mh_parser/vol_split/5 - Deuteronomy/Chapter 33.xml

<div2 id="Deu.xxxiv" n="xxxiv" next="Deu.xxxv" prev="Deu.xxxiii" progress="98.22%" title="Chapter XXXIII">
<h2 id="Deu.xxxiv-p0.1">D E U T E R O N O M Y</h2>
<h3 id="Deu.xxxiv-p0.2">CHAP. XXXIII.</h3>
<p class="intro" id="Deu.xxxiv-p1">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, <scripRef id="Deu.xxxiv-p1.1" osisRef="Bible:Deut.33.2-Deut.33.5" parsed="|Deut|33|2|33|5" passage="De 33:2-5">ver. 2-5</scripRef>. II. He pronounces a
blessing upon each tribe, which is both a prayer for and a prophecy
of their felicity. 1. Reuben, <scripRef id="Deu.xxxiv-p1.2" osisRef="Bible:Deut.33.6" parsed="|Deut|33|6|0|0" passage="De 33:6">ver.
6</scripRef>. 2. Judah, <scripRef id="Deu.xxxiv-p1.3" osisRef="Bible:Deut.33.7" parsed="|Deut|33|7|0|0" passage="De 33:7">ver.
7</scripRef>. 3. Levi, <scripRef id="Deu.xxxiv-p1.4" osisRef="Bible:Deut.33.8-Deut.33.11" parsed="|Deut|33|8|33|11" passage="De 33:8-11">ver.
8-11</scripRef>. 4. Benjamin, <scripRef id="Deu.xxxiv-p1.5" osisRef="Bible:Deut.33.42" parsed="|Deut|33|42|0|0" passage="De 33:42">ver.
42</scripRef>. 5. Joseph, <scripRef id="Deu.xxxiv-p1.6" osisRef="Bible:Deut.33.13-Deut.33.17" parsed="|Deut|33|13|33|17" passage="De 33:13-17">ver.
13-17</scripRef>. 6. Zebulun and Issachar, <scripRef id="Deu.xxxiv-p1.7" osisRef="Bible:Deut.33.18-Deut.33.19" parsed="|Deut|33|18|33|19" passage="De 33:18,19">ver. 18, 19</scripRef>. 7. Gad, <scripRef id="Deu.xxxiv-p1.8" osisRef="Bible:Deut.33.20-Deut.33.21" parsed="|Deut|33|20|33|21" passage="De 33:20,21">ver. 20, 21</scripRef>. 8. Dan, <scripRef id="Deu.xxxiv-p1.9" osisRef="Bible:Deut.33.22" parsed="|Deut|33|22|0|0" passage="De 33:22">ver. 22</scripRef>. 9. Naphtali, <scripRef id="Deu.xxxiv-p1.10" osisRef="Bible:Deut.33.23" parsed="|Deut|33|23|0|0" passage="De 33:23">ver. 23</scripRef>. 10. Asher, <scripRef id="Deu.xxxiv-p1.11" osisRef="Bible:Deut.33.24-Deut.33.25" parsed="|Deut|33|24|33|25" passage="De 33:24,25">ver. 24, 25</scripRef>. 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, <scripRef id="Deu.xxxiv-p1.12" osisRef="Bible:Deut.33.26-Deut.33.29" parsed="|Deut|33|26|33|29" passage="De 33:26-29">ver. 26</scripRef>, &amp;c.</p>
<scripCom id="Deu.xxxiv-p1.13" osisRef="Bible:Deut.33" parsed="|Deut|33|0|0|0" passage="De 33" type="Commentary"/>
<scripCom id="Deu.xxxiv-p1.14" osisRef="Bible:Deut.33.1-Deut.33.5" parsed="|Deut|33|1|33|5" passage="De 33:1-5" type="Commentary"/><div class="Commentary" id="Bible:Deut.33.1-Deut.33.5">
<h4 id="Deu.xxxiv-p1.15">Moses's Blessing on Israel. (<span class="smallcaps" id="Deu.xxxiv-p1.16">b. c.</span> 1451.)</h4>
<p class="passage" id="Deu.xxxiv-p2">1 And this <i>is</i> the blessing, wherewith
Moses the man of God blessed the children of Israel before his
death.   2 And he said, The <span class="smallcaps" id="Deu.xxxiv-p2.1">Lord</span> came from Sinai, and rose up from Seir unto
them; he shined forth from mount Paran, and he came with ten
thousands of saints: from his right hand <i>went</i> a fiery law
for them.   3 Yea, he loved the people; all his saints
<i>are</i> in thy hand: and they sat down at thy feet; <i>every
one</i> shall receive of thy words.   4 Moses commanded us a
law, <i>even</i> the inheritance of the congregation of Jacob.
  5 And he was king in Jeshurun, when the heads of the people
<i>and</i> the tribes of Israel were gathered together.</p>
<p class="indent" id="Deu.xxxiv-p3">The <scripRef id="Deu.xxxiv-p3.1" osisRef="Bible:Deut.33.1" parsed="|Deut|33|1|0|0" passage="De 33:1">first
verse</scripRef> 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 (<scripRef id="Deu.xxxiv-p3.2" osisRef="Bible:Luke.24.50" parsed="|Luke|24|50|0|0" passage="Lu 24:50">Luke xxiv. 50</scripRef>), like Moses here, in token of
parting as friends. Moses blessed them, 1. As a prophet—a <i>man
of God.</i> 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
<i>prophet's reward.</i> In this blessing Moses not only expresses
his good wishes to this people, but by the spirit of prophecy
foretells 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 (<scripRef id="Deu.xxxiv-p3.3" osisRef="Bible:Gen.49.1" parsed="|Gen|49|1|0|0" passage="Ge 49:1">Gen. xlix.
1</scripRef>), 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.</p>
<p class="indent" id="Deu.xxxiv-p4">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.</p>
<p class="indent" id="Deu.xxxiv-p5">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, <scripRef id="Deu.xxxiv-p5.1" osisRef="Bible:Deut.33.2" parsed="|Deut|33|2|0|0" passage="De 33:2"><i>v.</i>
2</scripRef>. 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, <scripRef id="Deu.xxxiv-p5.2" osisRef="Bible:Hab.3.3-Hab.3.4 Bible:Ps.18.7-Ps.18.9" parsed="|Hab|3|3|3|4;|Ps|18|7|18|9" passage="Hab 3:3,4,Ps 18:7-9">Hab. iii. 3, 4; Ps. xviii. 7-9</scripRef>.
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, <i>Thou
shalt not kill.</i> Then he offered it on Mount Paran to the
Ishmaelites, but they also refused it, because they found in it,
<i>Thou shalt not steal;</i> and then he came to Mount Sinai and
offered it to Israel, and they said, <i>All that the Lord shall say
we will do.</i>" 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, <scripRef id="Deu.xxxiv-p5.3" osisRef="Bible:Jude.1.14" parsed="|Jude|1|14|0|0" passage="Jude 1:14">Jude 14</scripRef>. These were the angels, those
<i>chariots of God in the midst of which</i> the Lord was, on
<i>that holy place,</i> <scripRef id="Deu.xxxiv-p5.4" osisRef="Bible:Ps.68.17" parsed="|Ps|68|17|0|0" passage="Ps 68:17">Ps. lxviii.
17</scripRef>. They attended the divine majesty, and were employed
as his ministers in the solemnities of the day. Hence the law is
said to <i>be given by the disposition of angels,</i> <scripRef id="Deu.xxxiv-p5.5" osisRef="Bible:Acts.7.53 Bible:Heb.2.2" parsed="|Acts|7|53|0|0;|Heb|2|2|0|0" passage="Ac 7:53,Heb 2:2">Acts vii. 53; Heb. ii. 2</scripRef>.</p>
<p class="indent" id="Deu.xxxiv-p6">II. He gave them his law, which is, 1.
Called <i>a fiery law,</i> because it was given them <i>out of the
midst of the fire</i> (<scripRef id="Deu.xxxiv-p6.1" osisRef="Bible:Deut.4.33" parsed="|Deut|4|33|0|0" passage="De 4:33">Deut. iv.
33</scripRef>), 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 <i>go from his
right hand,</i> 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:
<i>Yea, he loved the people</i> (<scripRef id="Deu.xxxiv-p6.2" osisRef="Bible:Deut.33.32" parsed="|Deut|33|32|0|0" passage="De 33:32"><i>v.</i> 32</scripRef>), and therefore, though it was a
fiery law, yet it is said to <i>go for them</i> (<scripRef id="Deu.xxxiv-p6.3" osisRef="Bible:Deut.33.2" parsed="|Deut|33|2|0|0" passage="De 33:2"><i>v.</i> 2</scripRef>), 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 <i>laid
them in his bosom;</i> so the word signifies, which denotes not
only the dearest love, but the most tender and careful protection.
<i>All his saints are in his hand.</i> 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, <scripRef id="Deu.xxxiv-p6.4" osisRef="Bible:Deut.4.33" parsed="|Deut|4|33|0|0" passage="De 4:33"><i>ch.</i> iv. 33</scripRef>. 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, <scripRef id="Deu.xxxiv-p6.5" osisRef="Bible:Rev.1.16" parsed="|Rev|1|16|0|0" passage="Re 1:16">Rev. i. 16</scripRef>.
Note, God has all his saints in his hand; and, though there are
<i>ten thousands of his saints</i> (<scripRef id="Deu.xxxiv-p6.6" osisRef="Bible:Deut.33.2" parsed="|Deut|33|2|0|0" passage="De 33:2"><i>v.</i> 2</scripRef>), 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 <i>none can pluck them out of his
hand,</i> <scripRef id="Deu.xxxiv-p6.7" osisRef="Bible:John.10.28" parsed="|John|10|28|0|0" passage="Joh 10:28">John x. 28</scripRef>.</p>
<p class="indent" id="Deu.xxxiv-p7">III. He disposed them to receive the law
which he gave them: <i>They sat down at thy feet,</i> 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 <i>struck to thy feet,</i> so some read it; namely,
by the terrors of Mount Sinai, which greatly humbled them for the
present, <scripRef id="Deu.xxxiv-p7.1" osisRef="Bible:Exod.20.19" parsed="|Exod|20|19|0|0" passage="Ex 20:19">Exod. xx. 19</scripRef>.
Every one then stood ready to receive God's words, and did so again
when the law was publicly read to them, as <scripRef id="Deu.xxxiv-p7.2" osisRef="Bible:John.8.34" parsed="|John|8|34|0|0" passage="Joh 8:34">Josh. viii. 34</scripRef>. It is a great privilege when
we have heard the words of God to have opportunity of hearing them
again. <scripRef id="Deu.xxxiv-p7.3" osisRef="Bible:John.17.26" parsed="|John|17|26|0|0" passage="Joh 17:26">John xvii. 26</scripRef>, <i>I
have declared thy name, and will declare it.</i> So Israel not only
had received the law, but should still receive it by their prayers,
and other lively oracles. The people are taught (<scripRef id="Deu.xxxiv-p7.4" osisRef="Bible:Deut.33.4-Deut.33.5" parsed="|Deut|33|4|33|5" passage="De 33:4,5"><i>v.</i> 4, 5</scripRef>), 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, <i>The children of Israel said, Moses
commanded us a law.</i> And the Jews say that as soon as a child
was able to speak his father was obliged to teach him these words:
<i>Moses commanded us a law, even the inheritance of the
congregation of Jacob.</i></p>
<p class="indent" id="Deu.xxxiv-p8">1. They are taught to speak with great
respect of the law, and to call it <i>the inheritance of the
congregation of Jacob.</i> 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 (<scripRef id="Deu.xxxiv-p8.1" osisRef="Bible:Ps.147.20" parsed="|Ps|147|20|0|0" passage="Ps 147:20">Ps. cxlvii. 20</scripRef>), 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
<i>inheritance</i> 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 <scripRef id="Deu.xxxiv-p8.2" osisRef="Bible:Ps.119.111" parsed="|Ps|119|111|0|0" passage="Ps 119:111">Ps. cxix. 111</scripRef>.</p>
<p class="indent" id="Deu.xxxiv-p9">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 <i>sons of Moses,</i>
as the priests were the <i>sons of Aaron.</i> (1.) They must own
Moses a great benefactor to their nation, in that he <i>commanded
them the law;</i> for, though it came from the hand of God, it went
through the hand of Moses. (2.) <i>He was king in Jeshurun. Having
commanded them the law,</i> 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
<i>heads of the people were gathered together</i> 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
<i>Jeshurun,</i> an upright people, and till they rejected him,
<scripRef id="Deu.xxxiv-p9.1" osisRef="Bible:1Sam.12.12" parsed="|1Sam|12|12|0|0" passage="1Sa 12:12">1 Sam. xii. 12</scripRef>. 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.</p>
</div><scripCom id="Deu.xxxiv-p9.2" osisRef="Bible:Deut.33.6-Deut.33.7" parsed="|Deut|33|6|33|7" passage="De 33:6-7" type="Commentary"/><div class="Commentary" id="Bible:Deut.33.6-Deut.33.7">
<p class="passage" id="Deu.xxxiv-p10">6 Let Reuben live, and not die; and let
<i>not</i> his men be few.   7 And this <i>is the blessing</i>
of Judah: and he said, Hear, <span class="smallcaps" id="Deu.xxxiv-p10.1">Lord</span>,
the voice of Judah, and bring him unto his people: let his hands be
sufficient for him; and be thou a help <i>to him</i> from his
enemies.</p>
<p class="indent" id="Deu.xxxiv-p11">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, <scripRef id="Deu.xxxiv-p11.1" osisRef="Bible:Deut.33.6" parsed="|Deut|33|6|0|0" passage="De 33:6"><i>v.</i>
6</scripRef>. Moses desires and foretells, 1. The preserving of this
tribe. Though a frontier tribe on the other side Jordan, yet,
"<i>Let it live,</i> 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 <i>go over armed before their
brethren,</i> <scripRef id="Deu.xxxiv-p11.2" osisRef="Bible:Num.32.27" parsed="|Num|32|27|0|0" passage="Nu 32:27">Num. xxxii.
27</scripRef>. "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." <i>Let Reuben live and not
die, though his men be few;</i> so bishop Patrick, thinks it may be
rendered. "Though he must not expect to flourish (<scripRef id="Deu.xxxiv-p11.3" osisRef="Bible:Gen.49.4" parsed="|Gen|49|4|0|0" passage="Ge 49:4">Gen. xlix. 4</scripRef>), yet let him not
perish." All the Chaldee paraphrasts refer this to the other world:
<i>Let Reuben live in life eternal, and not die the second
death,</i> so Onkelos. <i>Let Reuben live in this world, and not
die that death which the wicked die in the world to come,</i> so
Jonathan and the Jerusalem Targum.</p>
<p class="indent" id="Deu.xxxiv-p12">II. The blessing of Judah, which is put
before Levi because our <i>Loud sprang out of Judah,</i> and (as
Dr. Lightfoot says) because of the dignity of the kingdom above the
priesthood. The blessing (<scripRef id="Deu.xxxiv-p12.1" osisRef="Bible:Deut.33.7" parsed="|Deut|33|7|0|0" passage="De 33:7"><i>v.</i>
7</scripRef>) 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, <scripRef id="Deu.xxxiv-p12.2" osisRef="Bible:2Chr.13.14-2Chr.13.15" parsed="|2Chr|13|14|13|15" passage="2Ch 13:14,15">2 Chron. xiii. 14, 15</scripRef>), 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: <i>let his hands be sufficient for him</i> 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 <i>would hear his prayers,</i> <scripRef id="Deu.xxxiv-p12.3" osisRef="Bible:Ps.20.1" parsed="|Ps|20|1|0|0" passage="Ps 20:1">Ps. xx. 1</scripRef> (and Christ was <i>heard
always,</i> <scripRef id="Deu.xxxiv-p12.4" osisRef="Bible:John.11.42" parsed="|John|11|42|0|0" passage="Joh 11:42">John xi. 42</scripRef>),
that he would give him victory over his enemies, and success in his
great undertakings. See <scripRef id="Deu.xxxiv-p12.5" osisRef="Bible:Ps.89.20-Ps.89.28" parsed="|Ps|89|20|89|28" passage="Ps 89:20-28">Ps. lxxxix.
20</scripRef>, &amp;c. And that prayer that God would <i>bring him
to his people</i> seems to refer to Jacob's prophecy concerning
Shiloh, That <i>to him should the gathering of the people be,</i>
<scripRef id="Deu.xxxiv-p12.6" osisRef="Bible:Gen.49.10" parsed="|Gen|49|10|0|0" passage="Ge 49:10">Gen. xlix. 10</scripRef>. 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 LXX.
join Simeon with Reuben: <i>Let Reuben live and not die; and let
Simeon be many in number.</i></p>
</div><scripCom id="Deu.xxxiv-p12.7" osisRef="Bible:Deut.33.8-Deut.33.11" parsed="|Deut|33|8|33|11" passage="De 33:8-11" type="Commentary"/><div class="Commentary" id="Bible:Deut.33.8-Deut.33.11">
<p class="passage" id="Deu.xxxiv-p13">8 And of Levi he said, <i>Let</i> thy Thummim
and thy Urim <i>be</i> with thy holy one, whom thou didst prove at
Massah, <i>and with</i> whom thou didst strive at the waters of
Meribah;   9 Who said unto his father and to his mother, I
have not seen him; neither did he acknowledge his brethren, nor
knew his own children: for they have observed thy word, and kept
thy covenant.   10 They shall teach Jacob thy judgments, and
Israel thy law: they shall put incense before thee, and whole burnt
sacrifice upon thine altar.   11 Bless, <span class="smallcaps" id="Deu.xxxiv-p13.1">Lord</span>, his substance, and accept the work of his
hands: smite through the loins of them that rise against him, and
of them that hate him, that they rise not again.</p>
<p class="indent" id="Deu.xxxiv-p14">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.</p>
<p class="indent" id="Deu.xxxiv-p15">I. To the high priest, here called God's
<i>holy one</i> (<scripRef id="Deu.xxxiv-p15.1" osisRef="Bible:Deut.33.8" parsed="|Deut|33|8|0|0" passage="De 33:8"><i>v.</i>
8</scripRef>), because his office was holy, in token of which,
<i>Holiness to the Lord</i> 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, (<scripRef id="Deu.xxxiv-p15.2" osisRef="Bible:Exod.17.7" parsed="|Exod|17|7|0|0" passage="Ex 17:7">Exod. xvii. 7</scripRef>), 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
<i>found perfect and faithful,</i> and <i>stood in the trial;</i>
therefore not that, <scripRef id="Deu.xxxiv-p15.3" osisRef="Bible:Num.20.2" parsed="|Num|20|2|0|0" passage="Nu 20:2">Num. xx.
2</scripRef>. He prays that the office of the high priest might
ever remain: <i>Let thy thummim and thy urim be with him.</i> It
was given him for some eminent piece of service, as appears,
<scripRef id="Deu.xxxiv-p15.4" osisRef="Bible:Mal.2.5" parsed="|Mal|2|5|0|0" passage="Mal 2:5">Mal. ii. 5</scripRef>. "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. <i>Thummim</i> signifies <i>integrity,</i> and
<i>Urim illumination:</i> 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.</p>
<p class="indent" id="Deu.xxxiv-p16">II. To the inferior priests and Levites,
<scripRef id="Deu.xxxiv-p16.1" osisRef="Bible:Deut.33.9-Deut.33.11" parsed="|Deut|33|9|33|11" passage="De 33:9-11"><i>v.</i> 9-11</scripRef>.</p>
<p class="indent" id="Deu.xxxiv-p17">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 (<scripRef id="Deu.xxxiv-p17.1" osisRef="Bible:Exod.32.26-Exod.32.28" parsed="|Exod|32|26|32|28" passage="Ex 32:26-28">Exod. xxxii. 26</scripRef>, &amp;c.), 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 <i>stand up for God
against the evil-doers,</i> 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, <scripRef id="Deu.xxxiv-p17.2" osisRef="Bible:Num.26.11" parsed="|Num|26|11|0|0" passage="Nu 26:11">Num. xxvi. 11</scripRef>. Also to Phinehas, who
<i>executed judgment,</i> and <i>stayed the plague.</i> 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 <i>observe God's word,</i> and
keep the <i>covenant of priesthood.</i> 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, <scripRef id="Deu.xxxiv-p17.3" osisRef="Bible:Acts.21.13 Bible:Acts.20.24" parsed="|Acts|21|13|0|0;|Acts|20|24|0|0" passage="Ac 21:13,Ac 20:24">Acts xxi. 13; xx. 24</scripRef>. Our Lord Jesus
knew not his mother and his brethren when they would have taken him
off from his work, <scripRef id="Deu.xxxiv-p17.4" osisRef="Bible:Matt.12.48" parsed="|Matt|12|48|0|0" passage="Mt 12:48">Matt. xii.
48</scripRef>.</p>
<p class="indent" id="Deu.xxxiv-p18">2. He confirms the commission granted to
this tribe to minister in holy things, which was the recompence of
their zeal and fidelity, <scripRef id="Deu.xxxiv-p18.1" osisRef="Bible:Deut.33.10" parsed="|Deut|33|10|0|0" passage="De 33:10"><i>v.</i>
10</scripRef>. (1.) They were to deal for God with the people:
"<i>They shall teach Jacob thy judgments and Israel thy laws,</i>
both as preachers in thy religious assemblies, reading and
expounding the law (<scripRef id="Deu.xxxiv-p18.2" osisRef="Bible:Neh.8.7-Neh.8.8" parsed="|Neh|8|7|8|8" passage="Ne 8:7,8">Neh. viii. 7,
8</scripRef>), and as judges, determining doubtful and difficult
cases that were brought before them," <scripRef id="Deu.xxxiv-p18.3" osisRef="Bible:2Chr.17.8-2Chr.17.9" parsed="|2Chr|17|8|17|9" passage="2Ch 17:8,9">2 Chron. xvii. 8, 9</scripRef>. The priests' lips kept
this knowledge for the use of the people, who were to ask the law
at their mouth, <scripRef id="Deu.xxxiv-p18.4" osisRef="Bible:Mal.2.7" parsed="|Mal|2|7|0|0" passage="Mal 2:7">Mal. ii. 7</scripRef>.
Even Haggai, a prophet, consulted the priests in a case of
conscience, <scripRef id="Deu.xxxiv-p18.5" osisRef="Bible:Hag.2.11-Hag.2.13" parsed="|Hag|2|11|2|13" passage="Hag 2:11-13">Hag. ii. 11</scripRef>,
&amp;c. 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 <scripRef id="Deu.xxxiv-p18.6" osisRef="Bible:Ezek.44.23-Ezek.44.24" parsed="|Ezek|44|23|44|24" passage="Eze 44:23,24">Ezek. xliv. 23, 24</scripRef>. (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.</p>
<p class="indent" id="Deu.xxxiv-p19">3. He prays for them, <scripRef id="Deu.xxxiv-p19.1" osisRef="Bible:Deut.33.11" parsed="|Deut|33|11|0|0" passage="De 33:11"><i>v.</i> 11</scripRef>. (1.) That God would prosper
them in their estates, and make that which was allotted them for
their maintenance comfortable to them. <i>Bless, Lord, his
substance.</i> 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.
<i>Bless, Lord, his virtue;</i> 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: "<i>Accept
the work of his hands,</i> 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 (<scripRef id="Deu.xxxiv-p19.2" osisRef="Bible:2Cor.5.9" parsed="|2Cor|5|9|0|0" passage="2Co 5:9">2 Cor. v.
9</scripRef>), 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: <i>Smite through the loins of those that
rise against him.</i> 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 (<scripRef id="Deu.xxxiv-p19.3" osisRef="Bible:1Sam.22.18" parsed="|1Sam|22|18|0|0" passage="1Sa 22:18">1 Sam. xxii.
18</scripRef>), and this filled the measure of his sin.</p>
</div><scripCom id="Deu.xxxiv-p19.4" osisRef="Bible:Deut.33" parsed="|Deut|33|0|0|0" passage="De 33" type="Commentary"/>
<scripCom id="Deu.xxxiv-p19.5" osisRef="Bible:Deut.33.12-Deut.33.17" parsed="|Deut|33|12|33|17" passage="De 33:12-17" type="Commentary"/><div class="Commentary" id="Bible:Deut.33.12-Deut.33.17">
<p class="passage" id="Deu.xxxiv-p20">12 <i>And</i> of Benjamin he said, The beloved
of the <span class="smallcaps" id="Deu.xxxiv-p20.1">Lord</span> shall dwell in safety by
him; <i>and the <span class="smallcaps" id="Deu.xxxiv-p20.2">Lord</span></i> shall cover
him all the day long, and he shall dwell between his shoulders.
  13 And of Joseph he said, Blessed of the <span class="smallcaps" id="Deu.xxxiv-p20.3">Lord</span> <i>be</i> his land, for the precious things
of heaven, for the dew, and for the deep that coucheth beneath,
  14 And for the precious fruits <i>brought forth</i> by the
sun, and for the precious things put forth by the moon,   15
And for the chief things of the ancient mountains, and for the
precious things of the lasting hills,   16 And for the
precious things of the earth and fulness thereof, and <i>for</i>
the good will of him that dwelt in the bush: let <i>the
blessing</i> come upon the head of Joseph, and upon the top of the
head of him <i>that was</i> separated from his brethren.   17
His glory <i>is like</i> the firstling of his bullock, and his
horns <i>are like</i> the horns of unicorns: with them he shall
push the people together to the ends of the earth: and they
<i>are</i> the ten thousands of Ephraim, and they <i>are</i> the
thousands of Manasseh.</p>
<p class="indent" id="Deu.xxxiv-p21">Here is, I. The blessing of Benjamin,
<scripRef id="Deu.xxxiv-p21.1" osisRef="Bible:Deut.33.12" parsed="|Deut|33|12|0|0" passage="De 33:12"><i>v.</i> 12</scripRef>. 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 <i>beloved of the
Lord,</i> and the father of this tribe was Jacob's beloved son, the
<i>son of his right hand.</i> 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 <i>dwell safely.</i> Note, Those are
safe whom God loves, <scripRef id="Deu.xxxiv-p21.2" osisRef="Bible:Ps.91.1" parsed="|Ps|91|1|0|0" passage="Ps 91:1">Ps. xci.
1</scripRef>. 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 (<scripRef id="Deu.xxxiv-p21.3" osisRef="Bible:Josh.18.28" parsed="|Josh|18|28|0|0" passage="Jos 18:28">Josh. xviii. 28</scripRef>); 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
<i>therefore</i> said to dwell <i>between his shoulders,</i>
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 (<scripRef id="Deu.xxxiv-p21.4" osisRef="Bible:Ps.125.2" parsed="|Ps|125|2|0|0" passage="Ps 125:2">Ps. cxxv. 2</scripRef>), which is often spoken of as a
place of refuge, <scripRef id="Deu.xxxiv-p21.5" osisRef="Bible:Ps.27.4-Ps.27.5 Bible:Neh.6.10" parsed="|Ps|27|4|27|5;|Neh|6|10|0|0" passage="Ps 27:4,5,Ne 6:10">Ps. xxvii.
4, 5; Neh. vi. 10</scripRef>. Benjamin, dwelling by the temple of
God, <i>dwelt in safety by him.</i> 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.</p>
<p class="indent" id="Deu.xxxiv-p22">II. The blessing of Joseph, including both
Manasseh and Ephraim. In Jacob's blessing (<scripRef id="Deu.xxxiv-p22.1" osisRef="Bible:Gen.49.1-Gen.49.27" parsed="|Gen|49|1|49|27" passage="Ge 49:1-27">Gen. xlix.</scripRef>) that of Joseph is the largest,
and so it is here; and thence Moses here borrows the title he gives
to Joseph (<scripRef id="Deu.xxxiv-p22.2" osisRef="Bible:Deut.33.16" parsed="|Deut|33|16|0|0" passage="De 33:16"><i>v.</i> 16</scripRef>),
that he was <i>separated from his brethren,</i> or, as it might be
read, <i>a Nazarite among them,</i> 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.</p>
<p class="indent" id="Deu.xxxiv-p23">1. Great plenty, <scripRef id="Deu.xxxiv-p23.1" osisRef="Bible:Deut.33.13-Deut.33.16" parsed="|Deut|33|13|33|16" passage="De 33:13-16"><i>v.</i> 13-16</scripRef>. In general: <i>Blessed of
the Lord be his land.</i> 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,</p>
<p class="indent" id="Deu.xxxiv-p24">(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, <i>the precious things of heaven;</i> 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 <i>the deep that coucheth beneath;</i> both are the <i>rivers
of God</i> (<scripRef id="Deu.xxxiv-p24.1" osisRef="Bible:Ps.65.9" parsed="|Ps|65|9|0|0" passage="Ps 65:9">Ps. lxv. 9</scripRef>), and
he made particularly the <i>fountains of waters,</i> <scripRef id="Deu.xxxiv-p24.2" osisRef="Bible:Rev.14.7" parsed="|Rev|14|7|0|0" passage="Re 14:7">Rev. xiv. 7</scripRef>. [3.] For the benign
influences of the heavenly bodies (<scripRef id="Deu.xxxiv-p24.3" osisRef="Bible:Deut.33.14" parsed="|Deut|33|14|0|0" passage="De 33:14"><i>v.</i> 14</scripRef>), <i>for the precious fruits</i>
(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," &amp;c. So some understand it.
[4.] For the fruitfulness even of their hills and mountains, which
in other countries used to be barren (<scripRef id="Deu.xxxiv-p24.4" osisRef="Bible:Deut.33.15" parsed="|Deut|33|15|0|0" passage="De 33:15"><i>v.</i> 15</scripRef>): Let them have <i>the chief
things of the ancient mountains;</i> 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 (<scripRef id="Deu.xxxiv-p24.5" osisRef="Bible:Hab.3.6" parsed="|Hab|3|6|0|0" passage="Hab 3:6">Hab.
iii. 6</scripRef>), but because the fruitfulness of them should
continue. [5.] For the productions of the lower grounds (<scripRef id="Deu.xxxiv-p24.6" osisRef="Bible:Deut.33.16" parsed="|Deut|33|16|0|0" passage="De 33:16"><i>v.</i> 16</scripRef>): <i>For the precious
things of the earth.</i> 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. <scripRef id="Deu.xxxiv-p24.7" osisRef="Bible:Job.28.5" parsed="|Job|28|5|0|0" passage="Job 28:5">Job xxviii. 5</scripRef>. <i>Out of it cometh
bread,</i> because out of it came our bodies, and to it they must
return. But what are the <i>precious things of the earth</i> 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 <i>spiritual blessings in heavenly things by Christ,</i>
the gifts, graces, and comforts of the Spirit.</p>
<p class="indent" id="Deu.xxxiv-p25">(2.) He crowns all with the good-will, or
favourable acceptance, of him that <i>dwelt in the bush</i>
(<scripRef id="Deu.xxxiv-p25.1" osisRef="Bible:Deut.33.16" parsed="|Deut|33|16|0|0" passage="De 33:16"><i>v.</i> 16</scripRef>), that is, of
God, that God who appeared to Moses in the bush that burned and was
not consumed (<scripRef id="Deu.xxxiv-p25.2" osisRef="Bible:Exod.3.2" parsed="|Exod|3|2|0|0" passage="Ex 3:2">Exod. iii. 2</scripRef>),
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: <i>the good-will of the shechinah in the bush;</i> so it
might be read, for <i>shechinah</i> signifies <i>that which
dwelleth;</i> and, though it was but a little while a dweller in
the bush, yet it continued to dwell with the people of Israel.
<i>My dweller in the bush;</i> 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 <i>the God of Abraham, Isaac, and Jacob,</i> 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, <scripRef id="Deu.xxxiv-p25.3" osisRef="Bible:Luke.20.37" parsed="|Luke|20|37|0|0" passage="Lu 20:37">Luke xx. 37</scripRef>. So that, when he prays for the
good-will of him that <i>dwelt in the bush,</i> 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, <i>as a backsliding heifer,</i> 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, <i>as
a lamb in a large place,</i> <scripRef id="Deu.xxxiv-p25.4" osisRef="Bible:Hos.4.16-Hos.4.17" parsed="|Hos|4|16|4|17" passage="Ho 4:16,17">Hos.
iv. 16, 17</scripRef>. [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 <i>though
the fig-tree do not blossom, and there be no fruit in the vine,</i>
<scripRef id="Deu.xxxiv-p25.5" osisRef="Bible:Hab.3.17-Hab.3.18" parsed="|Hab|3|17|3|18" passage="Hab 3:17,18">Hab. iii. 17, 18</scripRef>.</p>
<p class="indent" id="Deu.xxxiv-p26">2. Great power Joseph is here blessed with,
<scripRef id="Deu.xxxiv-p26.1" osisRef="Bible:Deut.33.17" parsed="|Deut|33|17|0|0" passage="De 33:17"><i>v.</i> 17</scripRef>. Here are
three instances of his power foretold: (1.) His authority among his
brethren: <i>His glory is like the firstling of his bullock,</i> 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 (<scripRef id="Deu.xxxiv-p26.2" osisRef="Bible:1Chr.5.1-1Chr.5.2" parsed="|1Chr|5|1|5|2" passage="1Ch 5:1,2">1 Chron. v. 1,
2</scripRef>), and to the firstling of <i>his</i> bullock, because
Bashan, which was in the lot of Manasseh, was famous for bulls and
cows, <scripRef id="Deu.xxxiv-p26.3" osisRef="Bible:Ps.22.12 Bible:Amos.4.1" parsed="|Ps|22|12|0|0;|Amos|4|1|0|0" passage="Ps 22:12,Am 4:1">Ps. xxii. 12; Amos iv.
1</scripRef>. (2.) His force against his enemies and victory over
them: <i>His horns are like the horn of a unicorn,</i> that is,
"The forces he shall bring into the field shall be very strong and
formidable, and <i>with them he shall push the people,</i>" that
is, "He shall overcome all that stand in his way." It appears from
the Ephraimites' contests, both with Gideon (<scripRef id="Deu.xxxiv-p26.4" osisRef="Bible:Judg.8.1" parsed="|Judg|8|1|0|0" passage="Jdg 8:1">Judg. viii. 1</scripRef>) and with Jephthah (<scripRef id="Deu.xxxiv-p26.5" osisRef="Bible:Judg.12.1" parsed="|Judg|12|1|0|0" passage="Jdg 12:1">Judg. xii. 1</scripRef>), 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 <i>armed,
turning back in the day of battle</i> (<scripRef id="Deu.xxxiv-p26.6" osisRef="Bible:Ps.78.9-Ps.78.10" parsed="|Ps|78|9|78|10" passage="Ps 78:9,10">Ps. lxxviii. 9, 10</scripRef>); for, though here
pronounced <i>strong and bold as unicorns,</i> 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, <scripRef id="Deu.xxxiv-p26.7" osisRef="Bible:Gen.48.19" parsed="|Gen|48|19|0|0" passage="Ge 48:19">Gen. xlviii. 19</scripRef>.
<i>They are the ten thousands of Ephraim, and the thousands of
Manasseh.</i> Jonathan's Targum applies it to the ten thousands of
Canaanites conquered by Joshua, who was of the tribe of Ephraim.
And the gloss of the Jerusalem Targum upon the former part of
<scripRef id="Deu.xxxiv-p26.8" osisRef="Bible:Deut.33.17" parsed="|Deut|33|17|0|0" passage="De 33:17">this verse</scripRef> 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."</p>
</div><scripCom id="Deu.xxxiv-p26.9" osisRef="Bible:Deut.33" parsed="|Deut|33|0|0|0" passage="De 33" type="Commentary"/>
<scripCom id="Deu.xxxiv-p26.10" osisRef="Bible:Deut.33.18-Deut.33.21" parsed="|Deut|33|18|33|21" passage="De 33:18-21" type="Commentary"/><div class="Commentary" id="Bible:Deut.33.18-Deut.33.21">
<p class="passage" id="Deu.xxxiv-p27">18 And of Zebulun he said, Rejoice, Zebulun, in
thy going out; and, Issachar, in thy tents.   19 They shall
call the people unto the mountain; there they shall offer
sacrifices of righteousness: for they shall suck <i>of</i> the
abundance of the seas, and <i>of</i> treasures hid in the sand.
  20 And of Gad he said, Blessed <i>be</i> he that enlargeth
Gad: he dwelleth as a lion, and teareth the arm with the crown of
the head.   21 And he provided the first part for himself,
because there, <i>in</i> a portion of the lawgiver, <i>was he</i>
seated; and he came with the heads of the people, he executed the
justice of the <span class="smallcaps" id="Deu.xxxiv-p27.1">Lord</span>, and his
judgments with Israel.</p>
<p class="indent" id="Deu.xxxiv-p28">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,</p>
<p class="indent" id="Deu.xxxiv-p29">1. That they should both have a comfortable
settlement and employment, <scripRef id="Deu.xxxiv-p29.1" osisRef="Bible:Deut.33.18" parsed="|Deut|33|18|0|0" passage="De 33:18"><i>v.</i>
18</scripRef>. 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 <i>Zebulun jeoparded their lives in the high
places of the field,</i> <scripRef id="Deu.xxxiv-p29.2" osisRef="Bible:Judg.5.18" parsed="|Judg|5|18|0|0" passage="Jdg 5:18">Judg. v.
18</scripRef>), or rather to sea, for Zebulun was a <i>haven of
ships,</i> <scripRef id="Deu.xxxiv-p29.3" osisRef="Bible:Gen.49.13" parsed="|Gen|49|13|0|0" passage="Ge 49:13">Gen. xlix. 13</scripRef>.
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, <scripRef id="Deu.xxxiv-p29.4" osisRef="Bible:Gen.49.14-Gen.49.15" parsed="|Gen|49|14|49|15" passage="Ge 49:14,15">Gen. xlix. 14, 15</scripRef>. 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. <i>If the whole body were an eye, where
were the hearing?</i> <scripRef id="Deu.xxxiv-p29.5" osisRef="Bible:1Cor.12.17" parsed="|1Cor|12|17|0|0" passage="1Co 12:17">1 Cor. xii.
17</scripRef>. 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
<i>Issachar rejoice in his tents,</i> 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.
<i>This is the gift of God,</i> <scripRef id="Deu.xxxiv-p29.6" osisRef="Bible:Eccl.5.19" parsed="|Eccl|5|19|0|0" passage="Ec 5:19">Eccl.
v. 19</scripRef>.</p>
<p class="indent" id="Deu.xxxiv-p30">2. That they should both be serviceable in
their places to the honour of God and the interests of religion in
the nation (<scripRef id="Deu.xxxiv-p30.1" osisRef="Bible:Deut.33.19" parsed="|Deut|33|19|0|0" passage="De 33:19"><i>v.</i> 19</scripRef>):
<i>They shall call the people to the mountain,</i> that is, to the
<i>temple,</i> 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:—</p>
<p class="indent" id="Deu.xxxiv-p31">(1.) They shall invite others to his
service. <i>Call the people to the mountain.</i> [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 (<scripRef id="Deu.xxxiv-p31.1" osisRef="Bible:Matt.4.14-Matt.4.15" parsed="|Matt|4|14|4|15" passage="Mt 4:14,15">Matt. iv. 14, 15</scripRef>); then they
<i>called the people to the mountain,</i> that is, to the kingdom
of the Messiah, which is called the <i>mountain of the Lord's
house,</i> <scripRef id="Deu.xxxiv-p31.2" osisRef="Bible:Isa.2.2" parsed="|Isa|2|2|0|0" passage="Isa 2:2">Isa. ii. 2</scripRef>. [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 <i>light</i> of
religion, those that with Issachar dwell in tents in the country
have more of the <i>life</i> and <i>heat</i> of it), and may
therefore with their zeal provoke those to a holy emulation that
have more knowledge (<scripRef id="Deu.xxxiv-p31.3" osisRef="Bible:Ps.122.1" parsed="|Ps|122|1|0|0" passage="Ps 122:1">Ps. cxxii.
1</scripRef>); 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, <i>Rejoice, Issachar, in the
tents of thy schools,</i> 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, <i>Rejoice, Issachar, when thou goest to
compute the times of the solemnities at Jerusalem;</i> for then
<i>the tribes of Israel shall be gathered to the mountain of the
house of the sanctuary.</i> 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 <i>they had understanding of
the times to know what Israel ought to do,</i> <scripRef id="Deu.xxxiv-p31.4" osisRef="Bible:1Chr.12.32" parsed="|1Chr|12|32|0|0" passage="1Ch 12:32">1 Chron. xii. 32</scripRef>. And the character which
follows (<scripRef id="Deu.xxxiv-p31.5" osisRef="Bible:Deut.33.33" parsed="|Deut|33|33|0|0" passage="De 33:33"><i>v.</i> 33</scripRef>) of
the men of Zebulun, that they were such as <i>went forth to battle,
expert in war,</i> 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.</p>
<p class="indent" id="Deu.xxxiv-p32">(2.) They shall not only invite others to
the service of God, but they shall abound in it themselves:
<i>There they shall offer sacrifices of righteousness.</i> 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 <i>go speedily to pray before the Lord,</i>
they shall say, <i>We will go also,</i> as it is <scripRef id="Deu.xxxiv-p32.1" osisRef="Bible:Zech.8.21" parsed="|Zech|8|21|0|0" passage="Zec 8:21">Zech. viii. 21</scripRef>. 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, <scripRef id="Deu.xxxiv-p32.2" osisRef="Bible:1Cor.16.2" parsed="|1Cor|16|2|0|0" passage="1Co 16:2">1 Cor. xvi.
2</scripRef>. [1.] It is here foretold that both these tribes
should grow rich. Zebulun that goes abroad shall <i>suck of the
abundance of the seas,</i> which are full breasts to the merchants,
while Issachar, that tarries at home, shall enrich himself with
<i>treasures hid in the sands,</i> 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 <i>calling the people to
the mount</i> is intimated by their <i>sucking of the abundance of
the seas,</i> for we have a like phrase used for the bringing in of
the nations to the church (<scripRef id="Deu.xxxiv-p32.3" osisRef="Bible:Isa.60.5" parsed="|Isa|60|5|0|0" passage="Isa 60:5">Isa. lx.
5</scripRef>), <i>The abundance of the sea shall be converted unto
thee,</i> and (<scripRef id="Deu.xxxiv-p32.4" osisRef="Bible:Deut.33.16" parsed="|Deut|33|16|0|0" passage="De 33:16"><i>v.</i>
16</scripRef>), <i>Thou shalt suck the milk of the Gentiles.</i> It
is foretold, [2.] That these tribes, being thus enriched, should
<i>consecrate their gain unto the Lord, and their substance unto
the Lord of the whole earth,</i> <scripRef id="Deu.xxxiv-p32.5" osisRef="Bible:Mic.4.13" parsed="|Mic|4|13|0|0" passage="Mic 4:13">Mic.
iv. 13</scripRef>. The <i>merchandise</i> of Zebulun, and the
<i>hire</i> of Issachar, shall be <i>holiness to the Lord</i>
(<scripRef id="Deu.xxxiv-p32.6" osisRef="Bible:Isa.23.18" parsed="|Isa|23|18|0|0" passage="Isa 23:18">Isa. xxiii. 18</scripRef>), for
thereof they shall <i>offer sacrifices of righteousness,</i> 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 <i>suck of the abundance of the seas,
and of the treasures hid in the sand,</i> ought to offer sacrifices
of righteousness proportionable.</p>
<p class="indent" id="Deu.xxxiv-p33">II. The blessing of the tribe of Gad comes
next, <scripRef id="Deu.xxxiv-p33.1" osisRef="Bible:Deut.33.20-Deut.33.21" parsed="|Deut|33|20|33|21" passage="De 33:20,21"><i>v.</i> 20, 21</scripRef>.
This was one of the tribes that was already seated on that side
Jordan where Moses now was. Now,</p>
<p class="indent" id="Deu.xxxiv-p34">1. He foretells what this tribe would be,
<scripRef id="Deu.xxxiv-p34.1" osisRef="Bible:Deut.33.20" parsed="|Deut|33|20|0|0" passage="De 33:20"><i>v.</i> 20</scripRef>. (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: <i>Blessed be he that enlargeth Gad.</i> We find how this
tribe was enlarged by their success in a war which it seems they
carried on very religiously against the Hagarites, <scripRef id="Deu.xxxiv-p34.2" osisRef="Bible:1Chr.5.19-1Chr.5.20 Bible:1Chr.5.22" parsed="|1Chr|5|19|5|20;|1Chr|5|22|0|0" passage="1Ch 5:19,20,22">1 Chron. v. 19, 20, 22</scripRef>. 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, <i>tear the arm with the crown of the head;</i> 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 <i>as the faces of lions,</i> <scripRef id="Deu.xxxiv-p34.3" osisRef="Bible:1Chr.12.8" parsed="|1Chr|12|8|0|0" passage="1Ch 12:8">1 Chron. xii. 8</scripRef>. 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.</p>
<p class="indent" id="Deu.xxxiv-p35">2. He commends this tribe for what they had
done and were now doing, <scripRef id="Deu.xxxiv-p35.1" osisRef="Bible:Deut.33.21" parsed="|Deut|33|21|0|0" passage="De 33:21"><i>v.</i>
21</scripRef>. (1.) They had done very wisely for themselves, when
they chose their lot with the first, in a country already
conquered: <i>He provided the first part for himself;</i> 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, <scripRef id="Deu.xxxiv-p35.2" osisRef="Bible:Num.32.2" parsed="|Num|32|2|0|0" passage="Nu 32:2">Num. xxxii. 2</scripRef>. 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) <i>covered</i> 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, <i>Men will praise thee when thou doest well for
thyself</i> (when thou providest first for thyself, as Gad did),
<scripRef id="Deu.xxxiv-p35.3" osisRef="Bible:Ps.49.18" parsed="|Ps|49|18|0|0" passage="Ps 49:18">Ps. xlix. 18</scripRef>. 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 <i>came with the heads of the people,</i>
before whom they went armed over Jordan, to <i>execute the justice
of the Lord</i> upon the Canaanites, under the conduct of Joshua,
to whom we afterwards find they solemnly vowed obedience, <scripRef id="Deu.xxxiv-p35.4" osisRef="Bible:Josh.1.12 Bible:Josh.1.16" parsed="|Josh|1|12|0|0;|Josh|1|16|0|0" passage="Jos 1:12,16">Josh. i. 12, 16</scripRef>. This was what
they undertook to do when they had their lot assigned them,
<scripRef id="Deu.xxxiv-p35.5" osisRef="Bible:Num.32.27" parsed="|Num|32|27|0|0" passage="Nu 32:27">Num. xxxii. 27</scripRef>. This they
did, <scripRef id="Deu.xxxiv-p35.6" osisRef="Bible:Josh.4.12" parsed="|Josh|4|12|0|0" passage="Jos 4:12">Josh. iv. 12</scripRef>. And,
when the wars of Canaan were ended, Joshua dismissed them with a
blessing, <scripRef id="Deu.xxxiv-p35.7" osisRef="Bible:Josh.22.7" parsed="|Josh|22|7|0|0" passage="Jos 22:7">Josh. xxii. 7</scripRef>.
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.</p>
</div><scripCom id="Deu.xxxiv-p35.8" osisRef="Bible:Deut.33.22-Deut.33.25" parsed="|Deut|33|22|33|25" passage="De 33:22-25" type="Commentary"/><div class="Commentary" id="Bible:Deut.33.22-Deut.33.25">
<p class="passage" id="Deu.xxxiv-p36">22 And of Dan he said, Dan <i>is</i> a lion's
whelp: he shall leap from Bashan.   23 And of Naphtali he
said, O Naphtali, satisfied with favour, and full with the blessing
of the <span class="smallcaps" id="Deu.xxxiv-p36.1">Lord</span>: possess thou the west
and the south.   24 And of Asher he said, <i>Let</i> Asher
<i>be</i> blessed with children; let him be acceptable to his
brethren, and let him dip his foot in oil.   25 Thy shoes
<i>shall be</i> iron and brass; and as thy days, <i>so shall</i>
thy strength <i>be.</i></p>
<p class="indent" id="Deu.xxxiv-p37">Here is, I. The blessing of Dan, <scripRef id="Deu.xxxiv-p37.1" osisRef="Bible:Deut.33.22" parsed="|Deut|33|22|0|0" passage="De 33:22"><i>v.</i> 22</scripRef>. 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.
<i>The Spirit of the Lord began to move him in the camp of Dan</i>
when he was very young, as <i>a lion's whelp,</i> 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 <scripRef id="Deu.xxxiv-p37.2" osisRef="Bible:Judg.18.27" parsed="|Judg|18|27|0|0" passage="Jdg 18:27">Judg.
xviii. 27</scripRef>. 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 <i>leap from Bashan.</i></p>
<p class="indent" id="Deu.xxxiv-p38">II. The blessing of Naphtali, <scripRef id="Deu.xxxiv-p38.1" osisRef="Bible:Deut.33.23" parsed="|Deut|33|23|0|0" passage="De 33:23"><i>v.</i> 23</scripRef>. 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 <i>satisfied with favour.</i>
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, <scripRef id="Deu.xxxiv-p38.2" osisRef="Bible:Gen.49.21" parsed="|Gen|49|21|0|0" passage="Ge 49:21">Gen. xlix. 21</scripRef>. 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 <i>full with the blessing of
the Lord,</i> 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 <i>in possession of
the sea and the south;</i> 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.</p>
<p class="indent" id="Deu.xxxiv-p39">III. The blessing of Asher, <scripRef id="Deu.xxxiv-p39.1" osisRef="Bible:Deut.33.24-Deut.33.25" parsed="|Deut|33|24|33|25" passage="De 33:24,25"><i>v.</i> 24, 25</scripRef>. Four things he
prays for and prophecies concerning this tribe, which carries
blessedness in its name; for Leah called the father of it
<i>Asher,</i> saying <i>Happy am I,</i> <scripRef id="Deu.xxxiv-p39.2" osisRef="Bible:Gen.30.13" parsed="|Gen|30|13|0|0" passage="Ge 30:13">Gen. xxx. 13</scripRef>. 1. The increase of their
numbers. They were now a numerous tribe, <scripRef id="Deu.xxxiv-p39.3" osisRef="Bible:Num.26.47" parsed="|Num|26|47|0|0" passage="Nu 26:47">Num. xxvi. 47</scripRef>. "Let it be more so: <i>Let
Asher be blessed with children.</i>" Note, Children, especially
children of the covenant, are blessings, not burdens. 2. Their
interest in their neighbours: <i>Let him be acceptable to his
brethren.</i> 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: <i>Let him dip his foot
in oil,</i> 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, <scripRef id="Deu.xxxiv-p39.4" osisRef="Bible:Luke.7.46" parsed="|Luke|7|46|0|0" passage="Lu 7:46">Luke vii. 46</scripRef>. (2.) Under ground: <i>Thy shoes
shall be iron and brass,</i> 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: <i>As thy days, so
shall thy strength be.</i> 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 <i>tempted above that they are able.</i> Faithful is he
that has thus promised, and hath caused us to hope in this
promise.</p>
</div><scripCom id="Deu.xxxiv-p39.5" osisRef="Bible:Deut.33.26-Deut.33.29" parsed="|Deut|33|26|33|29" passage="De 33:26-29" type="Commentary"/><div class="Commentary" id="Bible:Deut.33.26-Deut.33.29">
<p class="passage" id="Deu.xxxiv-p40">26 <i>There is</i> none like unto the God of
Jeshurun, <i>who</i> rideth upon the heaven in thy help, and in his
excellency on the sky.   27 The eternal God <i>is thy</i>
refuge, and underneath <i>are</i> the everlasting arms: and he
shall thrust out the enemy from before thee; and shall say, Destroy
<i>them.</i>   28 Israel then shall dwell in safety alone: the
fountain of Jacob <i>shall be</i> upon a land of corn and wine;
also his heavens shall drop down dew.   29 Happy <i>art</i>
thou, O Israel: who <i>is</i> like unto thee, O people saved by the
<span class="smallcaps" id="Deu.xxxiv-p40.1">Lord</span>, the shield of thy help, and
who <i>is</i> the sword of thy excellency! and thine enemies shall
be found liars unto thee; and thou shalt tread upon their high
places.</p>
<p class="indent" id="Deu.xxxiv-p41">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.</p>
<p class="indent" id="Deu.xxxiv-p42">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: <i>There is none like unto
the God of Jeshurun,</i> <scripRef id="Deu.xxxiv-p42.1" osisRef="Bible:Deut.33.26" parsed="|Deut|33|26|0|0" passage="De 33:26"><i>v.</i>
26</scripRef>. 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: <i>He
rides upon the heavens,</i> 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
<i>rides upon the heavens</i> 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 <i>everlasting,</i> <scripRef id="Deu.xxxiv-p42.2" osisRef="Bible:Deut.33.27" parsed="|Deut|33|27|0|0" passage="De 33:27"><i>v.</i> 27</scripRef>. 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 <scripRef id="Deu.xxxiv-p42.3" osisRef="Bible:Hab.1.12" parsed="|Hab|1|12|0|0" passage="Hab 1:12">Hab. i. 12</scripRef>.</p>
<p class="indent" id="Deu.xxxiv-p43">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 (<scripRef id="Deu.xxxiv-p43.1" osisRef="Bible:Deut.33.29" parsed="|Deut|33|29|0|0" passage="De 33:29"><i>v.</i> 29</scripRef>): <i>Happy art thou, O
Israel,</i> a people whose God is the Lord, on that account truly
happy, and <i>none like unto thee.</i> 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. <i>Who is like unto thee, O people? Behold, thou art
fair, my love,</i> says Christ of his spouse. To which she
presently returns, <i>Behold thou art fair, my beloved. What one
nation</i> (no, not all the nations together) is <i>like thy people
Israel?</i> <scripRef id="Deu.xxxiv-p43.2" osisRef="Bible:2Sam.7.23" parsed="|2Sam|7|23|0|0" passage="2Sa 7:23">2 Sam. vii. 23</scripRef>.
What is here said of the church of Israel and the honours and
privileges of it is certainly to be applied to <i>the church of the
first-born,</i> that are written in heaven. The Christian church is
the Israel of God, as the apostle calls it (<scripRef id="Deu.xxxiv-p43.3" osisRef="Bible:Gal.6.16" parsed="|Gal|6|16|0|0" passage="Ga 6:16">Gal. vi. 16</scripRef>), on which there shall be peace,
and which is dignified above all societies in the world, as Israel
was.</p>
<p class="indent" id="Deu.xxxiv-p44">1. Never were people so well seated and
sheltered (<scripRef id="Deu.xxxiv-p44.1" osisRef="Bible:Deut.33.27" parsed="|Deut|33|27|0|0" passage="De 33:27"><i>v.</i> 27</scripRef>):
<i>The eternal God is thy refuge.</i> Or, as the word signifies,
"thy <i>habitation,</i> or <i>mansion-house,</i> 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 (<scripRef id="Deu.xxxiv-p44.2" osisRef="Bible:Ps.116.7" parsed="|Ps|116|7|0|0" passage="Ps 116:7">Ps. cxvi. 7</scripRef>), its hiding-place, <scripRef id="Deu.xxxiv-p44.3" osisRef="Bible:Ps.32.7" parsed="|Ps|32|7|0|0" passage="Ps 32:7">Ps. xxxii. 7</scripRef>. And those that make him
their habitation shall have all the comforts and benefits of a
habitation in him, <scripRef id="Deu.xxxiv-p44.4" osisRef="Bible:Ps.91.1" parsed="|Ps|91|1|0|0" passage="Ps 91:1">Ps. xci.
1</scripRef>. Moses had an eye to God as the habitation of Israel
when they were wandering in the wilderness (<scripRef id="Deu.xxxiv-p44.5" osisRef="Bible:Ps.90.1" parsed="|Ps|90|1|0|0" passage="Ps 90:1">Ps. xc. 1</scripRef>): <i>Lord, thou hast been our
dwelling-place in all generations.</i> 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.</p>
<p class="indent" id="Deu.xxxiv-p45">2. Never were people so well supported and
borne up: <i>Underneath are the everlasting arms;</i> 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, <scripRef id="Deu.xxxiv-p45.1" osisRef="Bible:Matt.16.18" parsed="|Matt|16|18|0|0" passage="Mt 16:18">Matt. xvi. 18</scripRef>.
(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, <scripRef id="Deu.xxxiv-p45.2" osisRef="Bible:2Cor.12.9" parsed="|2Cor|12|9|0|0" passage="2Co 12:9">2 Cor. xii. 9</scripRef>.</p>
<p class="indent" id="Deu.xxxiv-p46">3. Never were people so well commanded and
led on to battle: "<i>He shall thrust out the enemy from before
thee</i> by his almighty power, which will make room for thee; and
by a commission which will bear thee out he shall say, <i>Destroy
them.</i>" 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 <i>thrust out the enemy from before them;</i> for
the very fear of Israel shall put them to flight. God <i>drive out
the heathen to plant his people,</i> <scripRef id="Deu.xxxiv-p46.1" osisRef="Bible:Ps.44.2" parsed="|Ps|44|2|0|0" passage="Ps 44:2">Ps. xliv. 2</scripRef>. Thus believers are more than
conquerors over their spiritual enemies, through Christ that loved
them. The captain of our salvation <i>thrust out the enemy from
before us</i> when he overcame the world and spoiled principalities
and powers on the cross; and the word of command to us is,
"<i>Destroy them;</i> pursue the victory, and you shall divide the
spoil."</p>
<p class="indent" id="Deu.xxxiv-p47">4. Never were people so well secured and
protected (<scripRef id="Deu.xxxiv-p47.1" osisRef="Bible:Deut.33.28" parsed="|Deut|33|28|0|0" passage="De 33:28"><i>v.</i> 28</scripRef>):
<i>Israel shall then dwell in safety alone.</i> Those that dwell in
God, and make his name their strong tower, <i>dwell in safety;</i>
the <i>place of their defence is the munitions of rocks,</i>
<scripRef id="Deu.xxxiv-p47.2" osisRef="Bible:Isa.33.16" parsed="|Isa|33|16|0|0" passage="Isa 33:16">Isa. xxxiii. 16</scripRef>. 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 <i>like a speckled bird</i> (<scripRef id="Deu.xxxiv-p47.3" osisRef="Bible:Jer.12.9" parsed="|Jer|12|9|0|0" passage="Jer 12:9">Jer. xii. 9</scripRef>), 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
<i>Israel shall dwell safely,</i> <scripRef id="Deu.xxxiv-p47.4" osisRef="Bible:Jer.23.6" parsed="|Jer|23|6|0|0" passage="Jer 23:6">Jer.
xxiii. 6</scripRef>.</p>
<p class="indent" id="Deu.xxxiv-p48">5. Never were people so well provided for:
<i>The fountain of Jacob</i> (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. <i>The eye of Jacob</i> (so it might be
read, for the same word signifies a fountain and an eye) <i>is upon
the land of corn and wine,</i> 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 <i>land of corn and wine,</i> substantial and
useful productions: also his heavens (as if the heavens were
particularly designed to be blessings to that land) <i>shall drop
down dew,</i> 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.</p>
<p class="indent" id="Deu.xxxiv-p49">6. Never were people so well helped. If
they were in any strait, God himself rode upon the heavens for
<i>their help,</i> <scripRef id="Deu.xxxiv-p49.1" osisRef="Bible:Deut.33.26" parsed="|Deut|33|26|0|0" passage="De 33:26"><i>v.</i>
26</scripRef>. And they were <i>a people saved by the Lord,</i>
<scripRef id="Deu.xxxiv-p49.2" osisRef="Bible:Deut.33.29" parsed="|Deut|33|29|0|0" passage="De 33:29"><i>v.</i> 29</scripRef>. 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 <i>was saved by the Lord.</i> Those that are added to
the gospel Israel are <i>such as shall be saved,</i> <scripRef id="Deu.xxxiv-p49.3" osisRef="Bible:Acts.2.47" parsed="|Acts|2|47|0|0" passage="Ac 2:47">Acts ii. 47</scripRef>.</p>
<p class="indent" id="Deu.xxxiv-p50">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 <i>sword of their excellency,</i> by whom they were
armed offensively, and made both formidable and successful in all
their wars. God is called the <i>sword of their excellency</i>
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 <i>excellency of Jacob,</i>
<scripRef id="Deu.xxxiv-p50.1" osisRef="Bible:Ps.47.4 Bible:Ezek.24.21 Bible:Amos.24.6" parsed="|Ps|47|4|0|0;|Ezek|24|21|0|0;|Amos|24|6|0|0" passage="Ps 47:4,Eze 24:21,Am 6">Ps. xlvii. 4; Ezek.
xxiv. 21; Amos vi. 8</scripRef>. 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, <scripRef id="Deu.xxxiv-p50.2" osisRef="Bible:Eph.6.16-Eph.6.17" parsed="|Eph|6|16|6|17" passage="Eph 6:16,17">Eph. vi. 16, 17</scripRef>.</p>
<p class="indent" id="Deu.xxxiv-p51">8. Never were people so well assured of
victory over their enemies: <i>They shall be found liars unto
thee;</i> 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 <i>tread
upon their necks</i>" (so the LXX.), which we find done, <scripRef id="Deu.xxxiv-p51.1" osisRef="Bible:Josh.10.24" parsed="|Josh|10|24|0|0" passage="Jos 10:24">Josh. x. 24</scripRef>. "Thou shalt tread down
their strong-holds, be they ever so high, and trample upon their
palaces and temples, though esteemed ever so sacred. <i>If thy
enemies be found liars to thee</i>" (so some read it), "<i>thou
shalt tread upon their high places;</i> 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 <i>do it shortly,</i> <scripRef id="Deu.xxxiv-p51.2" osisRef="Bible:Rom.16.20" parsed="|Rom|16|20|0|0" passage="Ro 16:20">Rom. xvi. 20</scripRef>.</p>
<p class="indent" id="Deu.xxxiv-p52">Now lay all this together, and then you
will say, <i>Happy art thou, O Israel! Who is like unto thee, O
people!</i> Thrice happy the people whose God is the Lord.</p>
</div></div2>