemies to his ministers, and will keep up a ministry in his church to the end of time, in spite of all the designs of the gates of hell against it. Saul rose up against the Lord's priests (1Sa 22:18), and this filled the measure of his sin.

Matthew Henry: Deu 33:12-17

Here is, I. The blessing of Benjamin, Deu 33:12. Benjamin is put next to Levi, because the temple, where the priests' work lay, was just upon the edge of the lot of this tribe; and it is put before Joseph because of the dignity of Jerusalem (part of which was in this tribe) above Samaria, which was in the tribe of Ephraim, and because Benjamin adhered to the house of David, and to the temple of the Lord, when the rest of the tribes deserted both with Jeroboam. 1. Benjamin is here called the beloved of the Lord, and the father of this tribe was Jacob's beloved son, the son of his right hand. Note, Those are blessed indeed that are beloved of the Lord. Saul the first king, and Paul the great apostle, were both of this tribe. 2. He is here assured of the divine protection: he shall dwell safely. Note, Those are safe whom God loves, Psa 91:1. 3. It is here intimated that the temple in which God would dwell should be built in the borders of this tribe. Jerusalem the holy city was in the lot of this tribe (Jos 18:28); and though Zion, the city of David, is supposed to belong to Judah, yet Mount Moriah, on which the temple was built, was in Benjamin's lot. God is therefore said to dwell between his shoulders, because the temple stood on that mount, as the head of a man upon his shoulders. And by this means Benjamin was covered all the day long under the protection of the sanctuary (Psa 125:2), which is often spoken of as a place of refuge, Psa 27:4, Psa 27:5; Neh 6:10. Benjamin, dwelling by the temple of God, dwelt in safety by him. Note, It is a happy thing to be in the neighbourhood of the temple. This situation of Benjamin, it is likely, was the only thing that kept that tribe in adherence with Judah to the divine institutions, when the other ten tribes apostatized. Those have corrupt and wicked hearts indeed who, the nearer they are to the church, are so much the further from God.

II. The blessing of Joseph, including both Manasseh and Ephraim. In Jacob's blessing (Gen. 49) that of Joseph is the largest, and so it is here; and thence Moses here borrows the title he gives to Joseph (Deu 33:16), that he was separated from his brethren, or, as it might be read, a Nazarite among them, both in regard of his piety, wherein it appears, by many instances, he excelled them all, and of his dignity in Egypt, where he was both their ruler and benefactor. His brethren separated him from them by making him a slave, but God distinguished him from them by making him a prince. Now the blessings here prayed for, and prophesied of, for this tribe, are great plenty and great power.

1. Great plenty, Deu 33:13-16. In general: Blessed of the Lord be his land. Those were very fruitful countries that fell into the lot of Ephraim and Manasseh, yet Moses prays they might be watered with the blessing of God, which makes rich, and on which all fruitfulness depends. Now,

(1.) He enumerates many particulars which he prays may contribute to the wealth and abundance of those two tribes, looking up to the Creator for the benefit and serviceableness of all the inferior creatures, for they are all that to us which he makes them to be. He prays, [1.] For seasonable rains and dews, the precious things of heaven; and so precious they are, though but pure water, that without them the fruits of the earth would all fail and be cut off. [2.] For plentiful springs, which help to make the earth fruitful, called here the deep that coucheth beneath; both are the rivers of God (Psa 65:9), and he made particularly the fountains of waters, Rev 14:7. [3.] For the benign influences of the heavenly bodies (Deu 33:14), for the precious fruits (the word signifies that which is most excellent, and the best in its kind) put forth by the quickening heat of the sun, and the cooling moisture of the moon. "Let them have the yearly fruits in their several months, according to the course of nature, in one month olives, in another dates,"etc. So some understand it. [4.] For the fruitfulness even of their hills and mountains, which in other countries used to be barren (Deu 33:15): Let them have the chief things of the ancient mountains; and, if the mountains be fruitful, the fruits on them will be first and best ripened. They are called ancient mountains, not because prior in time to other mountains, but because , like the first-born, they were superior in worth and excellency; and lasting hills, not only because as other mountains they were immovable (Hab 3:6), but because the fruitfulness of them should continue. [5.] For the productions of the lower grounds (Deu 33:16): For the precious things of the earth. Though the earth itself seems a useless worthless lump of matter, yet there are precious things produced out of it, for the support and comfort of human life. Job 28:5. Out of it cometh bread, because out of it came our bodies, and to it they must return. But what are the precious things of the earth to a soul that came from God and must return to him? Or what is its fulness to the fulness that is in Christ, whence we receive grace for grace? Some make these precious things here prayed for to be figures of spiritual blessings in heavenly things by Christ, the gifts, graces, and comforts of the Spirit.

(2.) He crowns all with the good-will, or favourable acceptance, of him that dwelt in the bush (Deu 33:16), that is, of God, that God who appeared to Moses in the bush that burned and was not consumed (Exo 3:2), to give him his commission for the bringing of Israel out of Egypt. Though God's glory appeared there but for a while, yet it is said to dwell there, because it continued as long as there was occasion for it: the good-will of the shechinah in the bush; so it might be read, for shechinah signifies that which dwelleth; and, though it was but a little while a dweller in the bush, yet it continued to dwell with the people of Israel. My dweller in the bush; so it should be rendered; that was an appearance of the divine Majesty to Moses only, in token of the particular interest he had in God, which he desires to improve for the good of this tribe. Many a time God has appeared to Moses, but now that he is just dying he seems to have the most pleasing remembrance of that which was the first time, when his acquaintance with the visions of the Almighty first began, and his correspondence with heaven was first settled: that was a time of love never to be forgotten. It was at the bush that God declared himself the God of Abraham, Isaac, and Jacob, and so confirmed the promise made to the fathers, that promise which reached as far as the resurrection of the body and eternal life, as appears by our Saviour's argument from it, Luk 20:37. So that, when he prays for the good-will of him that dwelt in the bush, he has an eye to the covenant then and there renewed, on which all our hopes of God's favour must be bottomed. Now he concludes this large blessing with a prayer for the favour or good-will of God, [1.] Because that is the fountain and spring-head of all these blessings; they are gifts of God's good-will; they are so to his own people, whatever they are to others. Indeed when Ephraim (a descendant from Joseph) slid back from God, as a backsliding heifer, those fruits of his country were so far from being the gifts of God's good-will that they were intended but to fatten him for the slaughter, as a lamb in a large place, Hos 4:16, Hos 4:17. [2.] Because that is the comfort and sweetness of all these blessings; then we have joy of them when we taste God's good-will in them. [3.] Because that is better than all these, infinitely better; for if we have but the favour and good-will of God we are happy, and may be easy in the want of all these things, and may rejoice in the God of our salvation though the fig-tree do not blossom, and there be no fruit in the vine, Hab 3:17, Hab 3:18.

2. Great power Joseph is here blessed with, Deu 33:17. Here are three instances of his power foretold: (1.) His authority among his brethren: His glory is like the firstling of his bullock, or young bull, which is a stately creature, and therefore was formerly used as an emblem of royal majesty. Joshua, who was to succeed Moses, was of the tribe of Ephraim the son of Joseph, and his glory was indeed illustrious, and he was an honour to his tribe. In Ephraim was the royal city of the ten tribes afterwards. And of Manasseh were Gideon, Jephthah, and Jair, who were all ornaments and blessings to their country. Some think he is compared to the firstling of the bullock because the birthright which Reuben lost devolved upon Joseph (1Ch 5:1, 1Ch 5:2), and to the firstling of his bullock, because Bashan, which was in the lot of Manasseh, was famous for bulls and cows, Psa 22:12; Amo 4:1. (2.) His force against his enemies and victory over them: His horns are like the horn of a unicorn, that is, "The forces he shall bring into the field shall be very strong and formidable, and with them he shall push the people, "that is, "He shall overcome all that stand in his way."It appears from the Ephraimites' contests, both with Gideon (Jdg 8:1) and with Jephthah (Jdg 12:1), that they were a warlike tribe and fierce. Yet we find the children of Ephraim, when they had forsaken the covenant of God, though they were armed, turning back in the day of battle (Psa 78:9, Psa 78:10); for, though here pronounced strong and bold as unicorns, when God had departed from them they became as weak as other men. (3.) The numbers of his people, in which Ephraim, though the younger house, exceeded, Jacob having, in the foresight of the same thing, crossed hands, Gen 48:19. They are the ten thousands of Ephraim, and the thousands of Manasseh. Jonathan's Targum applies it to the ten thousands of Canaanites conquered by Joshua, who was of the tribe of Manasseh. And the gloss of the Jerusalem Targum upon the former part of this verse is observable, that "as the firstlings of the bullock were never to be worked, nor could the unicorn ever be tamed, so Joseph should continue free; and they would have continued free if they had not by sin sold themselves."

Matthew Henry: Deu 33:18-21

Here we have, I. The blessings of Zebulun and Issachar put together, for they were both the sons of Jacob by Leah, and by their lot in Canaan they were neighbours; it is foretold,

1. That they should both have a comfortable settlement and employment, Deu 33:18. Zebulun must rejoice, for he shall have cause to rejoice; and Moses prays that he may have cause in his going out, either to war (for Zebulun jeoparded their lives in the high places of the field, Jdg 5:18), or rather to sea, for Zebulun was a haven of ships, Gen 49:13. And Issachar must rejoice in his tents, that is, in his business at home, his husbandry, to which the men of that tribe generally confined themselves, because they saw that rest was good, and when the sea was rough the land was pleasant, Gen 49:14, Gen 49:15. Observe here, (1.) That the providence of God, as it variously appoints the bounds of men's habitation, some in the city and some in the country, some in the seaports and some in the inland towns, so it wisely disposes men's inclinations to different employments for the good of the public, as each member of the body is situated and qualified for the service of the whole. The genius of some men leads them to a book, of others to the sea, of others to the sword; some are inclined to rural affairs, others to trade, and some have a turn for mechanics; and it is well it is so. If the whole body were an eye, where were the hearing? 1Co 12:17. It was for the common good of Israel that the men of Zebulun were merchants and that the men of Issachar were husbandmen. (2.) That whatever our place and business are it is our wisdom and duty to accommodate ourselves to them, and it is a great happiness to be well pleased with them. Let Zebulun rejoice in his going out; let him thank God for the gains and make the best of the losses and inconveniences of his merchandise, and not despise the meanness, nor envy the quietness, of Issachar's tents. Let Issachar rejoice in his tents, let him be well pleased with the retirements and content with the small profits of his country seats, and not grudge that he has not Zebulun's pleasure of travelling and profit of trading. Every business has both its conveniences and inconveniences, and therefore whatever Providence has made our business we ought to bring our minds to it; and it is really a great happiness, whatever our lot is, to be easy with it. This is the gift of God, Ecc 5:19.

2. That they should both be serviceable in their places to the honour of God and the interests of religion in the nation (Deu 33:19): They shall call the people to the mountain, that is, to the temple, which Moses foresaw should be built upon a mountain. I see not why this should be confined (as it is by most interpreters) to Zebulun; if both Zebulun and Issachar received the comforts of their respective employments, why may we not suppose that they both took care to give God the glory of them? Two things they shall do for God: -

(1.) They shall invite others to his service. Call the people to the mountain. [1.] Zebulun shall improve his acquaintance and commerce with the neighbouring nations, to whom he goes out, for this noble purpose, to propagate religion among them, and to invite them into the service of the God of Israel. Note, Men of great business, or large conversation, should wisely and zealously endeavour to recommend the practice of serious godliness to those with whom they converse and among whom their business lies. Such are blessed, for they are blessings. It were well if the enlargement of trade with foreign countries might be made to contribute to the spreading of the gospel. This prophecy concerning Zebulun perhaps looks as far as the preaching of Christ and his apostles, which began in the land of Zebulun (Mat 4:14, Mat 4:15); then they called the people to the mountain, that is, to the kingdom of the Messiah, which is called the mountain of the Lord's house, Isa 2:2. [2.] Issachar that tarries at home, and dwells in tents, shall call upon his neighbours to go up to the sanctuary at the times appointed for their solemn feasts, either because they should be more zealous and forward than their neighbours (and it has been often observed that though those that with Zebulun dwell in the haven of ships, which are places of concourse, have commonly more of the light of religion, those that with Issachar dwell in tents in the country have more of the life and heat of it), and may therefore with their zeal provoke those to a holy emulation that have more knowledge (Psa 122:1); or because they were more observant of the times appointed for their feasts than others were. One of the Chaldee paraphrasts reads the foregoing verse, Rejoice, Issachar, in the tents of thy schools, supposing they would many of them be scholars, and would use their learning for that purpose, according to the revolutions of the year, to give notice of the times of the feasts; for almanacs were not then so common as they are now. And Onkelos more particularly, Rejoice, Issachar, when thou goest to compute the times of the solemnities at Jerusalem; for then the tribes of Israel shall be gathered to the mountain of the house of the sanctuary. So he reads the beginning of this verse; and many think this is the meaning of that character of the men of Issachar in David's time, That they had understanding of the times to know what Israel ought to do, 1Ch 12:32. And the character which follows (v. 33) of the men of Zebulun, that they were such as went forth to battle, expert in war, perhaps may explain the blessing of that tribe here. Note, Those that have not opportunity as Zebulun had of bringing into the church those that are without may yet be very serviceable to its interest by helping to quicken, encourage, and build up, those that are within. And it is good work to call people to God's ordinances, to put those in remembrance that are forgetful, and to stir up those that are slothful, who will follow, but care not to lead.

(2.) They shall not only invite others to the service of God, but they shall abound in it themselves: There they shall offer sacrifices of righteousness. They shall not send others to the temple and stay at home themselves, under pretence that they cannot leave their business; but, when they stir up others to go speedily to pray before the Lord, they shall say, We will go also, as it is Zec 8:21. Note, The good we exhort others to we should ourselves be examples of. And, when they come to the temple, they shall not appear before the Lord empty, but shall bring for the honour and service of God according as he has prospered them, 1Co 16:2. [1.] It is here foretold that both these tribes should grow rich. Zebulun that goes abroad shall suck of the abundance of the seas, which are full breasts to the merchants, while Issachar, that tarries at home, shall enrich himself with treasures hid in the sands, either the fruits of the earth or the underground treasures of metals and minerals, or (because the word for sand here signifies properly the sand of the sea) the rich things thrown up by the sea, for the lot of Issachar reached to the sea-side. Perhaps their success in calling the people to the mount is intimated by their sucking of the abundance of the seas, for we have a like phrase used for the bringing in of the nations to the church (Isa 60:5), The abundance of the sea shall be converted unto thee, and (Deu 33:16), Thou shalt suck the milk of the Gentiles. It is foretold, [2.] That these tribes, being thus enriched, should consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth, Mic 4:13. The merchandise of Zebulun, and the hire of Issachar, shall be holiness to the Lord (Isa 23:18), for thereof they shall offer sacrifices of righteousness, that is, sacrifices according to the law. Note, We must serve and honour God with what we have; and where he sows plentifully he expects to reap accordingly. Those that suck of the abundance of the seas, and of the treasures hid in the sand, ought to offer sacrifices of righteousness proportionable.

II. The blessing of the tribe of Gad comes next, Deu 33:20, Deu 33:21. This was one of the tribes that was already seated on that side Jordan where Moses now was. Now,

1. He foretels what this tribe would be, Deu 33:20. (1.) That it would be enlarged, as at present it had a spacious allotment; and he gives God the glory both of its present and of its future extent: Blessed be he that enlargeth Gad. We find how this tribe was enlarged by their success in a war which it seems they carried on very religiously against the Hagarites, 1Ch 5:19, 1Ch 5:20, 1Ch 5:22. Note, God is to have the glory of all our enlargements. (2.) That it would be a valiant and victorious tribe, would, if let alone, dwell secure and fearless as a lion; but, if provoked, would, like a lion, tear the arm with the crown of the head; that is, would pull in pieces all that stood in his way, both the arm (that is, the strength) and the crown of the head (that is, the policy and authority) of his enemies. In David's time there were Gadites whose faces were as the faces of lions, 1Ch 12:8. Some reckon Jehu to be of this tribe, because the first mention we have of him is at Ramoth Gilead, which belonged to Gad, and they think this may refer to his valiant acts.

2. He commends this tribe for what they had done and were now doing, Deu 33:21. (1.) They had done very wisely for themselves, when they chose their lot with the first, in a country already conquered: He provided the first part for himself; though he had a concern for his brethren, yet his charity began at home, and he was willing to see himself first served, first settled. The Gadites were the first and most active movers for an allotment on that side Jordan, and therefore are still mentioned before the Reubenites in the history of that affair, Num 32:2. And thus, while the other tribes had their portion assigned them by Joshua the conqueror, Gad and his companions had theirs from Moses the law-giver, and in it they were seated by law; or (as the word is) covered or protected by a special providence which watched over those that were left behind, while the men of war went forward with their brethren. Note, Men will praise thee when thou doest well for thyself (when thou providest first for thyself, as Gad did), Psa 49:18. And God will praise thee when thou doest well for thy soul, which is indeed thyself, and providest the first part for that in a portion from the law-giver. (2.) They were now doing honestly and bravely for their brethren; for they came with the heads of the people, before whom they went armed over Jordan, to execute the justice of the Lord upon the Canaanites, under the conduct of Joshua, to whom we afterwards find they solemnly vowed obedience, Jos 1:12, Jos 1:16. This was what they undertook to do when they had their lot assigned them, Num 32:27. This they did, Jos 4:12. And, when the wars of Canaan were ended, Joshua dismissed them with a blessing, Jos 22:7. Note, It is a blessed and honourable thing to be helpful to our brethren in their affairs, and particularly to assist in executing the justice of the Lord by suppressing that which is provoking to him: it was this that was counted to Phinehas for righteousness.

Matthew Henry: Deu 33:22-25

Here is, I. The blessing of Dan, Deu 33:22. Jacob in his blessing had compared him to a serpent for subtlety; Moses compares him to a lion for courage and resolution: and what could stand before those that had the head of a serpent and the heart of a lion? He is compared to the lions that leaped from Bashan, a mountain noted for fierce lions, whence they came down to leap upon their prey in the plains. This may refer either, 1. To the particular victories obtained by Samson (who was of this tribe) over the Philistines. The Spirit of the Lord began to move him in the camp of Dan when he was very young, as a lion's whelp, so that in his attacks upon the Philistines he surprised them, and overpowered them by main strength, as a lion does his prey; and one of his first exploits was the rending of a lion. Or, 2. To a more general achievement of that tribe, when a party of them, upon information brought them of the security of Laish, which lay in the furthest part of the land of Canaan from them, surprised it, and soon made themselves masters of it. See Jdg 18:27. And, the mountains of Bashan lying not far from that city, probably thence they made their descent upon it; and therefore are here said to leap from Bashan.

II. The blessing of Naphtali, Deu 33:23. He looks upon this tribe with wonder, and applauds it: "O Naphtali, thou art happy, thou shalt be so, mayest thou be ever so!"Three things make up the happiness of this tribe: - 1. Be thou satisfied with favour. Some understand it of the favour of men, their good-will and good word. Jacob had described this tribe to be, generally, courteous obliging people, giving goodly words, as the loving hind, Gen 49:21. Now what should they get by being so? Moses here tells them they should have an interest in the affections of their neighbours, and be satisfied with favour. Those that are loving shall be beloved. But others understand it of the favour of God, and with good reason; for that only is the favour that is satisfying to the soul and puts true gladness into the heart. Those are happy indeed that have the favour of God; and those shall have it that place their satisfaction in it, and reckon that, in having that, they have enough and desire no more. 2. Be thou full with the blessing of the Lord, that is, not only with those good things that are the fruits of the blessing (corn, and wine, and oil), but with the blessing itself; that is, the grace of God, according to his promise and covenant. Those who have that blessing may well reckon themselves full: they need nothing else to make them happy. "The portion of the tribe of Naphtali"(the Jews say) "was so fruitful, and the productions so forward, though it lay north, that those of that tribe were generally the first that brought their first-fruits to the temple; and so they had first the blessing from the priest, which was the blessing of the Lord."Capernaum, in which Christ chiefly resided, lay in this tribe. 3. Be thou in possession of the sea and the south; so it may be read, that is, of that sea which shall lie south of thy lot, that was the sea of Galilee, which we so often read of in the gospels, directly north of which the lot of this tribe lay, and which was of great advantage to this tribe, witness the wealth of Capernaum and Bethsaida, which lay within this tribe, and upon the shore of that sea. See how Moses was guided by a spirit of prophesy in these blessings; for before the lot was cast into the lap he foresaw and foretold how the disposal of it would be.

III. The blessing of Asher, Deu 33:24, Deu 33:25. Four things he prays for and prophecies concerning this tribe, which carries blessedness in its name; for Leah called the father of it Asher, saying Happy am I, Gen 30:13. 1. The increase of their numbers. They were now a numerous tribe, Num 26:47. "Let it be more so: Let Asher be blessed with children. "Note, Children, especially children of the covenant, are blessings, not burdens. 2. Their interest in their neighbours: Let him be acceptable to his brethren. Note, It is a very desirable thing to have the love and good-will of those we live among: it is what we should pray to God for, who has all hearts in his hand; and what we should endeavour to gain by meekness and humility, and a readiness, as we have ability and opportunity, to do good to all men. 3. The richness of their land. (1.) Above ground: Let him dip his foot in oil, that is, "Let him have such plenty of it in his lot that he may not only anoint his head with it, but, if he please, wash his feet in it,"which was not commonly done; yet we find our blessed Saviour so acceptable to his brethren that his feet were anointed with the most precious ointment, Luk 7:46. (2.) Under ground: Thy shoes shall be iron and brass, that is, "Thou shalt have great plenty of these metals (mines of them) in thy own ground, which by an uncommon blessing shall have both its surface and its bowels rich:"or, if they had them not as the productions of their own country, they should have them imported from abroad; for the lot of this tribe lay on the sea-coast. The Chaldee paraphrasts understand this figuratively: "Thou shalt be strong and bright, as iron and brass."4. The continuance of their strength and vigour: As thy days, so shall thy strength be. Many paraphrase it thus, "The strength of thy old age shall be like that of thy youth; thou shalt not feel a decay, nor be the worse for the wearing, but shalt renew thy youth; as if not thy shoes only, but thy bones, were iron and brass."The day is often in scripture put for the events of the day; and, taking it so here, it is a promise that God would graciously support them under their trials and troubles, whatever they were. And so it is a promise sure to all the spiritual seed of Abraham, that God will wisely proportion their graces and comforts to the services and sufferings he calls them out to. Have they work appointed them? They shall have strength to do it. Have they burdens appointed them? They shall have strength to bear them; and never be tempted above that they are able. Faithful is he that has thus promised, and hath caused us to hope in this promise.

Keil-Delitzsch: Deu 33:1

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.

Keil-Delitzsch: Deu 33:2-5

In the introduction Moses depicts the elevation of Israel into the nation of God, in its origin (Deu 33:2), its nature (Deu 33:3), its intention and its goal (Deu 33:4, Deu 33:5).

Deu 33:2

"Jehovah came from Sinai, and rose up from Seir unto them; He shone from the mountains of Paran, and came out of holy myriads, at His right rays of fire to them." To set forth the glory of the covenant which God made with Israel, Moses depicts the majesty and glory in which the Lord appeared to the Israelites at Sinai, to give them the law, and become their king. The three clauses, "Jehovah came from Sinai...from Seir...from the mountains of Paran,"do not refer to different manifestations of God ( Knobel ), but to the one appearance of God at Sinai. Like the sun when it rises, and fills the whole of the broad horizon with its beams, the glory of the Lord, when He appeared, was not confined to one single point, but shone upon the people of Israel from Sinai, and Seir, and the mountains of Paran, as they came from the west to Sinai. The Lord appeared to the people from the summit of Sinai, as they lay encamped at the foot of the mountain. This appearance rose like a streaming light from Seir, and shone at the same time from the mountains of Paran. Seir is the mountain land of the Edomites to the east of Sinai; and the mountains of Paran are in all probability not the mountains of et-Tih , which form the southern boundary of the desert of Paran, but rather the mountains of the Azazimeh, which ascend to a great height above Kadesh, and form the boundary wall of Canaan towards the south. The glory of the Lord, who appeared upon Sinai, sent its beams even to the eastern and northern extremities of the desert. 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. This explains the allusions to the description before us in the song of Deborah (Jdg 5:4) and in Hab 3:3. - The Lord came not only from Sinai, but from heaven, "out of holy myriads,"i.e., out of the midst of the thousands of holy angels who surround His throne (1Ki 22:19; Job 1:6; Dan 7:10), and who are introduced in Gen 28:12 as His holy servants, and in Gen 32:2-3, as the hosts of God, and form the assembly of holy ones around His throne (Psa 89:6, Psa 89:8; cf. Psa 68:18; Zec 14:5; Mat 26:53; Heb 12:22; Rev 5:11; Rev 7:11). - The last clause is a difficult one. The writing דּת אשׁ in two words, "fire of the law,"not only fails to give a suitable sense, but has against it the fact that דּת , law, edictum , is not even a Semitic word, but was adopted from the Persian into the Chaldee, and that it is only by Gentiles that it is ever applied to the law of God (Ezr 7:12, Ezr 7:21, Ezr 7:25-26; Dan 6:6). It must be read as one word, אשׁדת , as it is in many MSS and editions - not, however, as connected with אשׁד , אשׁדות , the pouring out of the brooks, slopes of the mountains (Num 21:15), but in the form אשּׁדת , composed, according to the probable conjecture of Böttcher , of אשׁ , fire, and שׁדה (in the Chaldee and Syriac), to throw, to shoot arrows, in the sense of "fire of throwing,"shooting fire, a figurative description of the flashes of lightning. Gesenius adopts this explanation, except that he derives דּת from ידה , to throw. It is favoured by the fact that, according to Exo 19:16, the appearance of God upon Sinai was accompanied by thunder and lightning; and flashes of lightning are often called the arrows of God, whilst shaadaah, in Hebrew, is established by the name שׁדיאוּר (Num 1:5; Num 2:10). To this we may add the parallel passage, Hab 3:4, "rays out of His hand,"which renders this explanation a very probable one. By "them,"in the second and fifth clauses, the Israelites are intended, to whom this fearful theophany referred. On the signification of the manifestation of God in fire, see Deu 4:11, and the exposition of Exo 3:2.

Deu 33:3

" Yea, nations He loves; all His holy ones are in Thy hand: and they lie down at Thy feet; they rise up at Thy words." עמּים חבב is the subject placed first absolutely: "nations loving,"sc., is he; or "as loving nations - all Thy holy ones are in Thy hand."The nations or peoples are not the tribes of Israel here, any more than in Deu 32:8, or Gen 28:3; Gen 35:11, and Gen 48:4; whilst Jdg 5:14 and Hos 10:14 cannot come into consideration at all, for there the word is defined by a suffix. The meaning of the words depends upon whether "all His holy ones"are the godly in Israel, or the Israelites generally, or the angels. There is nothing to favour the first explanation, as the distinction between the godly and the wicked would be out of place in the introduction to a blessing upon all the tribes. The second has only as seeming support in Dan 7:21. and Exo 19:6. It does not follow at once from the calling of Israel to be the holy nation of Jehovah, that all the Israelites were or could be called "holy ones of the Lord."Least of all should Num 16:3 be adduced in support of this. Even in Dan 7 the holy ones of the Most High are not the Jews generally, but simply the godly, or believers, in the nation of God. The third view, on the other hand, is a perfectly natural one, on account of the previous reference to the holy myriads. The meaning, therefore, would be this: The Lord embraces all nations with His love, He who, so to speak, has all His holy angels in His hand, i.e., His power, so that they serve Him as their Lord. They lie down at His feet. The ἄπ. λεγ. תּכּוּ is explained by Kimchi and Saad . as signifying adjuncti sequuntur vestigia sua; and by the Syriac, They follow thy foot, from conjecture rather than any certain etymology. The derivation proposed by modern linguists, from the verb תּכה , according to an Arabic word signifying recubuit , innixus est , has apparently more to support it. ישּׂא , it rises up: intransitive, as in Hab 1:3; Nah 1:5; Hos 13:1, and Psa 89:10. מדּבּרתיך is not a Hithpael participle (that which is spoken); for מדּבּר has not a passive, but an active signification, to converse (Num 7:89; Eze 2:2, etc.). It is rather a noun, דבּרת , from דּבּרה , words, utterances. The singular, ישּׂא , is distributive: every one (of them) rises on account of thine utterance, i.e., at thy words. The suffixes relate to God, and the discourse passes from the third to the second person. In our own language, such a change in a sentence like this, "all His (God's) holy ones are in Thy (God's) hand,"would be intolerably harsh, but in Hebrew poetry it is by no means rare (see, for example, Psa 49:19).

Deu 33:4-5

" Moses appointed us a law, a possession of the congregation of Jacob. And He became King in righteous-nation (Jeshurun); there the heads of the people assembled, in crowds the tribes of Israel ."The God who met Israel at Sinai in terrible majesty, out of the myriads of holy angels, who embraces all nations in love, and has all the holy angels in His power, so that they lie at His feet and rise up at His word, gave the law through Moses to the congregation of Jacob as a precious possession, and became King in Israel. This was the object of the glorious manifestation of His holy majesty upon Sinai. Instead of saying, "He gave the law to the tribes of Israel through my mediation,"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. In a similar manner the prophet Habakkuk identifies himself with the nation in ch. 3, and says in Hab 3:19, out of the heart of the nation, "The Lord is my strength,...who maketh me to walk upon mine high places,"- an expression which did not apply to himself, but to the nation as a whole. So again in Psa 20:1-9 and Psa 21:1-13, which David composed as the prayers of the nation for its king, he not only speaks of himself as the anointed of the Lord, but addresses such prayers to the Lord for himself as could only be offered by the nation for its king. "A possession for the congregation of Jacob.""Israel was distinguished above all other nations by the possession of the divinely revealed law (Deu 4:5-8); that was its most glorious possession, and therefore is called its true κειμήλιον "( Knobel ). The subject in Deu 33:5 is not Moses but Jehovah, who became King in Jeshurun (see at Deu 32:15 and Exo 15:18). "Were gathered together;"this refers to the assembling of the nation around Sinai (Deu 4:10.; cf. Exo 19:17.), to the day of assembly (Deu 9:10; Deu 10:4; Deu 18:16).

Keil-Delitzsch: Deu 33:6

The blessings upon the tribes commence with this verse. " Let Reuben live and not die, and there be a (small) number of his men ."The rights of the first-born had been withheld from Reuben in the blessing of Jacob (Gen 49:3); Moses, however, promises this tribe continuance and prosperity. The words, "and let his men become a number,"have been explained in very different ways. מספּר in this connection cannot mean a large number ( πολὺς ἐν ἀριθμῷ , lxx), but, like מספּר מתי (Deu 4:27; Gen 34:30; Jer 44:28), simply a small number, that could easily be counted (cf. Deu 28:62). The negation must be carried on to the last clause. This the language will allow, as the rule that a negation can only be carried forward when it stands with emphatic force at the very beginning ( Ewald , §351) is not without exceptions; see for example Pro 30:2-3, where three negative clauses follow a positive one, and in the last the לא is omitted, without the particle of negation having been placed in any significant manner at the beginning. - Simeon was the next in age to Reuben; but he is passed over entirely, because according to Jacob's blessing (Gen 49:7) he was to be scattered abroad in Israel, and lost his individuality as a tribe in consequence of this dispersion, in accordance with which the Simeonites simply received a number of towns within the territory of Judah (Jos 19:2-9), and, "having no peculiar object of its own, took part, as far as possible, in the fate and objects of the other tribes, more especially of Judah"( Schultz ). Although, therefore, it is by no means to be regarded as left without a blessing, but rather as included in the general blessings in Deu 33:1 and Deu 33:29, and still more in the blessing upon Judah, yet it could not receive a special blessing like the tribe of Reuben, because, as Ephraim Syrus observes, the Simeonites had not endeavoured to wipe out the stain of the crime which Jacob cursed, but had added to it by fresh crimes (more especially the audacious prostitution of Zimri, Num 25). Even the Simeonites did not become extinct, but continued to live in the midst of the tribe of Judah, so that as late as the eighth century, in the reign of Hezekiah, thirteen princes are enumerated with their families, whose fathers' houses had increased greatly (1Ch 4:34.); and these families effected conquests in the south, even penetrating into the mountains of Seir, for the purpose of seeking fresh pasture (1Ch 4:39-43). Hence the assertion that the omission of Simeon is only conceivable from the circumstances of a later age, is as mistaken as the attempt made in some of the MSS of the Septuagint to interpolate the name of Simeon in the second clause of Deu 33:6.

Keil-Delitzsch: Deu 33:7

The blessing upon Judah is introduced with the formula, "And this for Judah, and he said:"" Hear, Jehovah, the voice of Judah, and bring him to his people; with his hands he fights for him; and help against his adversaries wilt Thou be." Judah, from whom the sceptre was not to depart (Gen 49:10), is mentioned before Levi as the royal tribe. The prayer, May Jehovah bring Judah to his people, can hardly be understood in any other way than it is by Onkelos and Hengstenberg (Christol. i. 80), viz., as founded upon the blessing of Jacob, and expressing the desire, that as Judah was to lead the way as the champion of his brethren in the wars of Israel against the nations, he might have a prosperous return to his people; for the thought, "introduce him to the kingdom of Israel and Judah"( Luther ), or "give up to him the people which belongs to him according to Thine appointment"( Schultz ), is hardly implied in the words,"bring to his people."Other explanations are not worth mentioning. What follows points to strife and war: "With his hands ( ידיו accusative of the instrument, vid., Ges. §138, 1, note 3; Ewald , §283, a .) is he fighting ( רב participle of ריב ) for it (the nation); Thou wilt grant him help, deliverance before his foes."

Keil-Delitzsch: Deu 33:8-11

Levi. - Deu 33:8, Deu 33:9. "Thy right and Thy light is to Thy godly man, whom Thou didst prove in Massah, and didst strive with him at the water of strife; who says to his father and his mother, I see him not; and does not regard his brethren, and does not know his sons: for they observed Thy word, and kept Thy covenant." This blessing is also addressed to God as a prayer. The Urim and Thummim - that pledge, which the high priest wore upon his breast-plate, that the Lord would always give His people light to preserve His endangered right (vid., Exo 28:29-30), - are here regarded as a prerogative of the whole of the tribe of Levi. Thummim is placed before Urim , to indicate at the outset that Levi had defended the right of the Lord, and that for that very reason the right of the Urim and Thummim had been given to him by the Lord. "Thy holy one"is not Aaron, but Levi the tribe-father, who represents the whole tribe to which the blessing applies; hence in Deu 33:9 and Deu 33:10 the verb passes into the plural. To define more precisely the expression "Thy holy one,"reference is made to the trials at Massah and at the water of strife, on the principle that the Lord humbles His servants before He exalts them, and confirms those that are His by trying and proving them. The proving at Massah refers to the murmuring of the people on account of the want of water at Rephidim (Exo 17:1-7, as in Deu 6:16 and Deu 9:22), from which the place received the name of Massah and Jeribah ; the striving at the water of strife, to the rebellion of the people against Moses and Aaron on account of the want of water at Kadesh (Num 20:1-13). At both places it was primarily the people who strove with Moses and Aaron, and thereby tempted God. For it is evident that even at Massah the people murmured not only against Moses, but against their leaders generally, from the use of the plural verb, " Give ye us water to drink"(Exo 17:2). This proving of the people, however, was at the same time a proof, to which the Lord subjected the heads and leaders of the nation, for the purpose of trying their faith. And thus also, in Deu 8:2., the whole of the guidance of Israel through the desert is described as a trial and humiliation of the people by the Lord. But in Moses and Aaron, the heads of the tribe of Levi, the whole of the tribe of Levi was proved. The two provings by means of water are selected, as Schultz observes,"because in their correlation they were the best adapted to represent the beginning and end, and therefore the whole of the temptations."

Deu 33:9-11

In these temptations Levi had proved itself "a holy one,"although in the latter Moses and Aaron stumbled, since the Levites had risen up in defence of the honour of the Lord and had kept His covenant, even with the denial of father, mother, brethren, and children (Mat 10:37; Mat 19:29). The words, "who says to his father,"etc., relate to the event narrated in Exo 32:26-29, where the Levites draw their swords against the Israelites their brethren, at the command of Moses, after the worship of the golden calf, and execute judgment upon the nation without respect of person. To this we may add Num 25:8, where Phinehas interposes with his sword in defence of the honour of the Lord against the shameless prostitution with the daughters of Moab. On these occasions the Levites manifested the spirit which Moses predicates here of all the tribe. By the interposition at Sinai especially, they devoted themselves with such self-denial to the service of the Lord, that the dignity of the priesthood was conferred upon their tribe in consequence. - In Deu 33:10 and Deu 33:11, Moses celebrates this vocation: " They will teach Jacob Thy rights, and Israel Thy law; bring incense to Thy nose, and whole-offering upon Thine altar. Bless, Lord, his strength, and let the work of his hands be well-pleasing to Thee: smite his adversaries and his haters upon the hips, that they may not rise! "The tribe of Levi had received the high and glorious calling to instruct Israel in the rights and commandments of God (Lev 10:11), and to present the sacrifices of the people to the Lord, viz., incense in the holy place, whole-offering in the court. "Whole-offering,"a term applied to the burnt-offering, which is mentioned instar omnium as being the leading sacrifice. The priests alone were actually entrusted with the instruction of the people in the law and the sacrificial worship; but as the rest of the Levites were given them as assistants in their service, this service might very properly be ascribed to the whole tribe; and no greater blessing could be desired for it than that the Lord should give them power to discharge the duties of their office, should accept their service with favour, and make their opponents powerless. The enemies and haters of Levi were not only envious persons, like Korah and his company (Num 16:1), but all opponents of the priests and Levites. The loins are the seat of strength (Psa 69:24; Job 40:16; Job 31:1; 17). This is the only place in which מן is used before a finite verb, whereas it often stands before the infinitive (e.g., Gen 27:1; Gen 31:29).

Keil-Delitzsch: Deu 33:12

Benjamin. - "The beloved of the Lord will dwell safely with Him; He shelters him at all times, and he dwells between His shoulders." Benjamin, the son of prosperity, and beloved of his father (Gen 35:18; Gen 44:20), should bear his name with right. He would be the beloved of the Lord, and as such would dwell in safety with the Lord ( עליו , lit., founded upon Him). The Lord would shelter him continually. The participle expresses the permanence of the relation: is his shelterer. In the third clause Benjamin is the subject once more; he dwells between the shoulders of Jehovah. "Between the shoulders"is equivalent to "upon the back"(vid., 1Sa 17:6). The expression is founded upon the figure of a father carrying his son (Deu 1:29). This figure is by no means so bold as that of the eagle's wings, upon which the Lord had carried His people, and brought them to Himself (Exo 19:4; vid., Deu 32:11). There is nothing strange in the change of subject in all three clauses, since it is met with repeatedly even in plain prose (e.g., 2Sa 11:13); and here it follows simply enough from the thoughts contained in the different clauses, whilst the suffix in all three clauses refers to the same noun, i.e., to Jehovah.

(Note: "To dwell upon God and between His shoulders is the same as to repose upon Him: the simile being taken from fathers who carry their sons while delicate and young"( Calvin ).)

There are some who regard Jehovah as the subject in the third clause, and explain the unheard-of figure which they thus obtain, viz., that of Jehovah dwelling between the shoulders of Benjamin, as referring to the historical fact that God dwelt in the temple at Jerusalem, which was situated upon the border of the tribes of Benjamin and Judah. To this application of the words Knobel has properly objected, that God did not dwell between ridges (= shoulders) of mountains there, but upon the top of Moriah; but, on the other hand, he has set up the much more untenable hypothesis, that the expression refers to Gibeon, where the tabernacle stood after the destruction of Nob by Saul. - Moreover, the whole nation participated in the blessing which Moses desired for Benjamin; and this applies to the blessings of the other tribes also. All Israel was, like Benjamin, the beloved of the Lord (vid., Jer 11:15; Psa 60:7), and dwelt with Him in safety (vid., Deu 33:28).

Keil-Delitzsch: Deu 33:13-16

Joseph. - Deu 33:13. " Blessed of the Lord be his land, of (in) the most precious things of heaven, the dew, and of the flood which lies beneath, (Deu 33:14) and of the most precious of the produce of the sun, and of the most precious of the growth of the moons, (Deu 33:15) and of the head of the mountains of olden time, and of the most precious thing of the everlasting hills, (Deu 33:16) and of the most precious thing of the earth, and of its fulness, and the good-will of Him that dwelt in the bush: let it come upon the head of Joseph, and upon the crown of him that is illustrious among his brethren ."What Jacob desired and solicited for his son Joseph, Moses also desires for this tribe, namely, the greatest possible abundance of earthly blessing, and a vigorous manifestation of power in conflict with the nations. But however unmistakeable may be the connection between these words and the blessing of Jacob (Gen 49:22.), not only in the things desired, but even in particular expression, there is an important difference which equally strikes us, namely, that in the case of Jacob the main point of the blessing is the growth of Joseph into a powerful tribe, whereas with Moses it is the development of power on the part of this tribe in the land of its inheritance, in perfect harmony with the different times at which the blessings were pronounced. Jacob described the growth of Joseph under the figure of the 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. "May his land be blessed by Jehovah from ( מן of the cause of the blessing, whose author was Jehovah; vid., Psa 28:7; Psa 104:3) the most precious thing of the heaven." מגד , which only occurs again in the Son 4:13, Son 4:16, and Son 7:13, is applied to precious fruits. The most precious fruit which the heaven yields to the land is the dew. The"productions of the sun,"and גּרשׁ , ἅπ. λεγ. from גּרשׁ ,"the produce of the moons,"are the fruits of the earth, which are matured by the influence of the sun and moon, by their light, their warmth. At the same time, we can hardly so distinguish the one from the other as to understand by the former the fruits which ripen only once a year, and by the latter those which grow several times and in difference months; and Eze 47:12 and Rev 22:2 cannot be adduced as proofs of this. The plural " moons "in parallelism with the sun does not mean months, as in Exo 2:2, but the different phases which the moon shows in its revolution round the earth. מראשׁ (from the head), in Deu 33:15, is a contracted expression signifying "from the most precious things of the head."The most precious things of the head of the mountains of old and the eternal hills, are the crops and forests with which the tops of the mountains and hills are covered. Moses sums up the whole in the words, "the earth, and the fulness thereof:"everything in the form of costly good that the earth and its productions can supply. - To the blessings of the heaven and earth there are to be added the good-will of the Lord, who appeared to Moses in the thorn-bush to redeem His people out of the bondage and oppression of Egypt and bring it into the land of Canaan, the land flowing with milk and honey (Exo 3:2.). The expression "that dwells in the bush"is to be explained from the significance of this manifestation of God as shown at Ex 3, which shadowed forth a permanent relation between the Lord and His people. The spiritual blessing of the covenant grace is very suitably added to the blessings of nature; and there is something no less suitable in the way in which the construction commencing with וּרצון is dropped, so that an anakolouthon ensues. This word cannot be taken as an accusative of more precise definition, as Schultz supposes; nor is מן to be supplied before it, as Knobel suggests. Grammatically considered, it is a nominative to which the verb תּבואתה properly belongs, although, as a matter of fact, not only the good-will, but the natural blessings, of the Lord were also to come upon the head of Joseph. Consequently we have not יבוא ( masc .), which רצון would require, but the lengthened poetical feminine form תּבואתה (vid., Ewald , §191, c .), used in a neuter sense. It, i.e., everything mentioned before, shall come upon Joseph. On the expression, "illustrious among his brethren,"see at Gen 49:26. In the strength of this blessing, the tribe of Joseph would attain to such a development of power, that it would be able to tread down all nations.

Keil-Delitzsch: Deu 33:17

"The first-born of his ox, majesty is to him, and buffalo-horns his horns: with them he thrusts down nations, all at once the ends of the earth. These are the myriads of Ephraim, and these the thousands of Manasseh." The"first-born of his (Joseph's) oxen"(shor, a collective noun, as in Deu 15:19) is not Joshua ( Rabb ., Schultz ); still less is it Joseph ( Bleek , Diestel ), in which case the pronoun his ox would be quite out of place; nor is it King Jeroboam II, as Graf supposes. It is rather Ephraim, whom the patriarch Jacob raised into the position of the first-born of Joseph (Gen 48:4.). All the sons of Joseph resembled oxen, but Ephraim was the most powerful of them all. He was endowed with majesty; his horns, the strong weapon of oxen, in which all their strength is concentrated, were not the horns of common oxen, but horns of the wild buffalo ( reem , Num 23:22), that strong indomitable beast (cf. Job 39:9.; Psa 22:22). With them he would thrust down nations, the ends of the earth, i.e., the most distant nations (vid., Psa 2:8; Psa 7:9; Psa 22:28). "Together," i.e., all at once, belongs rhythmically to "the ends of the earth."Such are the myriads of Ephraim, i.e., in such might will the myriads of Ephraim arise. To the tribe of Ephraim, as the more numerous, the ten thousands are assigned; to the tribe of Manasseh, the thousands.

Keil-Delitzsch: Deu 33:18-19

Zebulun and Issachar. - "Rejoice, Zebulun, at thy going out; and, Issachar, at thy tents. Nations will they invite to the mountain; there offer the sacrifices of righteousness: for they suck the affluence of the seas, and the hidden treasures of the sand." The tribes of the last two sons of Leah Moses unites together, and, like Jacob in Gen 49:13, places Zebulun the younger first. He first of all confirms the blessing which Jacob pronounced through simply interpreting their names as omnia , by calling upon them to rejoice in their undertakings abroad and at home. "At thy tents"corresponds to "at thy going out"(tents being used poetically for dwellings, as in Deu 16:7); like "sitting"to "going out and coming in"in 2Ki 19:27; Isa 37:28; Psa 139:2; and describes in its two aspects of work and production, rest and recreation. Although "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 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 labour and your rest."This peculiarity, which is founded in the very nature of poetical parallelism, which is to individualize the thought by distributing it into parallel members, has been entirely overlooked by all the commentators who have given a historical interpretation to each, referring the "going out"to the shipping trade and commercial pursuits of the Zebulunites, and the expression "in thy tents"either to the spending of a nomad life in tents, for the purpose of performing a subordinate part in connection with trade ( Schultz ), or to the quiet pursuits of agriculture and grazing ( Knobel ). They were to rejoice in their undertakings at home and abroad; for they would be successful. The good things of life would flow to them in rich abundance; they would not make them into mammon, however, but would invite nations to the mountain, and there offer sacrifices of righteousness. "The peoples"are nations generally, not the tribes of Israel, still less the members of their own tribes. By the "mountain," without any more precise definition, we are not to understand Tabor or Carmel any more than the mountain land of Canaan. It is rather "the mountain of the Lord's inheritance"(Exo 15:17), upon which the Lord was about to plant His people, the mountain which the Lord had chosen for His sanctuary, and in which His people were to dwell with Him, and rejoice in sacrificial meals of fellowship with Him. To this end the Lord had sanctified Moriah through the sacrifice of Isaac which He required of Abraham, though it had not been revealed to Moses that it was there that the temple, in which the name of the Lord in Israel would dwell, was afterwards to be built. There is no distinct or direct allusion to Morah or Zion, as the temple-mountain, involved in the words of Moses. It was only by later revelations and appointments on the part of God that this was to be made known. The words simply contain the Messianic thought that Zebulun and Issachar would offer rich praise-offerings and thank-offerings to the Lord, from the abundant supply of earthly good that would flow to them, upon the mountain which He would make ready as the seat of His gracious presence, and would call, i.e., invite the nations to the sacrificial meals connected with them to delight themselves with them in the rich gifts of the Lord, and worship the Lord who blessed His people thus. For the explanation of this thought, see Psa 22:28-31. Sacrifice is mentioned here as an expression of divine worship, which culminated in sacrifice; and slain-offerings are mentioned, not burnt-offerings, to set forth the worship of God under the aspect of blessedness in fellowship with the Lord. "Slain-offerings of righteousness' are not merely outwardly legal sacrifices, in conformity with the ritual of the law, but such as were offered in a right spirit, which was well-pleasing to God (as in Psa 4:6; 51:21). It follows as a matter of course, therefore, that by the abundance of the seas we are not merely to understand the profits of trade upon the Mediterranean Sea; and that we are still less to understand by the hidden treasures of the sand "the fish, the purple snails, and sponges"( Knobel ), or "tunny-fish, purple shells, and glass' (Ps. Jon.); but that the words receive their best exposition from Isa 60:5-6, Isa 60:16, and Isa 66:11-12, i.e., that the thought expressed is, that the riches and treasures of both sea and land would flow to the tribes of Israel.

Keil-Delitzsch: Deu 33:20-21

Gad. - "Blessed be He that enlargeth Gad: like a lioness he lieth down, and teareth the arm, yea, the crown of the head. And he chose his first-fruit territory, for there was the leader's portion kept; and he came to the heads of the people, he executed the justice of the Lord, and his rights with Israel." Just as in the blessing of Noah (Gen 9:26) the God of Shem is praised, to point out the salvation appointed by God for Shem, so here Moses praises the Lord, who enlarged Gad, i.e., who not only gave him a broad territory in the conquered kingdom of Sihon, but furnished generally an unlimited space for his development (vid., Gen 26:22), so that he might unfold his lion-like nature in conflict with his foes. On the figure of a lioness, see Gen 49:9; and on the warlike character of the Gadites, the remarks on the blessing of Jacob upon Gad (Gen 49:19). The second part of the blessing treats of the inheritance which Gad obtained from Moses at his own request beyond Jordan. ראה , with an accusative and ל , signifies to look out something for oneself (Gen 22:8; 1Sa 16:17). The "first-fruit"refers here to the first portion of the land which Israel received for a possession; this is evident from the reason assigned, חלקת שׁם כּי , whilst the statement that Gad chose the hereditary possession is in harmony with Num 32:2, Num 32:6, Num 32:25., where the children of Gad are described as being at the head of the tribes, who came before Moses to ask for the conquered land as their possession. The meaning of the next clause, of which very different explanations have been given, can only be, that Gad chose such a territory for its inheritance as became a leader of the tribes. מחקק , he who determines, commands, organizes; hence both a commander and also a leader in war. It is in the latter sense that it occurs both here and in Jdg 5:14. מחקק חלקת , the field, or territory of the leader, may either be the territory appointed or assigned by the lawgiver, or the territory falling to the lot of the leader. According to the former view, Moses would be the mechokek . But the thought, that Moses appointed or assigned him his inheritance, could be no reason why Gad should choose it for himself. Consequently מחקק חלקת can only mean the possession which the mechokek chose for himself, as befitting him, or specially adapted for him. Consequently the mechokek was not Moses, but the tribe of Gad, which was so called because it unfolded such activity and bravery at the head of the tribes in connection with the conquest of the land, that it could be regarded as their leaders. This peculiar prominence on the part of the Gadites may be inferred from the fact, that they distinguished themselves above the Reubenites in the fortification of the conquered land (Num 32:34.). ספוּן , from ספן , to cover, hide, preserve, is a predicate, and construed as a noun, "a thing preserved."- On the other hand, the opinion has been very widely spread, from the time of Onkelos down to Baumgarten and Ewald , that this hemistich refers to Moses:"there is the portion of the lawgiver hidden,"or "the field of the hidden leader,"and that it contains an allusion to the fact that the grave of Moses was hidden in the inheritance of Gad. But this is not only at variance with the circumstance, that a prophetic allusion to the grave of Moses such as Baumgarten assumes is apparently inconceivable, from the simple fact that we cannot imagine the Gadites to have foreseen the situation of Moses' grave at the time when they selected their territory, but also with the fact that, according to Jos 13:20, the spot where this grave was situated (Deu 34:5) was not allotted to the tribe of Gad, but to that of Reuben; and lastly, with the use of the word chelkah , which does not signify a burial-ground or grave. - But although Gad chose out an inheritance for himself, he still went before his brethren, i.e., along with the rest of the tribes, into Canaan, to perform in connection with them, what the Lord demanded of His people as a right. This is the meaning of the second half of the verse. The clause, "he came to the heads of the people,"does not refer to the fact that the Gadites came to Moses and the heads of the congregation, to ask for the conquered land as a possession (Num 32:2), but expressed the thought that Gad joined the heads of the people to go at the head of the tribes of Israel (comp. 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. The Gadites had promised this to Moses and the heads of the people; and this promise Moses regarded as an accomplished act, and praised in these words with prophetic foresight as having been already performed, and that not merely as one single manifestation of their obedience towards the word of the Lord, but rather as a pledge that Gad would always manifest the same disposition. "To do the righteousness of Jehovah,"i.e., to do what Jehovah requires of His people as righteousness - namely, to fulfil the commandments of God, in which the righteousness of Israel was to consist (Deu 6:25). יתא , imperfect Kal for יאהת or יאתּה ; see Ges. §76, 2, c ., and Ewald , §142, c . " With Israel: "in fellowship with (the rest of) Israel.

Keil-Delitzsch: Deu 33:22

Dan is "a young lion which springs out of Bashan." Whilst Jacob compared him to a serpent by the way, which suddenly bites a horse's feet, so that its rider falls backward, Moses gives greater prominence to the strength which Dan would display in conflict with foes, by calling him a young lion which suddenly springs out of its ambush. The reference to Bashan has nothing to do with the expedition of the Danites against Laish, in the valley of Rehoboth (Jdg 18:28), as this valley did not belong to Bashan. It is to be explained from the simple fact, that in the regions of eastern Bashan, which abound with caves, and more especially in the woody western slopes of Jebel Hauran, many lions harboured, which rushed forth from the thicket, and were very dangerous enemies to the herds of Bashan. Even if no other express testimonies to this fact are to be found it may be inferred from the description given of the eastern spurs of Antilibanus in the Song of Sol. (Son 4:8), as the abodes of lions and leopards. The meaning leap forth, spring out, is confirmed by both the context and dialects, though the word only occurs here.

Keil-Delitzsch: Deu 33:23

Naphtali. - "O Naphtali, satisfied with favour, and full of the blessing of Jehovah; of sea and south shall he take possession." If the gracefulness of Naphtali is set forth in the blessing of Jacob, by comparing it to a gazelle, here Moses assures the same tribe of satisfaction with the favour and blessing of God, and promises it the possession of the sea and of the south, i.e., an inheritance which should combine the advantages of the sea - a healthy sea-breeze - with the grateful warmth of the south. This blessing is expressed in far too general terms for it to be possible to interpret it historically, as relating to the natural characteristics of the inheritance of the Naphtalites in Canaan, or to regard it as based upon them, apart altogether from the fact, that the territory of Naphtali was situated in the north-east of Canaan, and reached as far as the sea of Galilee, and that it was for the most part mountainous, though it was a very fertile hill-country (Jos 19:32-39). ירשׁה is a very unique form of the imperative, though this does not warrant an alteration of the text.

Constable: Deu 31:1--34:12

VII. MOSES' LAST ACTS chs. 31--34

Having completed the major addresses to the Israelites recorded to this point in Deuteronomy, Moses needed only to make a few final arrangements before Israel was ready to enter the land. The record of these events concludes the book. Chapters 31-34 constitute several appendices to the main body of Deuteronomy (cf. Judg. 17-21; 2 Sam. 21-24).

"This final section of the covenant document has as its unifying theme the perpetuation of the covenant relationship. Of special importance is the subject of the royal succession, which is also prominent in the extra-biblical suzerainty treaties . . . This succession is provided for by the appointment and commissioning of Joshua as dynastic heir to Moses in the office of mediatorial representative of the Lord (ch. 31). The testamentary assignment of kingdom inheritance to the several tribes of Israel (ch. 33) reckons with the status of all God's people as royal heirs. Included also are two other standard elements in the international treaties. One is the invocation of covenant witnesses, here represented chiefly by the Song of Witness (ch. 32). The other is the directions for the disposition of the treaty document after the ceremony (31:9-13). By way of notarizing the document, an account of the death of Moses is affixed at the end (ch. 34)."³²⁸

Constable: Deu 33:1-29

D. Moses' blessing of the tribes ch. 33

After receiving the reminder 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. Gen. 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, Gen 27, and Jacob, Gen 49). As spiritual and theocratic father of the twelve tribes, Moses pronounced his blessings on them just before he ascended the mount to die (Deut 33:1), and thus his words constitute his testament."³⁴⁷

33:1-5 After a brief introduction of the blessing (v. 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 (v. 2) refers to the mountain range in Edom over which the sun would apparently rise as seen from Sinai. Paran (v. 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; 13:3, 26; 20:14; 21:4; Deut 1:19; 2:4). The real point here in v. 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."³⁴⁸

The "holy ones" (v. 2) are probably angels. Moses described God as accompanied by His countless angelic servants as He revealed His law to Israel at Sinai.³⁴⁹

"Though it is possible to argue that the king' in 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 18:15. Thus at the close of the Pentateuch, the two central messianic visions of the book--that of a coming king (Ge 49:10; Nu 24:7-9) and that of a prophet (Dt 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 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 . . . (Ge 14:19), so here Moses the priest-king blessed the Israelites at the conclusion . . . (Dt 33:29)."³⁵⁰

The blessing of the tribes follows this introduction.

33:6-25 The arrangement of the tribes in this blessing is unusual.³⁵¹ Evidently God based it on a combination of the past and future histories of each tribe.

Reuben (v. 6) was the first-born but did not enjoy greatness among the tribes because of his sin. He lost his father's birthright and blessing.

Judah (v. 7) received the position of leader among the tribes when his older brothers became ineligible.

Levi (vv. 8-11) received a blessing for being faithful to God at Massah (lit. to test or plague) and Meribah (lit. to contend or strive) when the people complained because of lack of water.

"But these narratives [Exod. 17:1-7; Num. 20:1-13] contain no reference to Levi, so that the precise meaning of the historical reference is not clear unless it be that in Moses and Aaron, leaders of the tribe of Levi, the whole tribe was on trial."³⁵²

The act of faithfulness to Yahweh that resulted in Levi's being chosen as the priestly tribe occurred later. It was Levi's standing with Moses and Aaron when the rest of the nation rebelled and worshipped the golden calf at Sinai (Exod. 32:25-29). The "godly man" (v. 8) is probably Levi rather than Aaron (cf. v. 9). The Levites' special privileges and responsibilities included teaching the rest of the Israelites God's law. They also involved burning incense before God, offering sacrifices (v. 10), and discerning God's will (v. 8). "Shattering the loins" (v. 11) probably refers to making one incapable of producing progeny as well as destroying one's strength (cf. 1 Kings 12:10; Prov. 31:17; Nah. 2:2).

Benjamin (v. 12) was to enjoy God's protection continually since God would carry this tribe on His back between His shoulders. As the warrior tribe Benjamin would enjoy God's protection (cf. Judg. 21).

Joseph (vv. 13-17) represented Ephraim and Manasseh. The "first-born of his ox" (v. 17) probably refers to Joseph as the first-born son of Jacob, God's servant, by Rachel. Ephraim was the stronger of Joseph's sons who were both strong as the horns of oxen during the tribes' conflict with Israel's enemies.

Zebulun and Issachar (vv. 18-19) would become special channels of blessing to the other nations through their commercial wealth.

"While this cannot be documented as having taken place in biblical times, the promise has found startling fulfillment in the modern state of Israel, whose major port is Haifa, located in the area of ancient Zebulun."³⁵³

These tribes would experience God's blessing as they brought riches into Israel. These tribes occupied the fertile Jezreel Valley. "In your going forth" and "in your tents" (v. 18) is a merism meaning in all that you do.³⁵⁴

Gad (vv. 20-21) possessed much area east of the Jordan that was suitable for development. Gad was a warring tribe that was very aggressive in conquering and subduing the land (Num. 32:34-36).

Dan (v. 22) settled in an area inhabited by lions (Judg. 14:5) and migrated to northern Israel to an area that abounded in lions (Judg. 18).³⁵⁵ The people of the tribe were also similar to lions in their aggressiveness and strength.

Naphtali (v. 23) would enjoy the benefits of a sea coast, the Sea of Chinnereth, and a comfortable area in relation to that body of water.

". . . but by far the most abundant blessing was the fact that the Messiah spent most of his life and exercised much of his ministry there or in nearby Zebulun (cf. Matt 4:12-17). One can scarcely imagine greater evidence of divine favor."³⁵⁶

Asher (v. 24) would benefit from the respect of his brethren and prosperity. His territory on the Mediterranean coast would require fortifications, but God would protect him. Oil is probably a metaphor for prosperity, as elsewhere (cf. 32:13; Job 29:6).

Moses did not mention the Simeonites in this blessing. Jacob had prophesied that God would scatter the Simeonites in Israel (Gen. 49:7). Simeon received no tribal allotment of land, only a few cities in Judah, when Joshua divided the Promised Land. The Simeonites became absorbed into the other tribes, especially Judah.

33:26-29 The blessing closes by returning to consider Israel's God again (cf. vv. 2-5). Moses pictured Him as a God great enough to give the tribes all He had just promised them.³⁵⁷ The key to Israel's blessing was her God and her relationship to Him.

"As we might expect, here at the end of the book, Moses pictures Israel's dwelling in the land as a reversal of the events of the early chapters of Genesis, when Adam and Eve were cast out of the Garden."³⁵⁸

The Lord has fulfilled these predictions in part, but He will fulfill them completely in the future. This will occur when Israel repents and He brings her back into her land (i.e., during the Millennium).

Guzik: Deu 33:1-29

Deuteronomy 33 - Moses Blesses the Tribes

A. Introduction to the blessing of the tribes.

1. (1) Now this is the blessing . . .

Now this is the blessing with which Moses the man of God blessed the children of Israel before his death.

a. Moses the man of God: As he looked at Israel with a shepherd's heart, he could not leave them without blessing them. It must be this way. Moses could not leave this earth without a final blessing of the people he has loved and served in the LORD for these 40 years.

b. This chapter is similar in its effect to the blessing of Israel (Jacob) upon his twelve sons as recorded in Genesis 49. Since Moses was the one who recorded the blessing of Israel in Genesis 49, it is not a stretch to think he consciously modeled his blessing on Jacob's previous one.

2. (2-5) The context is set: The glory of God's revelation to Israel.

And he said:

"The LORD came from Sinai,

And dawned on them from Seir;

He shone forth from Mount Paran,

And He came with ten thousands of saints;

From His right hand Came a fiery law for them.

Yes, He loves the people;

All His saints are in Your hand;

They sit down at Your feet;

Everyone receives Your words.

Moses commanded a law for us,

A heritage of the congregation of Jacob.

And He was King in Jeshurun,

When the leaders of the people were gathered,

All the tribes of Israel together."

a. The LORD came from Sinai: In the midst of images of God's glory in revealing Himself and His word to Israel (He shone . . . with ten thousands of saints . . . a fiery law . . . He was King). This adds a sense of drama and grandeur to Moses' prophetic words to each tribe.

B. The blessing of the individual tribes.

1. (6) Reuben: Nor let his men be few.

Let Reuben live, and not die,

Nor let his men be few.

a. Let Reuben live: This is a general blessing for the tribe of Reuben. Moses prayed, "Nor let his men be few," asking that the tribe of Reuben be blessed with growth.

b. Live and not die: This tepid blessing is in line with Jacob's prophecy concerning the tribe of Reuben (you shall not excel, Genesis 49:4). The tribe of Reuben never did excel; as far as we know, there never came a prophet, a judge, or a king from the tribe of Reuben.

2. (7) Judah: May You be a help.

And this he said of Judah:

"Hear, LORD, the voice of Judah,

And bring him to his people;

Let his hands be sufficient for him,

And may You be a help against his enemies."

a. Hear, LORD, the voice of Judah: Since the name Judah means praise, Moses prayed that the LORD would hear the voice of praise.

b. Let his hands be sufficient: Essentially, Moses prayed for the blessing and sustaining of the tribe of Judah, no doubt until it could fulfill its prophetic destiny to bring forth the Messiah.

i. Moses knew this destiny for the tribe of Judah from Jacob's prophecy in Genesis 49:10: The scepter shall not depart from Judah.

3. (8-11) Levi: They shall teach . . . Israel Your law.

And of Levi he said:

"Let Your Thummim and Your Urim be with Your holy one,

Whom You tested at Massah,

And with whom You contended at the waters of Meribah,

Who says of his father and mother, 'I have not seen them';

Nor did he acknowledge his brothers,

Or know his own children;

For they have observed Your word

And kept Your covenant.

They shall teach Jacob Your judgments,

And Israel Your law.

They shall put incense before You,

And a whole burnt sacrifice on Your altar.

Bless his substance, LORD,

And accept the work of his hands;

Strike the loins of those who rise against him,

And of those who hate him, that they rise not again."

a. They have observed Your word and kept Your covenant: Because of this, Levi had a blessed place among the tribes of Israel. Moses prayed that the substance of Levi would be blessed and that their enemies would be defeated.

b. They shall teach Jacob Your judgments, and Israel Your law: Especially, Levi had the blessed place of teaching Israel the word of God. They would accomplish this as they were scattered in Israel, as Jacob had prophesied (Genesis 49:7).

i. The prophecy I will divide them in Jacob and scatter them in Israel (in Genesis 49:7) was given to both the tribes of Simeon and Levi. For the tribe of Levi it was a blessing, as they were scattered throughout the nation to minister to the people and to bring God's word to the whole nation. For the tribe of Simeon, the scattering was a significant curse; they are not even mentioned among the tribes being blessed here.

4. (12) Benjamin: The beloved of the LORD.

Of Benjamin he said:

"The beloved of the LORD shall dwell in safety by Him,

Who shelters him all the day long;

And he shall dwell between His shoulders."

a. The beloved of the LORD: The place of special love and blessing Benjamin had would be prophetically fulfilled in a Benjaminite city becoming the center of the nation - Jerusalem.

b. Shall dwell in safety by Him: Thus, though the tribe of Benjamin was indeed fierce and warlike (Jacob's prophecy described Benjamin as a ravenous wolf, Genesis 49:27), the tribe was greatly beloved of the LORD.

5. (13-17) Joseph: Let the blessing come.

And of Joseph he said:

"Blessed of the LORD is his land,

With the precious things of heaven, with the dew,

And the deep lying beneath,

With the precious fruits of the sun,

With the precious produce of the months,

With the best things of the ancient mountains,

With the precious things of the everlasting hills,

With the precious things of the earth and its fullness,

And the favor of Him who dwelt in the bush.

Let the blessing come 'on the head of Joseph,

And on the crown of the head of him who was separate from his brothers.'

His glory is like a firstborn bull,

And his horns like the horns of the wild ox;

Together with them He shall push the peoples

To the ends of the earth;

They are the ten thousands of Ephraim,

And they are the thousands of Manasseh."

a. Blessed of the LORD is his land: The two tribes of Joseph - Ephraim and Manasseh - were indeed blessed numerically in Israel. The descendants of this one son among twelve sons of Jacob were far more numerous than all the other tribes.

b. Ten thousands of Ephraim . . . thousands of Manasseh: This fulfilled Jacob's prophecy in Genesis 49:22 (Joseph is a fruitful bough, a fruitful bough by a well; his branches run over the wall).

6. (18-19) Zebulun and Issachar: They shall partake of the abundance of the seas.

And of Zebulun he said:

"Rejoice, Zebulun, in your going out,

And Issachar in your tents!

They shall call the peoples to the mountain;

There they shall offer sacrifices of righteousness;

For they shall partake of the abundance of the seas

And of treasures hidden in the sand."

a. They shall partake of the abundance of the seas: Both the tribes of Zebulun and Issachar were in the Galilee region, and were blessed to take advantage of the Sea of Galilee.

b. Treasures hidden in the sand: This is consistent with what Jacob said of Zebulun in Genesis 49:13 (Zebulun shall dwell by the haven of the sea).

7. (20-21) Gad: He dwells as a lion.

And of Gad he said:

"Blessed is he who enlarges Gad;

He dwells as a lion,

And tears the arm and the crown of his head.

He provided the first part for himself,

Because a lawgiver's portion was reserved there.

He came with the heads of the people;

He administered the justice of the LORD,

And His judgments with Israel."

a. He dwells as a lion: The lion-like character of the tribe of Gad was shown by the fact that Gad furnished many fine troops for David (1 Chronicles 12:14). This is in fulfillment of Jacob's words in Genesis 49:19: he shall triumph at last.

8. (22) Dan: A lion's whelp.

And of Dan he said:

"Dan is a lion's whelp;

He shall leap from Bashan."

a. He shall leap from Bashan: This may not be a complimentary phrase. History records that Dan was a troublesome tribe. They were the tribe to introduce idolatry into Israel (Judges 18:30); Jeroboam set up one of his idolatrous golden calves in Dan (1 Kings 12:26-30), and later Dan became a center of idol worship in Israel (Amos 8:14). Indeed, Jacob said of Dan in Genesis 49:17, Dan shall be a serpent by the way.

b. From Bashan: The tribe of Dan originally was allotted land in the southern part of Israel, but migrated to the north hundreds of years after this (Judges 18). Moses' reference to Bashan (a region in northern Israel) prophetically anticipated this migration.

9. (23) Naphtali: Full of the blessing of the LORD.

And of Naphtali he said:

"O Naphtali, satisfied with favor,

And full of the blessing of the LORD,

Possess the west and the south."

a. O Naphtali, satisfied with favor: The tribe of Naphtali was indeed satisfied with favor. Naphtali's land was in a key portion near the Sea of Galilee, the region where Jesus did much of His teaching and ministry. No wonder Moses says this tribe is full of the blessing of the LORD, and that Jacob said of Naphtali in Genesis 49:21, he gives goodly words.

10. (24-25) Asher: Most blessed of sons.

And of Asher he said:

"Asher is most blessed of sons;

Let him be favored by his brothers,

And let him dip his foot in oil.

Your sandals shall be iron and bronze;

As your days, so shall your strength be."

a. Asher is most blessed of sons: The abundance of the tribe of Asher was also expressed by Jacob in Genesis 49:20 (he shall yield royal dainties).

11. (26-29) Conclusion: Happy are you, O Israel!

"There is no one like the God of Jeshurun,

Who rides the heavens to help you,

And in His excellency on the clouds.

The eternal God is your refuge,

And underneath are the everlasting arms;

He will thrust out the enemy from before you,

And will say, 'Destroy!'

Then Israel shall dwell in safety,

The fountain of Jacob alone,

In a land of grain and new wine;

His heavens shall also drop dew.

Happy are you, O Israel!

Who is like you, a people saved by the LORD,

The shield of your help

And the sword of your majesty!

Your enemies shall submit to you,

And you shall tread down their high places."

a. The eternal God is your refuge: What blessing God bestowed on Israel! As Paul said in Romans 3:2: To them were committed the oracles of God. The true greatness of Israel is the same as the greatness of the Christian: not in and of themselves, but in their God: There is no one like the God of Jeshurun.

b. Who rides the heavens to help you: God is great and uses His greatness on behalf of His people, upholding them with the everlasting arms. When we are a people saved by the LORD, it means that God is for us and heaven is on our side! If God is for us, who can be against us? (Romans 8:31) He is the shield of your help.

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Critics Ask: Deu 33:2

DEUTERONOMY 33:2 —Is this a prediction of the Prophet Mohammed?

PROBLEM: Many Islamic scholars believe this verse predicts three separate visitations of God—one on “Sinai” to Moses, another to “Seir” through Jesus, and a third in “Paran” (Arabia) through Mohammed who came to Mecca with an army of “ten thousand.”

SOLUTION: First of all, this contention can be easily answered by looking at a Bible map. Paran and Seir are near Egypt in the Sinai peninsula (cf. Gen. 14:6 ; Num. 10:12 ; 12:16-13:3 ; Deut. 1:1 ), not in Palestine where Jesus ministered. Nor was Paran near Mecca, but hundreds of miles away near southern Palestine in the north eastern Sinai.

Furthermore, this verse is speaking of the “LORD” (not Mohammed) coming. And He is coming with “ten thousands of saints,” not ten thousand soldiers, as Mohammed did. There is absolutely no basis in this text for the Muslim contention.

Finally, this prophecy is said to be one “with which Moses the man of God blessed the children of Israel before his death” (v. 1 ). If it were a prediction about Islam, which has been a constant enemy of Israel, it could scarcely have been a blessing to Israel. In fact, the chapter goes on to pronounce a blessing on each of the tribes of Israel by God, who “will thrust out the enemy” (v. 27 ).   

Introduction / Outline

JFB: Deuteronomy (Book Introduction)

DEUTERONOMY, the second law, a title which plainly shows what is the object of this book, namely, a recapitulation of the law. It was given in the form of public addresses to the people; and as Moses spoke in the prospect of his speedy removal, he enforced obedience to it by many forcible appeals to the Israelites, concerning their long and varied experience both of the mercies and the judgments of God. The minute notices of the heathen people with whom they had come in contact, but who afterward disappeared from the pages of history, as well as the accounts of the fertility and products of Canaan, and the counsels respecting the conquest of that country, fix the date of this book and the time of its composition by the hand of Moses. The close, however, must have been added by another; and, indeed, it is supposed by some to have formed the original preface to the Book of Joshua.

JFB: Deuteronomy (Outline)

• MOSES' SPEECH AT THE END OF THE FORTIETH YEAR. (Deu. 1:1-46)
• THE STORY IS CONTINUED. (Deu. 2:1-37)
• CONQUEST OF OG, KING OF BASHAN. (Deu. 3:1-20)
• AN EXHORTATION TO OBEDIENCE. (Deu 4:1-13)
• A PARTICULAR DISSUASIVE AGAINST IDOLATRY. (Deu. 4:14-40)
• A COMMEMORATION OF THE COVENANT IN HOREB. (Deu. 5:1-29)
• MOSES EXHORTS ISRAEL TO HEAR GOD AND TO KEEP HIS COMMANDMENTS. (Deu. 6:1-25)
• ALL COMMUNION WITH THE NATIONS FORBIDDEN. (Deu. 7:1-26)
• AN EXHORTATION TO OBEDIENCE. (Deu. 8:1-20)
• MOSES DISSUADES THEM FROM THE OPINION OF THEIR OWN RIGHTEOUSNESS. (Deu. 9:1-25)
• GOD'S MERCY IN RESTORING THE TWO TABLES. (Deu. 10:1-22)
• AN EXHORTATION TO OBEDIENCE. (Deu. 11:1-32)
• MONUMENTS OF IDOLATRY TO BE DESTROYED. (Deu 12:1-15)
• BLOOD PROHIBITED. (Deu 12:16-25)
• HOLY THINGS TO BE EATEN IN THE HOLY PLACE. (Deu 12:26-32)
• ENTICERS TO IDOLATRY TO BE PUT TO DEATH. (Deu 13:1-5)
• WITHOUT REGARD TO NEARNESS OF RELATION. (Deu 13:6-18)
• GOD'S PEOPLE MUST NOT DISFIGURE THEMSELVES IN MOURNING. (Deu 14:1-2)
• WHAT MAY BE EATEN, AND WHAT NOT. (Deu. 14:3-21)
• OF BEASTS. (Deu 14:4-8)
• THE SEVENTH YEAR, A YEAR OF RELEASE FOR THE POOR. (Deu 15:1-11)
• HEBREW SERVANTS' FREEDOM. (Deu 15:12-19)
• THE FEAST OF THE PASSOVER. (Deu. 16:1-22)
• THINGS SACRIFICED MUST BE SOUND. (Deu 17:1)
• IDOLATERS MUST BE SLAIN. (Deu 17:2-7)
• THE PRIESTS AND JUDGES TO DETERMINE CONTROVERSIES. (Deu 17:8-13)
• THE ELECTION AND DUTY OF A KING. (Deu 17:14-20)
• THE LORD IS THE PRIESTS' AND THE LEVITES' INHERITANCE. (Deu 18:1-8)
• THE ABOMINATIONS OF THE NATIONS ARE TO BE AVOIDED. (Deu 18:9-14)
• CHRIST THE PROPHET IS TO BE HEARD. (Deu 18:15-19)
• OF THE CITIES OF REFUGE. (Deu 19:1-13)
• THE LANDMARK IS NOT TO BE REMOVED. (Deu 19:14)
• TWO WITNESSES REQUIRED. (Deu 19:15)
• PUNISHMENT OF A FALSE WITNESS. (Deu 19:16-21) But if convicted of perjury, it will be sufficient for his own condemnation, and his punishment shall be exactly the same as would have overtaken the object of his malignant prosecution. (See on Exo 21:23; see also Lev 24:20).
• THE PRIESTS' EXHORTATION TO ENCOURAGE THE PEOPLE TO BATTLE. (Deu. 20:1-20)
• EXPIATION OF UNCERTAIN MURDER. (Deu 21:1-9)
• THE TREATMENT OF A CAPTIVE TAKEN TO WIFE. (Deu 21:10-23)
• OF HUMANITY TOWARD BRETHREN. (Deu 22:1-4)
• THE SEX TO BE DISTINGUISHED BY APPAREL. (Deu 22:5-12)
• WHO MAY AND WHO MAY NOT ENTER INTO THE CONGREGATION. (Deu. 23:1-25)
• OF DIVORCES. (Deu. 24:1-22)
• STRIPES MUST NOT EXCEED FORTY. (Deu. 25:1-19)
• THE CONFESSION OF HIM THAT OFFERS THE BASKET OF FIRST FRUITS. (Deu 26:1-15)
• THE PEOPLE ARE TO WRITE THE LAW UPON STONES. (Deu 27:1-10)
• THE TRIBES DIVIDED ON GERIZIM AND EBAL. (Deu 27:11-13)
• THE BLESSINGS FOR OBEDIENCE. (Deu. 28:1-68)
• AN EXHORTATION TO OBEDIENCE. (Deu. 29:1-29)
• THE COMMANDMENT IS MANIFEST. (Deu 30:11-14)
• DEATH AND LIFE ARE SET BEFORE THE ISRAELITES. (Deu 30:15-20)
• MOSES ENCOURAGES THE PEOPLE AND JOSHUA. (Deu 31:1-8)
• HE DELIVERS THE LAW TO THE PRIESTS, TO READ IT EVERY SEVENTH YEAR TO THE PEOPLE. (Deu 31:9-13)
• MOSES' SONG, WHICH SETS FORTH THE PERFECTIONS OF GOD. (Deu. 32:1-43)
• THE MAJESTY OF GOD. (Deu. 33:1-28)
• MOSES FROM MOUNT NEBO VIEWS THE LAND. (Deu 34:1-12)

TSK: Deuteronomy (Book Introduction)

The book of Deuteronomy marks the end of the Pentateuch, commonly called the Law of Moses; a work every way worthy of God its author, and only less than the New Testament, the Law and Gospel of our Lord and Saviour Jesus Christ. Its antiquity places it at the head of all the writings in the world; and the various subjects it embraces render it of the utmost importance to every part of the civilized world. Its philosophy, history, geography, and chronology entitle it to the respect of the whole human race; while its system of theology and religion demonstrably proves it to be a revelation from God. The Law of Moses is more properly the Law of Jehovah, יהוה [Strong’s 03068] תורה [Strong’s 08451], torah yehowah , the grand title of the Pentateuch. Could we conceive Moses to have been the author of this system, we must consider him more than mortal - no wisdom of man has ever yet invented such a Code of Laws. His merit, however, has been disputed, and his laws severely criticised, by persons whose interest it was to prove religion a cheat, because they had none themselves. To some, whose mental taste and feeling are strangely perverted, everything in heathenism wears not only the most fascinating aspect, but appears to lay claim to and possess every excellence; and hence they have called up Confucius, Menu, Zoraster, and Mohammed himself, to dispute the palm with Moses! On this subject in general, it may be just necessary to add, that the utmost that can be said of all laws, merely human, is, that they restrain vices, through the terror of punishment. God’s law not only restrains vice, but it infuses virtue. It alone brings man to the footstool of his Maker; and keeps him dependent on the strong for strength, on the wise for wisdom, and on the merciful for grace. It abounds with promises of support, and salvation for the present life, which no false system dared ever to propose. every where, Moses, in the most confident manner, pledges his God for the fulfilment of all the exceeding great and precious promises, with which his laws are so plentifully interspersed; and while they were obedient they could say, " Not one word hath failed us, of all the good things which the Lord our God spake concerning us." Who that dispassionately reads the Pentateuch, that considers it in itself and in its reference to that glorious Gospel which it was intended to introduce, can for a moment deny it the palm of infinite superiority over all the systems ever framed or imagined by man? Well might the Israelitish people triumphantly exclaim, " There is none like the God of Jeshurun!" and with what striking propriety does the glorious legislator add, " Happy art thou, O Israel! who is like unto thee? O people, saved of the Lord!" Finally, the treasures of wisdom and knowledge, which are amassed in these five books, have enriched the whole civilized earth, and, indeed, greatly promoted that very civilization. They have been a kind of text-book to almost every writer on geology, geography, chronology, astronomy, natural history, ethics, jurisprudence, political economy, theology, poetry, and criticism, from the time of Moses to the present day - books to which the choicest writers and philosophers in Pagan antiquity, have been deeply indebted; and which were the text-books to all the prophets - books from which the flimsy writers against Divine Revelation have derived their natural religion, and all their moral excellence - books written in all the energy, and purity, of the incomparable language in which they are composed; and lastly, books, which for importance of matter, variety of information, dignity of sentiment, accuracy of facts, impartiality, simplicity, and sublimity of narration, tending to improve and ennoble the intellect and ameliorate the physical and moral condition of man, have never been equalled, and can only be paralleled by the Gospel of the Son of God! Fountain of endless mercy, justice, truth, and beneficence! How much are thy gifts and bounties neglected by those who do not read this law; and by those who having read it, are not morally improved by it, and made wise unto salvation!

TSK: Deuteronomy 33 (Chapter Introduction)

Overview

Deu 33:1, The majesty of God; Deu 33:6, The blessings of the twelve tribes; Deu 33:26, The excellency of Israel.

Poole: Deuteronomy (Book Introduction)

FIFTH BOOK of MOSES, CALLED DEUTERONOMY

THE ARGUMENT

Moses, in the two last months of his life, rehearseth what God had done for them, and their frequent murmurings, rebellions, and constant ingratitude. He begs to enter into the land, but is permitted only to see it. He forbiddeth any communion with the nations for several reasons, De 8 . He gives a short repetition of those sundry laws, moral, ceremonial, judicial, and military, which he had given them, from whence this book is called DEUTERONOMY. Then, after many exhortations, he prophesieth of Christ; afterwards he shows how matters of war are to be managed, and, giving many other particular directions with reference to duties, conditions, and persons of both sexes, he pronounceth blessings on the obedient, and curses on the disobedient: he then gives a charge for laying up and reading of the law at certain times, and every seven years to be solemnly read before all the people; he composeth a song for common use, comprising the wonderful things here mentioned: he prophesieth of Christ’ s coming, and the calling of the Gentiles, seeth the land, and dieth, leaving Joshua, after he had consecrated him, to succeed.

Poole: Deuteronomy 33 (Chapter Introduction)

CHAPTER 33

The majesty of God, Deu 33:1-5 . Blessings prophesied of the twelve tribes, Deu 33:6-25 . The excellency of Israel, Deu 33:26-29 .

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

MHCC: Deuteronomy (Book Introduction)

This book repeats much of the history and of the laws contained in the three foregoing books: Moses delivered it to Israel a little before his death, both by word of mouth, that it might affect, and by writing, that it might abide. The men of that generation to which the law was first given were all dead, and a new generation was sprung up, to whom God would have it repeated by Moses himself, now they were going to possess the land of Canaan. The wonderful love of God to his church is set forth in this book; how he ever preserved his church for his own mercies sake, and would still have his name called upon among them. Such are the general outlines of this book, the whole of which shows Moses' love for Israel, and marks him an eminent type of the Lord Jesus Christ. Let us apply the exhortations and persuasions to our own consciences, to excite our minds to a believing, grateful obedience to the commands of God.

MHCC: Deuteronomy 33 (Chapter Introduction)

(Deu 33:1-5) The glorious majesty of God.

(v. 6-23) The blessings of the twelve tribes.

(Deu 33:24, Deu 33:25) Strength to believers.

(Deu 33:26-29) The excellency of Israel.

Matthew Henry: Deuteronomy (Book Introduction)

An Exposition, with Practical Observations, of The Fifth Book of Moses, Called Deuteronomy

This book is a repetition of very much both of the history and of the laws contained in the three foregoing books, which repetition Moses delivered to Israel (both by word of mouth, that it might affect, and by writing, that it might abide) a little before his death. There is no new history in it but that of the death of Moses in the last chapter, nor any new revelation to Moses, for aught that appears, and therefore the style here is not, as before, The Lord spoke unto Moses, saying. But the former laws are repeated and commented upon, explained and enlarged, and some particular precepts added to them, with copius reasonings for the enforcing of them: in this Moses was divinely inspired and assisted, so that this is as truly the word of the Lord by Moses as that which was spoken to him with an audible voice out of the tabernacle of the congregation , Lev 1:1. The Greek interpreters call it Deuteronomy, which signifies the second law, or a second edition of the law, not with amendments, for there needed none, but with additions, for the further direction of the people in divers cases not mentioned before. Now, I. It was much for the honour of the divine law that it should be thus repeated; how great were the things of that law which was thus inculcated, and how inexcusable would those be by whom they were counted as a strange thing! Hos 8:12. II. There might be a particular reason for the repeating of it now; the men of that generation to which the law was first given were all dead, and a new generation had sprung up, to whom God would have it repeated by Moses himself, that, if possible, it might make a lasting impression upon them. Now that they were just going to take possession of the land of Canaan, Moses must read the articles of agreement to them, that they might know upon what terms and conditions they were to hold and enjoy that land, and might understand that they were upon their good behaviour in it. III. It would be of great use to the people to have those parts of the law thus gathered up and put together which did more immediately concern them and their practice; for the laws which concerned the priests and Levites, and the execution of their offices, are not repeated: it was enough for them that they were once delivered. But, in compassion to the infirmities of the people, the laws of more common concern are delivered a second time. Precept must be upon precept, and line upon line, Isa 28:10. The great and needful truths of the gospel should be often pressed upon people by the ministers of Christ. To write the same things (says Paul, Phi 3:1) to me indeed is not grievous, but for you it is safe. What God has spoken once we have need to hear twice, to hear many times, and it is well if, after all, it be duly perceived and regarded. In three ways this book of Deuteronomy was magnified and made honourable: - 1. The king was to write a copy of it with his own hand, and to read therein all the days of his life, ch. 17, 18, 19. 2. It was to be written upon great stones plastered, at their passing over Jordan, Deu 27:2, Deu 27:3. 3. It was to be read publicly every seventh year, at the feast of tabernacles, by the priests, in the audience of all Israel, Deu 31:9, etc. The gospel is a kind of Deuteronomy, a second law, a remedial law, a spiritual law, a law of faith; by it we are under the law of Christ, and it is a law that makes the comers thereunto perfect.

This book of Deuteronomy begins with a brief rehearsal of the most remarkable events that had befallen the Israelites since they came from Mount Sinai. In the fourth chapter we have a most pathetic exhortation to obedience. In the twelfth chapter, and so on to the twenty-seventh, are repeated many particular laws, which are enforced (ch. 27 and 28) with promises and threatenings, blessings and curses, formed into a covenant, ch. 29 and 30. Care is taken to perpetuate the remembrance of these things among them (ch. 31), particularly by a song (ch. 32), and so Moses concludes with a blessing, ch. 33. All this was delivered by Moses to Israel in the last month of his life. The whole book contains the history but of two months; compare Deu 1:3 with Jos 4:19, the latter of which was the thirty days of Israel's mourning for Moses; see how busy that great and good man was to do good when he knew that his time was short, how quick his motion when he drew near his rest. Thus we have more recorded of what our blessed Saviour said and did in the last week of his life than in any other. The last words of eminent persons make or should make deep impressions. Observe, for the honour of this book, that when our Saviour would answer the devil's temptations with, It is written, he fetched all his quotations out of this book, Mat 4:4, Mat 4:7, Mat 4:10.

Matthew Henry: Deuteronomy 33 (Chapter Introduction)

Yet Moses has not done with the children of Israel; he seemed to have taken final leave of them in the close of the foregoing chapter, but still he has something more to say. He had preached them a farewell sermon, a very copious and pathetic discourse. After sermon he had given out a psalm, a long psalm; and now nothing remains but to dismiss them with a blessing; that blessing he pronounces in this chapter in the name of the Lord, and so leaves them. I. He pronounces them all blessed in what God had done for them already, especially in giving them his law (Deu 33:2-5). II. He pronounces a blessing upon each tribe, which is both a prayer for and a prophecy of their felicity. 1. Reuben (Deu 33:6). 2. Judah (Deu 33:7). 3. Levi (Deu 33:8-11). 4. Benjamin (Deu 33:12). 5. Joseph (Deu 33:13-17). 6. Zebulun and Issachar (Deu 33:18, Deu 33:19). 7. Gad (Deu 33:20, Deu 33:21). 8. Dan (Deu 33:22). 9. Naphtali (Deu 33:23). 10. Asher (Deu 33:24, Deu 33:25). III. He pronounces them all in general blessed upon the account of what God would be to them, and do for them if they were obedient (Deu 33:26, etc.).

Constable: Deuteronomy (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible was its first two words, elleh haddebarim, which translate into English as "these are the words" (1:1). Ancient Near Eastern suzerainty treaties began with exactly the same words.¹ So the Jewish title gives a strong clue to the literary character of Deuteronomy.

The English title comes from the Septuagint (Greek) translation. "Deuteronomy" means "second law" in Greek. We might suppose that this title arose from the idea that Deuteronomy records the law as Moses repeated it to the new generation of Israelites who were preparing to enter the land. This is not the case. It came from a mistranslation of a phrase in 17:18. There God commanded Israel's kings to prepare "a copy of this law" for themselves. The Septuagint translators mistakenly rendered this phrase "this second [repeated] law." The Vulgate (Latin) translation, influenced by the Septuagint, translated the phrase "second law" as deuteronomium from which Deuteronomy is a transliteration. Deuteronomy is to some extent, however, a repetition to the new generation of the Law God gave at Mt. Sinai. Thus God overruled the translators' error and gave us a title for the book in English that is appropriate in view of the contents of the book.

Date and Writer

Moses evidently wrote this book on the plains of Moab shortly before his death, which occurred about 1406 B.C.

The Mosaic authorship of this book is quite easy to establish. The book claims to be the words of Moses (1:5, 9; 5:1; 27:1, 8; 29:2; 31:1, 30; 33:1, 29) and his writing (31:9, 22, 24). Other Old Testament books also assert the Mosaic authorship of Deuteronomy (1 Kings 2:3; 8:53; 2 Kings 14:6; 18:6, 12). Jesus Christ believed Moses wrote Deuteronomy (Matt. 19:7-8; Mark 10:3-5; 12:19; John 5:46-47) as did the Apostle Peter (Acts 3:22), Stephen (Acts 7:37-38), Paul (Rom. 10:19; 1 Cor. 9:9), and the author of the Epistle to the Hebrews (Heb. 10:28).

"The authorship of no other book in the Old Testament is so explicitly emphasized."²

The form in which Moses wrote Deuteronomy is very similar to that of ancient Near Eastern suzerainty-vassal treaties dating before and during the Mosaic era. This structural evidence confirms an early date of composition.³

Most conservative commentators prefer to regard the record of Moses' death and a few editorial comments as the work of a later writer or writers. Of course, Moses could have written these verses too.

In spite of such conclusive evidence some scholars prefer a later date for Deuteronomy. The critics favor a post-Mosaic but pre-seventh century date, a seventh century date in King Josiah's era, or a postexilic date.⁴

Scope

Deuteronomy is similar to Leviticus in that both books contain a record of instructions and speeches almost exclusively. Deuteronomy is not so much a book of history, as Genesis, Exodus, and Numbers are, as it is a book of law. In contrast to Leviticus, however, Moses addressed Deuteronomy to all the Israelites more than to the priests and Levites.

The scope of history covered in Deuteronomy is very brief. All the events recorded took place on the plains of Moab probably within a few weeks just before Israel's entrance into Canaan.

"According to the Index locorum of Nestle's Novum Testamentum Graece Deuteronomy is quoted or otherwise cited at least 95 times in the New Testament (compared to 103 for Genesis, 113 for Exodus, 35 for Leviticus, and 20 for Numbers), making it one of the favorite Old Testament books of Jesus and the apostles."⁵

Character

"The book of Deuteronomy is the document prepared by Moses as a witness to the dynastic covenant which the Lord gave to Israel in the plains of Moab (cf. 31:26)."⁶

Theology

"In line with the general correspondence of the form of a thing to its function, it is safe to say that one cannot understand the theology of Deuteronomy without reference to its covenant form and structure . . . It is no exaggeration to maintain that the concept of covenant lies at the very heart of the book and may be said to be the center of its theology.

"Covenant by its very definition demands at least three elements--the two contracting parties and the document that describes and outlines the purpose, nature, and requirements of the relationship. Thus the three major rubrics of the theology of Deuteronomy are (1) Yahweh, the Great King and covenant initiator; (2) Israel, the vassal and covenant recipient; and (3) the book itself, the covenant organ, complete with the essentials of standard treaty documents. This means, moreover, that all the revelation of the book must be seen through the prism of covenant and not abstractly removed from the peculiar historical and ideological context in which it originated."⁷

"The theological values of Deuteronomy can hardly be exaggerated. It stands as the wellspring of biblical historical revelation. It is a prime source for both OT and NT theology. Whether the covenant, the holiness of God, or the concept of the people of God is the unifying factor of OT theology, each finds emphasis and remarkable definition in Deuteronomy."⁸

Message⁹

Let me share with you a couple of quotations that point out the importance of this book.

"Deuteronomy is one of the greatest books of the Old Testament. Its significance on the domestic and personal religion of all ages has not been surpassed by any other book in the Bible. It is quoted over eighty times in the New Testament . . . in all but six books . . . and thus it belongs to a small group of four Old Testaments books (Genesis, Deuteronomy, Psalms, and Isaiah) to which the early Christians made frequent reference."¹⁰

"The book of Deuteronomy is the most important book in the Old Testament from the standpoint of God's revelation to man."¹¹

Deuteronomy is not just a recapitulation of things previously revealed in Exodus, Leviticus, and Numbers. It is a selective digest of matters most important to the average Israelite in his or her relationship with God. Moses spoke as an aged father to his children. These are the parting words of the man who communed with God face to face. His words in Deuteronomy spring from a personal and intimate knowledge of God that had matured over 120 years.

One of the striking features of this book is the frequent references to love that recur throughout it. God's love for the patriarchs and later the whole nation of Israel is obvious in the previous four books of the Pentateuch, but Moses never articulated it directly. In Deuteronomy for the first time Moses revealed that it was God's love for Israel that motivated Him to deal with the Israelites as He had.

One of the great revelations of this book is the motivation of God. God's love for people moved Him to bless. Moses referred to God's love for people as the motivation of His government in three of the book's major sections.

It constitutes the climax of Moses' first address to the people (1:6-4:40) in which he reviewed God's faithfulness to the Israelites. It was because God loved them that He had treated them as He had (4:32-40, esp. v. 37).

In the second address, which is an exposition of the Mosaic Law (chs. 5-26), Moses explained that God's love motivated His laws (7:7-11; 10:12-22, esp. v. 15; 15:16; 23:5; et al.).

In the conclusion of the book, which records Moses' blessing of the nation (ch. 33), he again reminded the people of God's love for them (33:2-5, esp. v. 3a).

Not only does Deuteronomy reveal that God's love is what motivates Him to govern His people as He does. It also emphasizes that man's love for God should be what motivates us to obey God (cf. 1 John 4:19). This theme too recurs throughout the book.

In Moses' review of the law (chs. 5-26) he called on the Israelites to love God (5:9-10; 6:4-5; 7:9; 10:12-13; 11:1, 13-14, 22-23; 13:1-13, esp. vv. 1-3; 19:8-9). The Israelites' obedience to God's laws expressed their love for God. Love is the most proper and adequate motivation for obedience and service.

We hear this theme again in Moses' third address (chs. 29-30) in which Moses exhorted the new generation of Israelites to obey their covenant, the Mosaic Covenant (30:6, 15-20).

The message of the book then is that God's love for man is the motivation of His government, and man's love for God should be the motivation of his obedience.

This emphasis on love appears even more striking in comparison with other ancient Near Eastern suzerain-vassal treaties. The ancient Near Eastern kings delineated clearly the rights of the ruler and the responsibilities of the subjects in these documents. However the motivation was self-interest, the opposite of love. Concern for others was present, but self-interest predominated.

Since Moses set Deuteronomy in the form of a suzerain-vassal treaty we can learn much about how he viewed Israel's relationship to God.

To quote Thompson again, "Both the literary shape of Deuteronomy and its underlying central concept provide an important clue to the basic theology of the book. Yahweh, the God of Israel, appears in a strong covenantal setting. He is the great King, the Lord of the covenant. From this central concept Israel's finest theological ideas derived."¹²

These "ideas" include the fact that Yahweh is the Lord of the covenant and the God of history.

Obedience to God and His covenant brings blessing whereas disobedience incurs curses. Israel was the people of the covenant.

The people were to worship their Lord by loving Him with their hearts and remembering Him and His acts with their minds.

There are perhaps four basic implications of this revelation and these correspond to four major sections of the book.

1. It is important to remember God's past faithfulness to appreciate His love (1:6-4:40). God commanded the Israelites to remember. Forgetfulness was a sin that would lead them to ingratitude and ultimately to apostasy. To forget was to rebel against God. Remembering the past would remind the people of God's love and rekindle their love for Him. Love as well as trust rests on confidence. We can love God only when we have confidence in Him.

2. God's laws are an expression of His love (chs. 5-26). Because man is a sinner he needs divine laws. God's provision of these laws is an expression of His love for mankind. The specific laws in the Mosaic Code expressed God's love because God intended them to result in Israel's blessing and welfare. Often we think laws are undesirable because they curb our freedom. However, God curbs our freedom to keep us from evil, not to keep us from good.

3. Only love for God will adequately motivate a person to be obedient to God's laws (chs. 27-28). These laws in Israel were so severe that the only motive strong enough to produce consistent obedience was love. Moses urged the Israelites to cultivate their love for God as they prepared to renew the covenant. Self-confidence had failed their fathers, and it would fail them too. Obedience to God can be a joyful or a bitter experience depending on one's motivation.

When we know God we love Him, and when we love God we will want to obey Him.

4. Obedience to God demonstrates love for Him (chs. 29-30). While it is possible to obey God with lesser motives, it is impossible to be consistently obedient without love for God. Consistent obedience is not the same as sinless perfection. The measure of one's love for God is the measure of his or her obedience to the revealed will of God (1 John 5:3). The degree of our commitment to do the will of God is the true measure of our love for God. The real test of our love for God is what we do more than how we feel.

Constable: Deuteronomy (Outline)

Outline

I. Introduction: the covenant setting 1:1-5

II. Moses' first major address: a review of God's faithfulness 1:6-4:40

A. God's past dealings with Israel 1:6-3:29

1. God's guidance from Sinai to Kadesh 1:6-46

2. The march from Kadesh to the Amorite frontier 2:1-23

3. The conquest of the kingdom of Sihon 2:24-37

4. The conquest of the kingdom of Og 3:1-11

5. A review of the distribution of the conquered land 3:12-20

6. Moses' anticipation of future blessing 3:21-29

B. An exhortation to observe the law faithfully 4:1-40

1. The appeal to hearken and obey 4:1-8

2. God's appearance at Mt. Horeb 4:9-14

3. The prohibition of idolatry 4:15-24

4. The consequences of idolatry 4:25-31

5. The uniqueness of Yahweh and Israel 4:32-40

III. Historical interlude: preparation for the covenant text 4:41-49

A. The appointment of cities of refuge in Transjordan 4:41-43

B. Introduction to the second address 4:44-49

IV. Moses' second major address: an exposition of the law chs. 5-26

A. The essence of the law and its fulfillment ch. 5-11

1. Exposition of the Decalogue and its promulgation ch. 5

2. Exhortation to love Yahweh ch. 6

3. Examples of the application of the principles chs. 7-11

B. An exposition of selected covenant laws 12-25

1. Laws arising from the first commandment 12:1-31

2. Laws arising from the second commandment 12:32-13:18

3. Laws arising from the third commandment 14:1-21

4. Laws arising from the fourth commandment 14:22-16:17

5. Laws arising from the fifth commandment 16:18-18:22

6. Laws arising from the sixth commandment 19:1-22:8

7. Laws arising from the seventh commandment 22:9-23:18

8. Laws arising from the eighth commandment 23:19-24:7

9. Laws arising from the ninth commandment 24:8-25:4

10. Laws arising from the tenth commandment 25:5-19

C. Covenant celebration, confirmation, and conclusion ch. 26

1. Laws of covenant celebration and confirmation 26:1-15

2. Summary exhortation 26:16-19

V. Preparations for renewing the covenant chs. 27:1-29:1

A. The ceremony at Shechem 27:1-13

B. The curses that follow disobedience to specific stipulations 27:14-26

C. The blessings that follow obedience 28:1-14

D. The curses that follow disobedience to general stipulations 28:15-68

E. Narrative interlude 29:1

VI. Moses' third major address: an exhortation to obedience chs. 29:2-30:20

A. An appeal for faithfulness 29:2-29

1. Historical review 29:2-8

2. The purpose of the assembly 29:9-15

3. The consequences of disobedience 29:16-29

B. A call to decision ch. 30

1. The possibility of restoration 30:1-10

2. The importance of obedience 30:11-20

VII. Moses' last acts chs. 31-34

A. The duties of Israel's future leaders 31:1-29

1. The presentation of Joshua 31:1-8

2. The seventh year covenant renewal ceremony 31:9-13

3. The commissioning of Joshua 31:14-23

4. The preservation of God's words 31:24-29

B. The Song of Moses 31:30-32:44

1. The introduction to the song 31:30

2. The song itself 32:1-43

3. The conclusion to the song 32:44

C. Narrative interlude 32:45-52

1. Moses' exhortation to obedience 32:45-47

2. The announcement of Moses' death 32:48-52

D. Moses' blessing of the tribes ch. 33

E. Moses' death and burial: narrative epilogue ch. 34

You will notice that there is a general alternation between narrative (sections I, III, V, and VII) and didactic (sections II, IV, and VI) material. However there is some mixture of narrative and didactic material in sections V and VII.

We can also divide the revelation in this book according to the general arrangement of the typical form of a suzerain-vassal treaty that was common in the ancient Near East.¹³

I. Preamble: Covenant mediator 1:1-5

II. Historical prologue: Covenant history 1:6-4:49

III. Stipulations: Covenant life chs. 5-26

A. The Great Commandment chs. 5-11

B. Ancillary commandments chs. 12-26

IV. Sanctions: Covenant ratification chs. 27-30

V. Dynastic disposition: Covenant continuity chs. 31-34

Constable: Deuteronomy

Deuteronomy

Bibliography

Adams, Jay. Marriage, Divorce and Remarriage in the Bible. Phillipsburg, N.J.: Presbyterian and Reformed Publishing Co., 1980.

Albright, William Foxwell. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, England: Penguin Books, 1956.

_____. "Some Remarks on the Song of Moses in Deuteronomy XXXII." Vetus Testamentum 9 (1959):339-46.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed. New York: Macmillan Publishing Co., 1977.

"Annotated Bibliography on Deuteronomy." Biblical Viewpoint 19:2 (November 1985):78-89.

Ap-Thomas, D. R. "All the King's Horses." In Proclamation and Presence, pp. 135-151. Edited by J. I. Durham and J. R. Porter. Richmond: John Knox, 1970.

Ashley, Timothy R. The Book of Numbers. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1993.

Baker, John Austin. "Deuteronomy and World Problems." Journal for the Study of the Old Testament 29 (1984):3-17.

Baltzer, Klaus. The Covenant Formulary. Philadelphia: Fortress Press, 1971.

Baly, Dennis. "Elath, Ezion-geber, and the Red Sea." Biblical Illustrator 9:3 (Spring 1983):66-69.

_____. The Geography of the Bible. New York: Harper, 1957.

Barrett, Michael P. V. "True Religion: A Matter of the Heart." Biblical Perspective 19:2 (November 1985):21-28.

Beitzel, Barry J. "The Right of the Firstborn (Pi Snayim) in the Old Testament." In A Tribute to Gleason Archer, pp. 179-90. Edited by Walter C. Kaiser Jr. and Ronald F. Youngblood. Chicago: Moody Press, 1986.

Bell, Robert D. "The Cures for Self-Righteousness." Biblical Viewpoint 19:2 (November 1985):16-20.

Bellefontaine, Elizabeth. "Deuteronomy 21:18-21: Reviewing the Case of the Rebellious Son." Journal for the Study of the Old Testament 13 (July 1979):12-31.

Betlyon, John Wilson. "The Cult of Aserah/Elat at Sidon." Journal of Near Eastern Studies 44:1 (January 1985):53-56.

Blenkinsopp, J. A History of Prophecy in Israel. Philadelphia: Westminster Press, 1983.

Block, Daniel I. "Recovering the Voice of Moses: The Genesis of Deuteronomy." Journal of the Evangelical Theological Society 44:3 (September 2001):385-408.

Boston, James R. "The Wisdom Influence upon the Song of Moses." Journal of Biblical Literature 87 (1968):198-202.

Bralik, Georg. "Law as Gospel: Justification and Pardon According to the Deuteronomic Torah." Interpretation 38 (January 1984):5-14.

Cairns, I. Word and Presence: A Commentary on the Book of Deuteronomy. International Theological Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1992.

Carmichael, Calum M. "Forbidden Mixtures." Vetus Testamentum 32:4 (1982):394-415.

Carroll, R. P. "The Elijah-Elisha Sagas: Some Remarks on Prophetic Succession in Ancient Israel." Vetus Testamentum 19:4 (October 1969):408-14.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1948.

Chan, Kim-Kwong. "You Shall Not Eat These Abominable Things: An Examination Of Different Interpretations On Deuteronomy 14:3-20." East Asia Journal of Theology 3:1 (1985):88-106.

Chirichigno, Greg. "A Theological Investigation of Motivation in Old Testament Law." Journal of the Evangelical Theological Society 24:4 (December 1981):303-13.

Chisholm, Robert B., Jr. "Divine Hardening in the Old Testament." Bibliotheca Sacra 153:612 (October-December 1996):410-34.

Cole, Mary M. "Transmitting Values to New Generations." Studies in Formative Spirituality 7:1 (February 1986):21-32.

Collier, Gary D. "The Problem of Deuteronomy: In Search of a Perspective." Restoration Quarterly 26:4 (1983):215-33.

Craigie, Peter C. The Book of Deuteronomy. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1976.

_____. The Problem of War in the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1978.

_____. Ugarit and the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1983.

Crater, Tim. "Bill Gothard's View of the Exception Clause." Journal of Pastoral Practice 4 (1980):5-12.

Cross, Frank Moore, Jr. and David Noel Freedman. "The Blessing of Moses." Journal of Biblical Literature 67 (1948):191-210.

Darby, John Nelson. Synopsis of the Books of the Bible. Revised ed. 5 vols. New York: Loizeaux Brothers Publishers, 1942.

Davies, Eryl W. "The Meaning of Pi Senayim in Deuteronomy XXI 17." Vetus Testamentum 36:3 (July 1986):341-47.

Day, John. "Asherah in the Hebrew Bible and Northwest Semitic Literature." Journal of Biblical Literature 105:3 (September 1986):385-408.

de Boer, Pieter A. H. "Some Observations on Deuteronomy VI 4 and 5." In Von Kanaan bis Kerala, pp. 45-52. Edited by W. C. Delssman, et al. Kevelaer, Germany: Verlag Butzer and Bercker, 1982.

Deere, Jack S. "Deuteronomy." In The Bible Knowledge Commentary: Old Testament, pp. 259-324. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fla.: Schoettle Publishing Co., 1992.

Dion, Paul E. "Early Evidence for the Ritual Significance of the Base of the Altar' around Deut. 12:27 LXX." Journal of Biblical Literature 106:4 (1987):487-92.

Doron, Pinchas. "Motive Clauses in the Laws of Deuteronomy: Their Forms, Functions and Contents." Hebrew Annual Review 2 (1978):61-77.

Douglas, Mary. Purity and Danger. London: Routledge and Kegan Paul, 1966.

Driver, Samuel R. A Critical and Exegetical Commentary on Deuteronomy. 3rd. ed. International Critical Commentary series. Edinburgh: T. and T. Clark, 1902.

Duke, Rodney K. "The Portion of the Levite: Another Reading of Deuteronomy 18:6-8." Journal of Biblical Literature 106:2 (1987):193-201.

Dumbrell, William. J. Covenant and Creation. Nashville: Thomas Nelson, 1984.

Duncan, Dan. "Berachoth and Taanith." Exegesis and Exposition 3:1 (Fall 1988):55-57.

Elayi, Josette. "Name of Deuteronomy's Author Found on Seal Ring." Biblical Archaeology Review 13:5 (September-October 1987):54-56.

Eliade, M. The Sacred and the Profane. New York: Harper & Row, 1978.

Epstein, Isidore. Judaism. Baltimore: Penguin Books, 1959.

Eslinger, L. "Watering Egypt (Deuteronomy XI 10-11)." Vetus Testamentum 37:1 (January 1987):85-90.

Fawver, Jay D., and R. Larry Overstreet. "Moses and Preventive Medicine." Bibliotheca Sacra 147:587 (July-September):270-85.

Fisch, Harold. Poetry with a Purpose: Biblical Poetics and Interpretation. Indiana Studies in Biblical Literature series. Bloomington, Ind.: Indiana University Press, 1988.

Fisher, Eugene J. "Lex Talionis in the Bible and Rabbinic Tradition." Journal of Ecumenical Studies 19:3 (Summer 1982):582-87.

Fitzmyer, Joseph A. "The Matthean Divorce Texts and Some New Palestinian Evidence." Theological Studies 37:2 (June 1976):197-226.

Fruchtenbaum, Arnold G. "Israel and the Church" In Issues in Dispensationalism, pp. 113-30. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Gaster, Theodor H. "An Ancient Eulogy on Israel: Deuteronomy 33 3-5, 26-29." Journal of Biblical Literature 66 (1947):53-62.

Geldard, Mark. "Jesus' Teaching on Divorce: Thoughts on the Meaning of porneia in Matthew 5:32 and 19:9." Churchman 92:2 (1978):134-43.

Goldberg, Michael L. "The Story of the Moral: Gifts or Bribes in Deuteronomy?" Interpretation 38:1 (January 1984):15-25.

Gordis, Robert. "The Text and Meaning of Deuteronomy 33 27." Journal of Biblical Literature 67 (1947):69-72.

Gray, John. The Legacy of Canaan. Vol. 5 of Supplements to Vetus Testamentum series. 2nd revised edition. Leidon, Netherlands: E. J. Brill, 1965.

Haffner, Al. The High Cost of Free Love. San Bernardino, Calif.: Here's Life Publishers, 1989.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Hasel, Gerhard F. "The Sabbath in the Pentateuch." In The Sabbath in Scripture and History, pp. 21-43. Edited by Kenneth A. Strand. Washington: Review and Herald Publishing Association, 1982.

Hays, J. Daniel. "Applying the Old Testament Law Today." Bibliotheca Sacra 158:629 (January-March 2001):21-35.

Heiser, Michael S. "Deuteronomy 32:8 and the Sons of God." Bibliotheca Sacra 158:629 (January-March 2001):52-74.

Heth, William A., and Gordon J Wenham. Jesus and Divorce. London: Hodder and Stoughton, 1984.

Hoftijzer, J., and G. van der Kooij. Aramaic Texts from Deir Alla. Leiden, Netherlands: Brill, 1976.

Hoppe, Leslie J. "Deuteronomy and the Poor." The Bible Today 24:6 (November 1986):371-75.

_____. "Elders and Deuteronomy." Eglise et Theologie 14 (1983):259-72.

Houtman, C. "Another Look at Forbidden Mixtures." Vetus Testamentum 24:2 (1984):226-28.

Hurley, James B. Man and Woman in Biblical Perspective. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1981.

International Standard Bible Encyclopedia. 1939 ed., S.v. "Deuteronomy," by George L. Robinson.

Isaksson, Abel. "Marriage and Ministry in the New Temple." Translated by Neil Tomkinson. Th.D. dissertation, University of Uppsala, 1965.

Janzen, J. Gerald. "On the Most Important Word in the Shema (Deuteronomy VI 4-5)." Vetus Testamentum 37:3 (July 1987):280-300.

Johnson, John E. "The Old Testament Offices as Paradigm for Pastoral Identity." Bibliotheca Sacra 152:606 (April-June 1995):182-200.

Johnston, Robert M. "The Least of the Commandments': Deuteronomy 22:6-7 in Rabbinic Judaism and Early Christianity." Andrews University Seminary Studies 20:3 (Autumn 1982):205-15.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaiser, Walter C., Jr. Toward Old Testament Ethics. Grand Rapids: Zondervan Publishing House, 1983.

Kalland, Earl S. "Deuteronomy." In Deuteronomy-2 Samuel. Vol. 3 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard P. Polcyn. Grand Rapids: Zondervan Publishing House, 1992.

Kaufman, Stephen A. "The Stucture of the Deuteronomic Law." MAARAV 1 (1978-79):105-58.

Keil, C.F., and Franz Delitzsch. The Pentateuch, 3 vols. Translated by James Martin. Biblical Commentary on the Old Testament. N.p., reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, Kenneth A. Ancient Orient and Old Testament. Downers Grove, Ill.: InterVarsity Press, 1966.

_____. "The Old Testament in its Context: 2 From Egypt to the Jordan." Theological Students' Fellowship Bulletin 60 (1971):3-11.

Kline, Meredith G. "Deuteronomy." In The Wycliffe Bible Commentary, pp. 155-204. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

_____. Treaty of the Great King. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1963.

Laney, J. Carl. "Deuteronomy 24:1-4 and the Issue of Divorce." Bibliotheca Sacra 149:593 (January-March 1992):9-13

_____. The Divorce Myth. Minneapolis: Bethany House Publishers, 1981.

Hartley, J. E. Leviticus. Word Biblical Commentary series. Dallas: Word Books, 1992.

Lemaire, Andre. "Who or What Was Yahweh's Asherah?" Biblical Archaeology Review 10:6 (November-December 1984):42-51.

Lemche, N. P. "The Manumission of Slaves--The Fallow Year--The Sabbatical Year--The Jobel Year." Vetus Testamentum 26 (January 1976):38-59.

Livingston, G. Herbert. The Pentateuch in Its Cultural Environment. Grand Rapids: Baker Book House, 1974.

Longman, Tremper, III. "The Divine Warrior: The New Testament Use of an Old Testament Motif." Westminster Theological Journal 44 (Fall 1982):290-307.

Manor, Dale W. "A Brief History of Levirate Marriage as It Relates to the Bible." Near Eastern Archaeological Society Bulletin NS20 (Fall 1982):33-52.

Marcus, David. "Juvenile Delinquency in the Bible and the Ancient Near East." Journal of the Ancient Near Eastern Society of Columbia University 13 (1981):31-52.

Mattill, A. J., Jr. "Representative Universalism and the Conquest of Canaan." Concordia Theological Monthly 35:1 (1967):8-17.

Mayes, A. D. H. Deuteronomy. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co.; and London: Marshall, Morgan, and Scott; 1981.

McBride, S. Dean, Jr. "Polity of the Covenant People." Interpretation 41:3 (July 1987):229-44.

McCarthy, Dennis J. "Notes on the Love of God in Deuteronomy and the Father-Son Relationship between Yahweh and Israel." Catholic Biblical Quarterly 27 (1965):144-47.

_____. Treaty and Covenant. 2nd ed. Analecta Biblica. Rome: Pontifical Biblical Institute, 1978.

McKeating, Henry. "Sanctions Against Adultery in Ancient Israelite Society." Journal for the Study of the Old Testament 11 (1979):57-72.

Merrill, Eugene H. Deuteronomy. New American Commentary series. N.c.: Broadman & Holman Publishers, 1994.

_____. "Deuteronomy, New Testament Faith, and the Christian Life." In Integrity of Heart, Skillfulness of Hands, pp. 19-33. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "Remembering: A Central Theme in Biblical Worship." Journal of the Evangelical Theological Society 43:1 (March 2000):27-36.

_____. "A Theology of the Pentateuch." In A Biblical Theology of the Old Testament, pp. 7-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Millard, Alan R. "King Og's Iron Bed: Fact or Fancy?" Bible Review 6:2 (April 1990):16-21, 44.

_____ "The Question of Israelite Literacy." Bible Review 3:3 (Fall 1987):22-31.

Miller, Patrick D. Deuteronomy. Interpretation series. Louisville: John Knox Press, 1990.

_____. "The Human Sabbath: A Study in Deuteronomic Theology." Princeton Seminary Bulletin NS6:2 (1985):81-97.

Minnick, Mark. "The Lesson of the Dietary Laws." Biblical Viewpoint 19:2 (November 1985):29-37.

Moessner, David P. "Luke 9:1-50: Luke's Preview of the Journey of the Prophet Like Moses of Deuteronomy." Journal of Biblical Literature 102:4 (December 1983):575-605.

Monson, James M. The Land Between. By the Author, P.O. Box 1276, Jerusalem, 1983.

Moran, William L. "The Ancient Near Eastern Background of the Love of God in Deuteronomy." Catholic Biblical Quarterly 35 (1963):77-87.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morgan, J. P. "The Morality of Suicide: Issues and Options." Bibliotheca Sacra 148:590 (April-June 1991):214-30.

Morris, Leon. The Epistle to the Romans. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1988.

Murray, John. Divorce. Philadelphia: Presbyterian and Reformed Publishing Co., 1972.

Neal, Marshall. "A God Who Desires to Communicate." Biblical Viewpoint 19:2 (November 1985):38-47.

Nestle, D. Eberhard, ed. Novum Testamentum Graece. 21st ed. Stuttgart: Privileg. Wurtt. Bibelanstalt, 1952.

New Scofield Reference Bible. Edited by Frank E. Gaebelein, William Culbertson, Charles L. Feinberg, Allan A. MacRae, Clarence Mason, Alva J. McClain, Wilbur M. Smith, and John F. Walvoord. New York: Oxford University Press, 1967.

Nicholson, E. W. Deuteronomy and Tradition. Philadelphia: Fortress Press, 1967.

Noth, Martin. The Deuteronomistic History. 1943. English translation of the 2nd ed. Vol. 15 of the Supplement series. Sheffield, England: Journal for the Study of the Old Testament, 1981.

Payne, David F. Deuteronomy. Daily Study Bible series. Philadelphia: Westminster Press, 1985.

Pentecost, J. Dwight. Things to Come. Findlay, Ohio: Dunham Publishing Co., 1958.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Rofe, Alexander. "The Monotheistic Argumentation in Deuteronomy IV 32-40: Contents, Composition and Text." Vetus Testamentum 35:4 (October 1985):434-45.

Rowley, Harold H. "Moses and the Decalogue." Bulletin of the John Rylands Library of the University of Manchester 34:1 (September 1951):81-118.

Rude, Terry. "The Theological Apex." Biblical Viewpoint 19:2 (November 1985):48-53.

_____. "The Theology of Deuteronomy." Biblical Viewpoint 19:2 (November 1985):62-72.

Ryrie, Charles C. "Biblical Teaching on Divorce and Remarriage." N.c.: By the Author, 1981.

_____. Dispensationalism. Chicago: Moody Press, 1995.

_____. Dispensationalism Today. Chicago: Moody Press, 1965.

_____. "The Doctrine of Capital Punishment." Bibliotheca Sacra 129:515 (July-September 1972):211-17.

_____. You Mean the Bible Teaches That . . .. Chicago: Moody Press, 1974.

Sailhamer, John H. "Exegetical Notes: Genesis 1:1-2:4a." Trinity Journal 5 NS (Spring 1984):73-82.

_____. The Pentateuch as Narrative. Grand Rapids: Zondervan Publishing House, 1992.

Scalise, Pamela J. "The Significance of Curses and Blessings." Biblical Illustrator 13:1 (Fall 1986):57-59.

Schulte, John Andrew. "Vows." Exegesis and Exposition 3:1 (Fall 1988):48-51.

Schultz, Samuel J. Deuteronomy. Everyman's Bible Commentary series. Chicago: Moody Press, 1971.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Seeligmann, I. L. "A Psalm from Pre-Regal Times." Vetus Testamentum 14 (1964):75-92.

Skehan, Patrick W. "The Structure of the Song of Moses in Deuteronomy (Deut. 32:1-43)." Catholic Biblical Quarterly 13:2 (April 1951):153-63.

Smedes, Lewis B. "An Introduction to Mission Beyond the Mission'." Theology, News and Notes 30:3 (October 1983):2-3.

Sprinkle, Joe M. "Old Testament Perspectives on Divorce and Remarriage." Journal of the Evangelical Theological Society 40:4 (December 1997):529-50.

Stevens, David E. "Does Deuteronomy 32:8 Refer to Sons of God' or Sons of Israel'?" Bibliotheca Sacra 154:614 (April-June 1997):131-41.

Steveson, Pete. "The Law: God's Standard for Life." Biblical Viewpoint 19:2 (November 1985):10-15.

Strauss, Lehman. The Eleven Commandments. 2nd ed. Neptune, N.J.: Loizeaux Brothers, 1975.

Student Map Manual. Jerusalem: Pictorical Archive (Near Eastern History) Est., 1979.

Terrien, Samuel. The Elusive Presence. New York: Harper & Row, 1978.

Thompson, J. A. Deuteronomy. Tyndale Old Testament Commentaries series. Downers Grove, Ill.: InterVarsity Press, 1974.

Townsend, Jeffrey L. "Fulfillment of the Land Promise in the Old Testament." Bibliotheca Sacra 142:568 (October-December 1985):320-37.

Van Leeuwen, Raymond C. "What Comes out of God's Mouth: Theological Wordplay in Deuteronomy 8." Catholic Biblical Quarterly 47 (January 1985):55-57.

von Rad, Gerhard. Deuteronomy. London: SCM, 1966.

Walton, John H. "Deuteronomy: An Exposition of the Spirit of the Law." Grace Theological Journal 8:2 (Fall 1987):213-25.

Watson, Thomas. The Ten Commandments. 1692; reprint ed., Edinburgh: The Banner of Truth Trust, 1976.

Weinfeld, Moshe. Deuteronomy and the Deuteronomic School. Oxford: Clarendon Press, 1972.

Wenham, Gordon J. The Book of Leviticus. New International Commentary on the Old Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1979.

_____. "The date of Deuteronomy: linch-pin of Old Testament Criticism." Themelios 10:3 (April 1985):15-20; 11:1 (September 1985):15-18.

_____. "The Structure and Date of Deuteronomy." Ph.D. dissertation, University of London, 1969.

Wisdom, Thurman. "The Message of the Song of Moses." Biblical Viewpoint 19:2 (November 1985):54-61.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Wright, Chris. "Principles of Punishment in Deuteronomy." Third Way 6:7 (July-August 1983):15-16.

Wright, Christopher J. H. "What Happened Every Seven Years in Israel?" Evangelical Quarterly 56:3 (July 1984):129-38; 56:4 (October 1984):193-201.

Wright, David P. "Deuteronomy 21:1-9 as a Rite of Elimination." Catholic Biblical Quarterly 49:3 (July 1987):387-403.

Wright, G. Ernest. "The Lawsuit of God: A Form-Critical Study of Deuteronomy 32." In Israel's Prophetic Heritage, pp. 26-67. Edited by Bernhard W. Anderson and Walter Harrelson. London: SCM Press, 1962.

Wright, G. Ernest, and Reginald H Fuller. The Book of the Acts of God. Garden City, N.Y.: Doubleday, 1960.

Wright, Logan S. "MKR in 2 Kings XII 5-17 and Deuteronomy XVIII 8." Vetus Testamentum 39:4 (October 1989):438-48.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

Copyright 2003 by Thomas L. Constable

Haydock: Deuteronomy (Book Introduction)

INTRODUCTION.

THE BOOK OF DEUTERONOMY.

This Book is called Deuteronomy, which signifies a second law , because it repeats and inculcates the ordinances formerly given on Mount Sinai, with other precepts not expressed before. The Hebrews, from the first words in the Book, call it Elle Haddebarim . (Challoner) --- It may be divided into many discourses, which Moses made to the people during the last two months of his life. (Haydock) --- The first was delivered by him on the first day of the eleventh month of the fortieth year, since the deliverance of the Hebrews out of Egypt, and relates various particulars which had occurred to them. In chap. iv. 41, and following, and a supplement from the Book of Numbers is given to this discourse. Chap. v., a fresh exhortation to the people commences, which continues until chap. xxii., where the famous blessings and maledictions, from the mountains of Garizim and Hebal, are related. In the following chapters, Moses exhorts the people, in the most pathetic manner, to be faithful to the Lord, adding the strongest threats and promises to enforce their compliance; and having appointed Josue to succeed him, and repeated that beautiful canticle which God ordered them to write, (chap. xxxi. 19,) he gives the Book of Deuteronomy, to be kept with care, (ver. 9,) blesses the tribes like a good and tender father, and gives up his soul to God on Mount Nebo in the 120th year of his age. (Calmet) --- There can be no doubt but that Moses was the author of this book, as well as of the four preceding ones; though the last chapter may, perhaps, form a part of the Book of Josue, which formerly was written immediately after the works of Moses, without any such marks of distinction as we find at present. The whole Bible seemed to make but one verse. How easily, therefore, might the account of the death of Moses be taken in, as forming a part of the Pentateuch, when the different books came to be distinguished by separate titles! Such an insertion cannot hurt the general claim of Moses to be the author of the Pentateuch; or, if it should be thought to do so, no absolute proof can be brought to shew that he did not write this chapter also, by the spirit of prophecy. All the people spoke to Esdras, the scribe, to bring the book of the law of Moses, which the Lord had commanded, to Israel. The whole nation of the Jews has all along maintained, that Moses wrote these books: and he himself repeatedly asserts that he was ordered to leave on record many things of importance. Hence both internal and external evidence concur to establish his title to them; and if we be not disposed to cavil with all other authors, and to deny that Demosthenes, for example, Cæsar, and others, have written the works which bear their names, we must confess that the Pentateuch is to be attributed to the Jewish legislator. Yet if this were a matter of doubt, the things contained in these books could not, on that account, be controverted. How many anonymous works have been published which are of unquestionable authority! Many of the books of Scripture are of this nature. But as we have every reason to believe, that they have come down to us without any material corruption, and were written by people of veracity, by divine inspiration, they deserve to be regarded as authentic records. This is true, whether we speak of the originals or of the versions authorized by the Church; though it should suffice to stop the mouths of infidels, if we can procure an authentic history of the Bible by the collation of the different copies which are extant. Thus, where the Hebrew editions appear to be incorrect, they may receive great light from the Samaritan copy of the Pentateuch, and from the versions of the Septuagint, and of other respectable authors on the whole Bible. The variations, which we may discover, are not of such moment, but that, if the very worst copy were selected, we should find the same great outlines of Scripture history, the same precepts of faith and morality. The laws of Moses, which are scattered through his five books, may be seen all together in their natural order, collected by Cornelius a Lapide and Calmet. But the spirit of God was pleased to intersperse historical facts among them, which both shew the occasion on which they were given, and enable us to read them with greater pleasure and satisfaction. The four preceding books might be compared to the four Gospels; Deuteronomy represents the whole, (Ven. Bede) and may be styled a Diatessaron, as it recalls to our mind the great Creator of all things, who was about to fulfil the promises which he had made to the Patriarchs. Almost all those to whom Moses addresses himself, had been unborn or very young, when their parents received God's commands at Sinai, and wandered in the desert. He therefore gives them an account of what had happened during the last eventful period of forty years. He shews what had brought on so many disasters, and cautions his hearers, that if they imitate the perfidy of their fathers, as he foresees, with sorrow, that they will, (chap. xxxi.) they must expect to be treated with no less severity. This prediction we behold verified, at the present day, in the persons of the scattered remnants of Israel. How sublime! how terrifying are the truths which Moses enforces with so much earnestness! The same threats which he denounces against the perfidious Jews, regard us in some measure. If we feel not their effects at present, in being driven out from our country, we have more reason to fear lest we should be excluded from our heavenly inheritance, if we do not repent. (Haydock)

Gill: Deuteronomy (Book Introduction)

INTRODUCTION TO DEUTERONOMY

This book is sometimes called "Elleh hadebarim", from the words with which it begins; and sometimes by the Jews "Mishneh Torah", the repetition of the law; and so in the Syriac version, with which agrees the Arabic title of it; and when the Greeks, and we after them, call it "Deuteronomy", it is not to be understood of a second, a new, or another law, but of the law formerly delivered, but now repeated, and also more largely explained; to which are likewise added several particular laws, instructions, and directions; all which were necessary, on account of the people of Israel, who were now a new generation, that either were not born, or not at an age to hear and understand the law when given on Mount Sinai; the men that heard it there being all dead, excepting a very few; and these people were also now about to enter into the land of Canaan, which they were to enjoy as long as they kept the law of God, and no longer, and therefore it was proper they should be reminded of it; and besides, Moses was now about to leave them, and having an hearty desire after their welfare, spends the little time he had to be with them, by inculcating into them and impressing on them the laws of God, and in opening and explaining them to them, and enforcing them on them, which were to be the rule of their obedience, and on which their civil happiness depended. And sometimes the Jews call this book "the book of reproofs", because there are in it several sharp reproofs of the people of Israel for their rebellion and disobedience; and so the Targums of Jonathan and Jerusalem begin it by calling it the words of reproof which Moses spake, &c. That this book was written by Moses there can be no doubt, from Deu 1:1, only the eight last verses, which give an account of his death, and of his character, were wrote by another hand, equally inspired by God, as either Eleazar the priest, as some, or Samuel the prophet, as others; or, as it is the more commonly received opinion of the Jews, Ezra; though it is highly probable they were wrote by Joshua his successor. This book was written and delivered by Moses, at certain times in the last month of his life, and towards the close of the fortieth year of the children of Israel's coming out of Egypt. And that it is of divine authority need not be questioned, when the several quotations out of it are observed, as made by the apostles of Christ, in Act 3:22, Heb 10:30 out of Deu 18:15 and by our Lord himself, Mat 18:16 from Deu 19:15. Yea, it is remarkable, that all the passages of Scripture produced by Christ, to repel the temptations of Satan, are all taken out of this book, Mat 4:7 compared with Deu 8:3, and the voice from heaven, directing the apostles to hearken to him, refers to a prophecy of him in Deu 18:15.

Gill: Deuteronomy 33 (Chapter Introduction)

INTRODUCTION TO DEUTERONOMY 33

This chapter relates the blessings Moses pronounced upon the people of Israel a little before his death; first, in general, on account of their having a law given them in so glorious a manner, Deu 33:1; then, in particular, each of the tribes distinctly is blessed, Reuben, Deu 33:6; Judah, Deu 33:7; Levi, Deu 33:8; Benjamin, Deu 33:12; Joseph, Deu 33:13; Zebulun and Issachar, Deu 33:18; Gad, Deu 33:20; Dan, Deu 33:22; Naphtali, Deu 33:23; Asher, Deu 33:24; and the chapter is concluded with some strong intimations of what God was unto the people of Israel in general, and of what he had done and would do for them; all which are expressive of their great happiness, Deu 33:26.