Text -- Deuteronomy 33:26 (NET)

General Praise and Blessing

33:26 There is no one like God, O Jeshurun, who rides through the sky to help you, on the clouds in majesty.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Deu 33:26

These are the last words that ever Moses wrote, perhaps the greatest writer that ever lived upon the earth. And this man of God, who had as much reason to know both as ever any mere man had, with his last breath magnifies both the God of Israel, and the Israel of God. Unto the God of Jeshurun, who to help thee, rideth upon the heaven, and with the greatest state and magnificence, on the sky. Riding on the heaven denotes the greatness and glory, in which he manifests himself to the upper world, and the use he makes of the influences of heaven and the products of the clouds, in bringing to pass his own counsels in this lower world. All these he manages and directs, as a man doth the horse he rides on.

JFB: Deu 33:26-29

The chapter concludes with a congratulatory address to Israel on their peculiar happiness and privilege in having Jehovah for their God and protector.

JFB: Deu 33:26-29

An evident allusion to the pillar of cloud and fire, which was both the guide and shelter of Israel.

Clarke: Deu 33:26

There is none like unto the God of Jeshurun - We have already seen the literal meaning of Jeshurun, Deu 32:15; but besides its literal meaning, it seems to be used as an expression of particular affection: hence Calmet understands it as a diminutive of the word Israel. We know that τεκνοι, sons, in the mouth of St. John, signifies much less than τεκνια, which, properly translated, would be beloved children, a term which at once shows the helplessness of the offspring, and the tender affection of the parent. So Jeshurun may be understood here: and hence the Septuagint seem to have apprehended the full force of the word by translating it του ηγαπημενου, the beloved one, the object of God’ s especial delight

Israel’ s God, and God’ s Israel, have no fellows. What were all the gods of the nations, even supposing they were real beings, in comparison of the Almighty? And what nation under heaven could be compared to the Israel of God? It was, however, from God’ s excellence that they derived theirs

Clarke: Deu 33:26

Rideth upon the heaven, etc. - Unites heaven and earth in thy defense and support, and comes with irresistible velocity to succor and defend thee, and to discomfit thine adversaries.

Calvin: Deu 33:26

26.There is none like unto the God Moses proceeds from the parts to the whole, and now comes to speak of the whole body, which consisted of the twelve families. All that he says tends to the same end, viz., that the people of Israel were happy as being taken by God under this faithful guardianship: for nothing is more to be desired with regard to our best interests, than that our welfare should be intrusted to the hand of God. But, since this inestimable blessing of being protected by the care of God is often but lightly prized, Moses exclaims in admiration, that there is none to be compared to the God of Israel. We know that all nations had their tutelary gods or patrons, and foolishly gloried in their respective idols; although they often found from experience, that whatever confidence they placed in them was vain and frivolous. Moses, therefore, separates from this imaginary multitude of false gods the God of Israel, like whom, he says, none can be anywhere found. He also extols His power, because He rides gloriously on the heavens and clouds, which is tantamount to all high things being subject to His dominion. But, whereas it would be of little profit to reflect on his infinite power except; in its connection with ourselves, Moses expressly reminds us that God is not strong for Himself, but in order that He may help His people.

TSK: Deu 33:26

none : Exo 15:11; Psa 86:8; Isa 40:18, Isa 40:25, Isa 43:11-13, Isa 66:8; Jer 10:6

Jeshurun : Deu 32:15

rideth : Psa 18:10, Psa 68:4, Psa 68:33, Psa 68:34, Psa 104:3; Isa 19:1; Hab 3:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Deu 33:26

Rather, There is none like unto God, O Jeshurun! See marginal reference and note.

Poole: Deu 33:26

Upon the heaven i. e. upon the clouds, to succour thee from thence, by sending thunder and lightning upon thine enemies. See Psa 18:7 68:34 , &c.

In his excellency or,

in his magnificence i.e. magnificently, gloriously, and with great majesty as well as power.

Haydock: Deu 33:26

Rightest, ( rectissimi .) Hebrew yeshurun, "the beloved," Israel. (Haydock) ---

Thither, as messengers. Hebrew, "The clouds are in his elevation," like so many steps to his throne. Who makest the clouds thy chariot, ( ascensum tuum ) who walkest upon the wings of the winds, Psalm ciii. 3. (Calmet) ---

Septuagint, "He is the great ornament of the firmament." None is like to him in power and majesty. (Haydock)

Gill: Deu 33:26

There is none like unto the God of Jeshurun,.... Or Israel, as all the three Targums; for this is one of the names of the people of Israel; See Gill on Deu 32:15; and the Lord was their God in a special sense, having chosen, redeemed them, and made a covenant with them; and there is no God like him for the perfections of his nature, his purity and holiness, his goodness, wisdom, power, faithfulness, &c. and for the wonderful works of nature, providence, and grace, done by him; and for the blessings of goodness, temporal and spiritual, he bestows on men. The tribes being particularly blessed, the whole body of the people are pronounced happy, and whose happiness is enlarged on in Deu 33:26,

who rideth upon the heaven in thy help, and in his excellency on the sky; which he has the sovereign rule and disposal of, and can and does dispose of all the artillery therein, as illustrious proofs of his glory and excellency, and for the help of his people, and the destruction of their enemies; as when he sent forth hail, thunderings, and lightnings, upon the Egyptians, and frightened them; and cast down hailstones upon the Canaanites, and slew many of them; and when the stars in their course fought against Sisera; see Psa 68:4 Jdg 5:20.

Commentary -- Verse Notes / Footnotes

NET Notes: Deu 33:26

¹ 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.

² tn Or “(who) rides (on) the heavens” (cf. NIV, NRSV, NLT). This title depicts Israel’s God as sovereign over the elements of the storm (cf. Ps 68:33). The use of the phrase here may be polemical; Moses may be asserting that Israel’s God, not Baal (called the “rider of the clouds” in the Ugaritic myths), is the true divine king (cf. v. 5) who controls the elements of the storm, grants agricultural prosperity, and delivers his people from their enemies. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 151 (1994): 275.

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.

MHCC: Deu 33:26-29

None had such a God as Israel. There is no people like the Israel of God. What is here said of the church of Israel is to be applied to the spiritual church. Never were people so well seated and sheltered. Those who make God their habitation, shall have all the comforts and benefits of a habitation in him, Psa 91:1. Never were people so well supported and borne up. How low soever the people of God are at any time brought, everlasting arms are underneath them, to keep the spirit from sinking, from fainting, and their faith from failing. Divine grace is sufficient for them, 2Co 12:9. Never were people so well commanded. Thus believers are more than conquerors over their spiritual enemies, through Christ that loved them. Never were people so well secured and protected. Israel shall dwell in safety alone. All who keep close to God, shall be kept safe by him. Never were people so well provided for. Every true Israelite looks with faith to the better country, the heavenly Canaan, which is filled with better things than corn and wine. Never were people so well helped. If in danger of any harm, or in want of any good, they had an eternal God to go to. Nothing could hurt those whom God helped, nor was it possible the people should perish who were saved by the Lord. Never were people so well armed. Those in whose hearts is the excellency of holiness, are defended by the whole armour of God, Ephesians 6. Never were people so well assured of victory over their enemies. Thus shall the God of peace tread Satan under the feet of all believers, and shall do it shortly, Rom 16:20. May God help us to seek and to set our affections on the things above; and to turn our souls from earthly perishing objects; that we may not have our lot with Israel's foes in the regions of darkness and despair, but with the Israel of God, in the realms of love and eternal happiness.

Matthew Henry: Deu 33:26-29

These are the last words of all that ever Moses, that great writer, that great dictator, either wrote himself or had written from his dictation; they are therefore very remarkable, and no doubt we shall find them very improving. Moses, the man of God (who had as much reason as ever any mere man had to know both), with his last breath magnifies both the God of Israel and the Israel of God. They are both incomparable in his eye; and we are sure that in this his judgment of both his eye did not wax dim.

I. No God like the God of Israel. None of the gods of the nations were capable of doing that for their worshippers which Jehovah did for his: There is none like unto the God of Jeshurun, Deu 33:26. Note, When we are expecting that God should bless us in doing well for us we must bless him by speaking well of him: and one of the most solemn ways of praising God is by acknowledging that there is none like him. Now, 1. This was the honour of Israel. Every nation boasted of its god; but none had such a God to boast of as Israel had. 2. It was their happiness that they were taken into covenant with such a God. Two things he takes notice of as proofs of the incontestable pre-eminence of the God of Jeshurun above all other gods: (1.) His sovereign power and authority: He rides upon the heavens, and with the greatest state and magnificence on the skies. Riding on the heavens denotes his greatness and glory, in which he manifests himself to the upper world, and the use he makes of the influences of heaven, and the productions of the clouds, in bringing to pass his own counsels in this lower world: he manages and directs them as a man does the horse he rides on. When he has any thing to do for his people he rides upon the heavens to do it; for he does it swiftly and strongly: no enemy can either anticipate or obstruct the progress of him that rides on the heavens. (2.) His boundless eternity; he is the eternal God, and his arms are everlasting, Deu 33:27. The gods of the heathen were but lately invented, and would shortly perish; but the God of Jeshurun is eternal: he was before all worlds, and will be when time and days shall be no more. See Hab 1:12.

II. No people like the Israel of God. Having pronounced each tribe happy, in the close he pronounces all together very happy, so happy in all respects that there was no nation under the sun comparable to them (Deu 33:29): Happy art thou, O Israel, a people whose God is the Lord, on that account truly happy, and none like unto thee. If Israel honour God as a non-such God, he will favour them so as to make them a non-such people, the envy of all their neighbours and the joy of all their well-wishers. Who is like unto thee, O people? Behold, thou art fair, my love, says Christ of his spouse. To which she presently returns, Behold thou art fair, my beloved. What one nation (no, not all the nations together) is like thy people Israel? 2Sa 7:23. What is here said of the church of Israel and the honours and privileges of it is certainly to be applied to the church of the first-born, that are written in heaven. The Christian church is the Israel of God, as the apostle calls it (Gal 6:16), on which there shall be peace, and which is dignified above all societies in the world, as Israel was.

1. Never were people so well seated and sheltered (Deu 33:27): The eternal God is thy refuge. Or, as the word signifies, "thy habitation, or mansion-house, in which thou art safe, and easy, and at rest, as a man in his own house."Every Israelite indeed is at home in God; the soul returns to him, and reposes in him as its resting-place (Psa 116:7), its hiding-place, Psa 32:7. And those that make him their habitation shall have all the comforts and benefits of a habitation in him, Psa 91:1. Moses had an eye to God as the habitation of Israel when they were wandering in the wilderness (Psa 90:1): Lord, thou hast been our dwelling-place in all generations. And now that they were going to settle in Canaan they must not change their habitation; still they will need, and still they shall have, the eternal God for their dwelling-place; without him Canaan itself would be a wilderness, and a land of darkness.

2. Never were people so well supported and borne up: Underneath are the everlasting arms; that is, the almighty power of God is engaged for the protection and consolation of all that trust in him, in their greatest straits and distresses, and under the heaviest burdens. The everlasting arms shall support, (1.) The interests of the church in general, that they shall not sink, or be run down; underneath the church is that rock of ages on which it is built, and against which the gates of hell shall never prevail, Mat 16:18. (2.) The spirits or particular believers, so that, though they may be oppressed, they shall not be overwhelmed by any trouble. How low soever the people of God are at any time brought, everlasting arms are underneath them to keep the spirit from sinking, from fainting, and the faith from failing, even when they are pressed above measure. The everlasting covenant, and the everlasting consolations that flow from it, are indeed everlasting arms, with which believers have been wonderfully sustained, and kept cheerful in the worst of times; divine grace is sufficient for them, 2Co 12:9.

3. Never were people so well commanded and led on to battle: " He shall thrust out the enemy from before thee by his almighty power, which will make room for thee; and by a commission which will bear thee out he shall say, Destroy them. "They were now entering upon a land that was in the full possession of a strong and formidable people, and who, being its first planters, looked upon themselves as its rightful owners; how shall Israel justify, and how shall they accomplish, the expulsion of them? (1.) God will give them a commission to destroy the Canaanites, and that will justify them, and bear them out in it, against all the world. He that is sovereign Lord of all lives and all lands not only allowed and permitted, but expressly commanded and appointed the children of Israel both to take possession of the land of Canaan and to put the sword to the people of Canaan, which, being thus authorized, they might not only lawfully but honourably do, without incurring the least stain or imputation of theft by the one or murder by the other. (2.) God will give them power and ability to destroy them; nay, he will in effect do it to their hands: he will thrust out the enemy from before them; for the very fear of Israel shall put them to flight. God drive out the heathen to plant his people, Psa 44:2. Thus believers are more than conquerors over their spiritual enemies, through Christ that loved them. The captain of our salvation thrust out the enemy from before us when he overcame the world and spoiled principalities and powers on the cross; and the word of command to us is, " Destroy them; pursue the victory, and you shall divide the spoil."

4. Never were people so well secured and protected (Deu 33:28): Israel shall then dwell in safety alone. Those that dwell in God, and make his name their strong tower, dwell in safety; the place of their defence is the munitions of rocks, Isa 33:16. They shall dwell in safety alone. (1.) Though alone. Though they contract no alliances with their neighbours, nor have any reason to expect help or succour from any of them, yet they shall dwell in safety; they shall really be safe, and they shall think themselves so. (2.) Because alone. They shall dwell in safety as long as they continue pure, and unmixed with the heathen, a singular and peculiar people. Their distinction from other nations, though it made them like a speckled bird (Jer 12:9), and exposed them to the ill-will of those about them, yet was really their preservation from the mischief their neighbours wished them, as it kept them under the divine protection. All that keep close to God shall be kept safely by him. It is promised that in the kingdom of Christ Israel shall dwell safely, Jer 23:6.

5. Never were people so well provided for: The fountain of Jacob (that is, the present generation of that people, which is as the fountain to all the streams that shall hereafter descend and be derived from it) shall now presently be fixed upon a good land. The eye of Jacob (so it might be read, for the same word signifies a fountain and an eye) is upon the land of corn and wine, that is, where they now lay encamped they had Canaan in their eye, it was just before their faces, on the other side the river, and they would have it in their hands and under their feet quickly. This land upon which they had set their eye was blessed both with the fatness of the earth and the dew of heaven; it was a land of corn and wine, substantial and useful productions: also his heavens (as if the heavens were particularly designed to be blessings to that land) shall drop down dew, without which, though the soil were ever so good, the corn and wine would soon fail. Every Israelite indeed has his eye, the eye of faith, upon the better country, the heavenly Canaan, which is richly replenished with better things than corn and wine.

6. Never were people so well helped. If they were in any strait, God himself rode upon the heavens for their help, Deu 33:26. And they were a people saved by the Lord, Deu 33:29. If they were in danger of any harm, or in want of any good, they had an eternal God to go to, an almighty power to trust to; nothing could hurt those whom God helped, nor was it possible that the people should perish which was saved by the Lord. Those that are added to the gospel Israel are such as shall be saved, Act 2:47.

7. Never were people so well armed. God himself was the shield of their help by whom they were armed defensively, and sufficiently guarded against all assailants: and he was the sword of their excellency, by whom they were armed offensively, and made both formidable and successful in all their wars. God is called the sword of their excellency because, in fighting for them, he made them to excel other people, or because in all he did for them he had an eye to his sanctuary among them, which is called the excellency of Jacob, Psa 47:4; Eze 24:21; Amo 6:8. Those in whose hearts is the excellency of holiness have God himself for their shield and sword - are defended by the whole armour of God; his word is their sword, and faith in it is their shield, Eph 6:16, Eph 6:17.

8. Never were people so well assured of victory over their enemies: They shall be found liars unto thee; That is, "shall be forced to submit to thee sorely against their will, so that it will be but a counterfeit submission; yet the point shall be gained, for thou shalt tread upon their necks "(so the Septuagint), which we find done, Jos 10:24. "Thou shalt tread down their strong-holds, be they ever so high, and trample upon their palaces and temples, though esteemed ever so sacred. If thy enemies be found liars to thee "(so some read it), " thou shalt tread upon their high places; if they will not be held by the bonds of leagues and treaties, they shall be broken by the force of war."Thus shall the God of peace tread Satan under the feet of all believers, and shall do it shortly, Rom 16:20.

Now lay all this together, and then you will say, Happy art thou, O Israel! Who is like unto thee, O people! Thrice happy the people whose God is the Lord.

Keil-Delitzsch: Deu 33:26-29

The conclusion of the blessing corresponds to the introduction. As Moses commenced with the glorious fact of the founding of the kingdom of Jehovah in Israel, as the firm foundation of the salvation of His people, so he also concludes with a reference to the Lord their eternal refuge, and with a congratulation of Israel which could find refuge in such a God.

Deu 33:26-27

"Who is as God, a righteous nation, who rides in heaven to thy help, and in His exaltation upon the clouds. Abiding is the God of olden time, and beneath are everlasting arms: and He drives the enemy before thee, and says, Destroy." The meaning is: No other nation has a God who rules in heaven with almighty power, and is a refuge and help to his people against every foe. Jeshurun is a vocative, and the alteration of כּאל into כּאל , "as the God of Jeshurun,"according to the ancient versions, is to be rejected on the simple ground that the expression"in thy help,"which follows immediately afterwards, is an address to Israel. Riding upon the heaven and the clouds is a figure used to denote the unlimited omnipotence with which God rules the world out of heaven, and is the helper of His people. "In thy help,"i.e., as thy helper. This God is a dwelling to His people. מענה , like the masculine מעון in Psa 90:1, and Psa 91:9, signifies "dwelling,"- a genuine Mosaic figure, to which, in all probability, the houseless wandering of the people in the desert, which made them feel the full worth of a dwelling, first gave rise. The figure not only implies that God grants protection and a refuge to His people in the storms of life (Psa 91:1-2, cf. Isa 4:6), but also that He supplies His people with everything that can afford a safe abode. "The God of old,"i.e., who has proved Himself to be God from the very beginning of the world (vid., Psa 90:1; Hab 1:12). The expression"underneath"is to be explained from the antithesis to the heaven where God is enthroned above mankind. He who is enthroned in heaven above is also the God who is with His people upon the earth below, and holds and bars them in His arms. "Everlasting arms"are arms whose strength is never exhausted. There is no need to supply "thee"after "underneath;"the expression should rather be left in its general form, "upon the earth beneath."The reference to Israel is obvious from the context. The driving of the enemy before Israel is not to be restricted to the rooting out of the Canaanites, but applies to every enemy of the congregation of the Lord.

Deu 33:28

"And Israel dwells safely, alone the fountain of Jacob, in a land full of corn and wine; his heavens also drop down dew." Because the God of old was the dwelling and help of Israel, it dwelt safely and separate from the other nations, in a land abounding with corn and wine. "The fountain of Jacob"is parallel to "Israel;"" alone (separate) dwells the fountain of Jacob ."This title is given to Israel as having sprung from the patriarch Jacob, in whom it had its source. A similar expression occurs in Psa 68:27. It completely destroys the symmetry of the clauses of the verse to connect the words, as Luther does, with what follows, in the sense of"the eye of Jacob is directed upon a land."The construction of שׁכן with אל , to dwell into a land, may be explained on the ground that the dwelling involves the idea of spreading out over the land. On the"land of corn,"etc., see Deu 8:7 and Deu 8:8. אף is emphatic: yea his heaven, i.e., the heaven of this land drops down dew (vid., Gen 27:28). Israel was to be congratulated upon this.

Deu 33:29

" Hail to thee, O Israel! who is like thee, a people saved in the Lord, the shield of thy help, and who (is) the sword of thine eminence. Thine enemies will deny themselves to thee, and thou ridest upon their heights .""Saved;"not merely delivered from danger and distress, but in general endowed with salvation (like Zec 9:9; see also Isa 45:17). The salvation of Israel rested in the Lord, as the ground out of which it grew, from which it descended, because the Lord was its help and shield, as He had already promised Abraham (Gen 15:1), and "the sword of his eminence,"i.e., the sword which had fought for the eminence of Israel. But because the Lord was Israel's shield and sword, or, so to speak, both an offensive and defensive weapon, his enemies denied themselves to him, i.e., feigned friendship, did not venture to appear openly as enemies (for the meaning "feign,"act the hypocrite, see Psa 18:45; Psa 81:16). But Israel would ride upon their heights, the high places of their land, i.e., would triumph over all its foes (see at Deu 32:13).

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

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

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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.