Deuteronomy · Chapter 33

V. 1. Moses blessed Israel-He is said to bless them, by praying to God with faith for his blessing upon them; and by foretelling the blessings which God would confer upon them. And Moses calls himself here the man of God, that is, the servant or prophet of God, to acquaint them that the following prophecies were not his own inventions, but divine inspirations. The children of Israel-The several tribes: only Simeon is omitted, either in detestation of their parent Simeon’s bloody carriage, for which Jacob gives that tribe a curse rather than a blessing, in Genesis 49:5-7. Or, because that tribe had no distinct inheritance, but was to have its portion in the tribe of Judah, Joshua 19:1.

Verse 1. And this is the blessing wherewith Moses-blessed, &c.] The general nature of this solemn introduction, says Dr. Kennicott, is to show the foundation which Moses had for blessing his brethren, viz., because God had frequently manifested his glory in their behalf; and the several parts of this introduction are disposed in the following order:—

1. The manifestation of the Divine glory on Sinai, as it was prior in time and more magnificent in splendour, is mentioned first.

2. That God manifested his glory at Seir is evident from Judges 5:4: Lord, when thou wentest out of Seir, when thou marchedst out of the fields of Edom, the earth trembled and the heavens dropped, &c.

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

Instead of he came with ten thousand saints, by which our translators have rendered tbbrm vdq meribeboth kodesh, Dr. Kennicott reads Meribah-Kadesh, the name of a place: for we find that, towards the end of forty years, the Israelites came to Kadesh, Numbers 20:1, which was also called Meribah, on account of their contentious opposition to the determinations of God in their favour, Numbers 20:13; and there the glory of the Lord again appeared, as we are informed Numbers 20:6. These four places, Sinai, Seir, Paran, and Meribah-Kadesh, mentioned by Moses in the text, are the identical places where God manifested his glory in a fiery appearance, the more illustriously to proclaim his special providence over and care of Israel.

Verse 1. The blessing wherewith Moses blessed Israel — He is said to bless them, by praying to God with faith for his blessing upon them; and by foretelling the blessings which God would confer upon them. And Moses calls himself the man of God, that is, the servant or prophet of God, to acquaint them that the following prophecies were not his own inventions, but divine inspirations.

Verse 1. Moses—blessed Israel. Moses, like Jacob, died distinctly blessing the tribes of Israel, and finished his course in a manner worthy of himself. The tribe of Simeon is here omitted. The rabbins say, because Zimri, a prince of that tribe, had led the people to whoredom with the daughters of Moab.

1. This is the blessing — This farewell benediction is to be connected with the song in the preceding chapter. That is a prophecy of the future of Israel as a nation; this is a blessing on the tribes in their individual character. Moses, the man of God — In Joshua 14:6, Caleb also speaks of Moses as the “man of God.” The same expression is used in the inscription to Psalm 90. The term is applied to one who has intercourse with God and revelations from him. Comp. 1 Samuel 9:6; 1 Kings 12:22, and 13:14.

V. 2. The Lord came-Namely, to the Israelites, manifested himself graciously and gloriously among them. From Sinai-Beginning at Sinai, where the first appearance of God was, and so going on with them to Seir and Paran. And rose up-He appeared or shewed himself, as the sun doth when it riseth. From Seir-From the mountain or land of Edom, to which place the Israelites came, Numbers 20:14, &c. and from thence God led them on towards the land of promise, and then gloriously appeared for them in subduing Sihon and Og before them. But because the land of Edom is sometimes taken more largely, and so reacheth even to the Red-sea, and therefore mount Sinai was near to it, and because Paran was also near Sinai, being the next station into which they came from the wilderness of Sinai: all this verse may belong to God’s appearance in mount Sinai, where that glorious light which shone upon mount Sinai directly, did in all probability scatter its beams into adjacent parts, such as Seir and Paran were. And if so, this is only a poetical expression of the same thing in divers words, and God coming or rising or shining from or to or in Sinai and Seir and Paran note one and the same illustrious action of God appearing there with ten thousands of his saints or holy angels, and giving a fiery law to them. Paran-A place where God eminently manifested his presence and goodness both in giving the people flesh which they desired, and in appointing the seventy elders and pouring forth his spirit upon them. With ten thousands of saints-That is, with a great company of holy angels, Psalm 68:17 Daniel 7:10, which attended upon him in this great and glorious work of giving the law, as may be gathered from Acts 7:53 Galatians 3:19. From his right hand-Which both wrote the law and gave it to men. An allusion to men who ordinarily write and give gifts with their right hand. A fiery law-The law is called fiery, because it is of a fiery nature purging and searching and inflaming, to signify that fiery wrath which it inflicteth upon sinners for the violation of it, and principally because it was delivered out of the midst of the fire.

Verse 2. The Lord came — Namely, to the Israelites; manifested himself graciously and gloriously among them. He begins with this, that he may, in the first place, make them sensible of that most signal blessing which God had bestowed upon them, in choosing them to be his peculiar people. From Sinai — Beginning at Sinai, where the first appearance of God was. And rose up from Seir unto them, &c. — The plain meaning of the word is, that the same divine presence which was manifested to them on mount Sinai, accompanied them through all their journeys and encampments, especially about mount Seir and Paran, the principal places of their abode, till they came to the plains of Moab, where they were now encamped. Rose up from Seir — Namely, when, upon the removal of the cloud of glory, they marched from the neighbourhood of Idumea, in which is mount Seir. The original word signifies that his presence rose upon them like the sun from the mount, (Malachi 4:2,) and spread abroad his beams upon them from Paran, namely, when they encamped below that mount, whither they came from the wilderness of Sinai, Numbers 10:12, and 13:1, 2, 3. Here God eminently manifested his presence and goodness, both in giving the people flesh, which they desired, and in appointing the seventy elders, and pouring forth his Spirit upon them. He came with ten thousands of his saints — Or holy ones, that is, angels, who attended him at the giving of the law, Psalm 68:17; see also Acts 7:53; Galatians 3:19, and Hebrews 2:2. From his right hand — An allusion to the manner of men, who ordinarily both write and give gifts with their right hands. Thus God both wrote and gave the law. A fiery law — The law is termed fiery, because, like fire, it is of a searching, purging, and enflaming nature; because it inflicts fiery wrath on sinners for the violation of it, and principally, because it was delivered out of the midst of fire.

Ver. 2. The Lord came from Sinai. His glory accompanied the patriarchs, which is intimated in Psalm 114. and Habakkuk 3:3.

Verses 2-5 constitute the introduction to the blessings upon the tribes, the giving of the law, and the selection of Israel to be the people of God.

2. The Lord came from Sinai, and rose up from Seir unto them; he shined forth from Mount Paran — These expressions do not refer to different appearances of Jehovah, but to that signal manifestation of himself at the giving of the law. The language is highly poetical. It is as though Moses saw the glory of Jehovah shine forth from the lofty heights of Sinai to the heights of Edom on the east and to the mountains of Paran, which form the boundary of the desert, on the north. “The glory of the Lord who appeared upon Sinai sent its beams even to the eastern and northern extremities of the desert.” — Keil. Comp. Judges 5:4, 5, and Habakkuk 3:3. And he came with ten thousands of saints — Literally, from myriads of holiness. The expression is meant to describe Jehovah leaving his heavenly abode, where he dwells surrounded by holy ones, and coming down to announce the law to his people. From his right hand went a fiery law for them — Our English version here follows the Vulgate. As the Hebrew reads, the literal rendering would be fire of law, a fire which was a law for them. Gesenius thinks it would be better referred to the pillar of fire, (Exodus 13:21,) which was as a law to direct them, than to the lightnings which Jehovah employs for his servants. Some Hebrew manuscripts write td va as one word. If this reading should be accepted it might be rendered so as to refer to flashes of lightning. Comp. Habakkuk 3:4.

V. 3. The people-The tribes of Israel. The sense is, this law, though delivered with fire and smoke and thunder, which might seem to portend nothing but hatred and terror, yet in truth was given to Israel, in great love, as being the great mean of their temporal and eternal salvation. Yea, he, embraced the people, and laid them in his bosom! so the word signifies, which speaks not only the dearest love, but the most tender and careful protection. All God’s saints or holy ones, that is, his people, were in thy hand, that is, under God’s care to protect, direct and govern them. These words are spoken to God: the change of persons, his and thy, is most frequent in the Hebrew tongue. This clause may farther note God’s kindness to Israel, in upholding them when the fiery law was delivered, which was done with so much terror that not only the people were ready to sink under it, but even Moses did exceedingly fear and quake. But God sustained both Moses and the people, in or by his hand, whereby he in a manner covered them that no harm might come to them. At thy feet-Like scholars to receive instructions. He alludes to the place where the people waited when the law was delivered, which was at the foot of the mount. Every one-Of the people will receive or submit to thy instructions and commands. This may respect either, the peoples promise when they heard the law, that they would hear and do all that was commanded. Or, their duty to do so.

Verse 3. Yea, he loved the people] This is the inference which Moses makes from those glorious appearances, that God truly loved the people; and that all his saints, wyvdq kedoshaiv, the people whom he had consecrated to himself, were under his especial benediction; and that in order to make them a holy nation, God had displayed his glory on Mount Sinai, where they had fallen prostrate at his feet with the humblest adoration, sincerely promising the most affectionate obedience; and that God had there commanded them a law which was to be the possession and inheritance of the children of Jacob, Deuteronomy 33:4. And to crown the whole, he had not only blessed them as their lawgiver, but had also vouchsafed to be their king, Deuteronomy 33:5. Dr. Kennicott proposes to translate the whole five verses thus:— Verse 1. And this is the blessing wherewith Moses, the man of God, blessed the children of Israel before his death. And he said,

2. Jehovah came from SINAI,

And he arose upon them from SEIR;

He shone forth from Mount PARAN,

And he came from MERIBAH-KADESH:

From his right hand a fire shone forth upon them.

3. Truly, he loved the people,

And he blessed all his saints:

For they fell down at his feet,

And they received of his words.

4. He commanded us a law,

The inheritance of the congregation of Jacob.

5. And he became king in Jeshurun;

When the heads of the people were assembled,

Together with the tribes of Israel.

We have already seen that Dr. Kennicott reads vdq hbyrm Meribah-Kadesh, the name of a place, instead of vdq tbbrm meribeboth kodesh, which, by a most unnatural and forced construction, our version renders ten thousands of saints, a translation which no circumstance of the history justifies.

Instead of a fiery law, td va esh dath, he reads, following the Samaritan version, rwa va esh ur, a fire shining out upon them. In vindication of this change in the original, it may be observed, 1. That, though td dath signifies a law, yet it is a Chaldee term, and appears nowhere in any part of the sacred writings previously to the Babylonish captivity: hrwt torah being the term constantly used to express the Law, at all times prior to the corruption of the Hebrew, by the Chaldee. 2. That the word itself is obscure in its present situation, as the Hebrew Bibles write it and esh in one word tdva eshdath, which has no meaning; and which, in order to give it one, the Massorah directs should be read separate, though written connected. 3. That the word is not acknowledged by the two most ancient versions, the Septuagint and Syriac. 4. That in the parallel place, Habakkuk 3:3, 4, a word is used which expresses the rays of light, µynrq karnayim, horns, that is, splendours, rays, or effulgence of light. 5. That on all these accounts, together with the almost impossibility of giving a rational meaning to the text as it now stands, the translation contended for should be adopted.

Instead of All his saints are in his hand, Dr. Kennicott reads, He blessed all his saints-changing Ëdyb beyadecha, into Ërb barach, he blessed, which word, all who understand the Hebrew letters will see, might be easily mistaken for the other; the d daleth and the r resh being, not only in MSS., but also in printed books, often so much alike, that analogy alone can determine which is the true letter; and except in the insertion of the y yod, which might have been easily mistaken for the apex at the top of the b beth very frequent in MSS., both words have the nearest resemblance. To this may be added, that the Syriac authorizes this rendering. Instead of Ëlgrl leraglecha, and Ëytrbdm middabberotheycha, THY feet, and THY words, Dr. Kennicott reads the pronouns in the third person singular, wylgrl leraglaiv and wytwrbdm middabberothaiv, HIS feet, HIS words, in which he is supported both by the Septuagint and Vulgate. He also changes avy yissa, HE shall receive, into wavy yisseu, THEY shall receive.

He contends also that hvm Mosheh, Moses, in the fourth verse, was written by mistake for the following word hvrwm morashah, inheritance; and when the scribe found he had inserted a wrong word, he added the proper one, and did not erase the first. The word Moses, he thinks, should therefore be left out of the text, as it is improbable that he should here introduce his own name; and that if the word be allowed to be legitimate, then the word king must apply to him, and not to GOD, which would be most absurd. See Kennicott’s first Dissertation, p. 422, &c.

Verse 3. He loved the people — The tribes of Israel. The sense is, this law, though delivered with fire, and smoke, and thunder, which might seem to portend nothing but hatred and terror, yet in truth was given to Israel in great love, as being the great mean of their temporal and eternal salvation. Yea, he embraced the people, and laid them in his bosom! So the word signifies, which speaks not only the dearest love, but the most tender and careful protection. All God’s saints or holy ones, that is, his people, were in thy hand, that is, under God’s care, to protect, direct, and govern them. These words are spoken to God; the change of persons, his and thy, is most frequent in the Hebrew tongue. This clause may further signify God’s kindness to Israel, in upholding them when the fiery law was delivered, which was done with so much terror that not only the people were ready to sink under it, but even Moses did exceedingly fear and quake. But God sustained both Moses and the people, in or by his hand, whereby he, in a manner, covered them, that no harm might come to them. At thy feet — Like scholars, to receive instructions. He alludes to the place where the people waited when the law was delivered, which was at the foot of the mount. Every one — Of the people will receive or submit to thy instructions and commands. This may respect either the people’s promise when they heard the law, that they would hear and do all that was commanded; or, their duty to do so.

3. Yea, he loved the people — Keil’s explanation of this is, that Jehovah embraces all nations with his love. We think the reference is to Israel.

V. 4. Moses-He speaks this of himself in the third person, which is very usual in the Hebrew language. The law is called their inheritance, because the obligation of it was hereditary, passing from parents to their children, and because this was the best part of their inheritance, the greatest of all those gifts which God bestowed upon them.

Verse 4. Moses commanded us a law — Moses has been thought by some to speak this of himself, in the third person, because he intended the contents of this chapter, like the preceding song, to be learned by the Israelites, and repealed in their own persons. They are therefore supposed to say, Moses commanded us a law, &c. The inheritance of the congregation — The law is called their inheritance. because the obligation to observe it was hereditary, passing from parents to their children, and because this was the best part of their inheritance, the greatest of all those gifts which God bestowed upon them. So the psalmist thought, “Thy testimonies have I taken as a heritage for ever,” Psalm 119:111.

4. Moses commanded us a law — The law was given by God through Moses, and was a possession for the people.

V. 5. He was king in Jeshurun-Moses was their king not in title, but in reality, being under God, their supreme governor, and law giver. Gathered together-When the princes and people met together for the management of public affairs, Moses was owned by them as their king and lawgiver.

Verse 5. And — Or, for, he was king — Not indeed in title, but, in reality, being under God their supreme governor and lawgiver; and therefore, by his authority, required them to observe these laws. When the tribes were gathered together — When the princes and people met together, for the management of public affairs, Moses was owned by them as their king and lawgiver. Le Clerc, however, and many others, think that God, and not Moses, is here intended, he being indeed the king and lawgiver of the Jews especially, and not Moses. Moses elsewhere sufficiently intimates that he was not their king, Deuteronomy 17:14. And so does Samuel, who acted in a character similar to that of Moses, 1 Samuel 8:7.

5. And he was king in Jeshurun — That is, Jehovah became king over the righteous nation. Comp. Deuteronomy 32:15. Were gathered together — This refers to the assembling around Sinai to receive the law.

V. 6. Let Reuben live-Though Reuben deserve to be cut off or greatly diminished and obscured, according to Jacob’s prediction, Genesis 49:4, yet God will spare them and give them a name and portion among the tribes of Israel, and bless them with increase of their numbers. All the ancient paraphrasts refer this to the other world, so far were they from expecting temporal blessings only. Let Reuben live in life eternal, says Onkelos, and not die the second death. Let Reuben live in this world, so Jonathan and the Jerusalem Targum, and not die that death which the wicked die in the world to come.

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

And let not his men be few.] It is possible that this clause belongs to Simeon. In the Alexandrian copy of the Septuagint the clause stands thus: Kai Sumewn estw poluv en aritmw, and let SIMEON be very

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

Verse 6. Let Reuben live, and not die — Though Reuben deserve to be cut off, or greatly diminished and obscured, according to Jacob’s prediction, (Genesis 49:4,) yet God will spare them, and give them a name and portion among the tribes of Israel. All the ancient paraphrasts refer this to the other world, so far were they from expecting temporal blessings only. “Let Reuben live in life eternal,” says Onkelos, “and not die the second death.” “Let Reuben live in this world,” so Jonathan and the Jerusalem Targum, “and not die that death which the wicked die in the world to come.” Let not his men be few — As the word not is wanting in the Hebrew, we may render the clause more properly, Though his men be few. This best agrees with Jacob’s prophecy, (Genesis 49:4,) that he should not excel, and yet live, that is, should still subsist, and be in some measure a flourishing tribe, though less numerous than some others. Le Clerc renders it, Let his dead men (wytm, methaiv, mortales ejus) be few. Which prayer, he thinks, Moses put up for them, because this tribe appear to have been greatly diminished in the wilderness, see on Numbers 26:7. Here is no mention of Simeon; but this tribe is thought by some to be included in the blessing of Reuben, to whom Simeon was next in birth, and who stood most in need of the same blessing, for no tribe was more impaired in the wilderness than Simeon’s. See on Numbers 26:14. Others think that tribe is included in the blessing of Judah, with whose possessions theirs were mixed, Joshua 19:1. And what makes this the more probable, is, that he was joined with Judah in those wars against the Canaanites, in which the divine aid is implored for Judah. But the Alexandrian MS. of the Septuagint reads this verse thus, Let Reuben live, and not die, and let the men of Simeon be many, or not few.

Ver. 6. Let Reuben live, and not die. He had fretted at Jacob’s words, Genesis 49:4; but here are words of comfort: God will not always visit a father’s sins.

BLESSINGS UPON THE TRIBES, 6-25.

6. The blessing of Reuben. Let not his men be few — The negative is not in the Hebrew. We prefer to read the whole verse as follows: “Let Reuben live and not die,

And let his men be few.”

The dying Jacob (Genesis 49:4) had said of this, his firstborn, “Unstable as water, thou shalt not excel.” Moses’s prayer is, that the tribe may live on, though few.

The tribe of Simeon, which would come next in order, is not named. According to Genesis 49:7, this tribe was to be scattered. In the division of the land it received a number of towns in the territory of Judah. See Joshua 19:2-9. “The omission of the mention of Simeon in the blessings which Moses pronounced upon the tribes has given rise to no little speculation. If we turn back to the twenty-fifth chapter of Numbers a reason will be found for this omission which is entirely satisfactory. We read in the chapter referred to that a terrible plague smote the camp of Israel. Twenty thousand died of the plague before it was stayed. This terrible calamity was caused by the act of Zimri, son of Salu, a prince of the chief house of the Simeonites. It appears, also, that the plague was confined to the tribe of Simeon; for we find in the census taken but a short time after that this tribe had diminished thirty-seven thousand. It is not at all wonderful, therefore, that Moses should omit to bless such a tribe when their diminished numbers were a standing witness of God’s displeasure.” — STEBBINS, Study of the Pentateuch, p. 202.

V. 7. Hear, Lord-God will hear his prayer for the accomplishment of those great things promised to that tribe, Genesis 49:8-12. This implies the delays and difficulties Judah would meet with, that would drive him to his prayers, which would be with success. Unto his people-When he shall go forth to battle against his enemies and shall fall fiercely upon them, as was foretold, Genesis 49:8,9. Bring him back with honour and victory, to his people, to the rest of his tribe who were left at home when their brethren went to battle: and to his brethren the other tribes of Israel. Let his hands be sufficient for him-This tribe shall be so numerous and potent that it shall suffice to defend itself without any aid, either from foreign nations or from other tribes; as appeared when this tribe alone was able to grapple with nine or ten of the other tribes. From his enemies-Thou wilt preserve this tribe in a special manner, so that his enemies shall not be able to ruin it, as they will do other tribes, and that for the sake of the Messiah who shall spring out of it.

Verse 7. And this is the blessing of Judah] Though the word blessing is not in the text, yet it may be implied from Deuteronomy 33:1; but probably the words, he spake, are those which should be supplied: And this he spake of Judah, Lord, hear the voice of Judah; that is, says the Targum, receive his prayer when he goes out to battle, and let him be brought back in safety to his own people. Let his hands be sufficient for him-let him have a sufficiency of warriors always to support the tribe, and vindicate its rights; and let his enemies never be able to prevail against him! Three things are expressed here: 1. That the tribe of Judah, conscious of its weakness, shall depend on the Most High, and make prayer and supplication to him; 2. That God will hear such prayer; and, 3. That his hands shall be increased, and that he shall prevail over his enemies. This blessing has a striking affinity with that which this tribe received from Jacob, Genesis 49:9; and both may refer to our blessed Lord, who sprang from this tribe, as is noticed on the above passage, who has conquered our deadly foes by his death, and whose praying posterity ever prevail through his might.

Verse 7. And this is the blessing of Judah — As these words are used of none of the rest, so they seem to denote that Judah’s blessing was more remarkable than the rest. Judah is here put before Levi, because it was to be the royal tribe. This benediction, as Bishop Sherlock argues, cannot relate to the time when it was given: for then Judah’s hands were very sufficient for him, this tribe being by much the greatest of the twelve tribes, as appears by two different accounts of the forces of Israel in the book of Numbers, Numbers 1. and 26.: and there was more reason to put up this petition for several other tribes than for Judah. Besides, what is the meaning of bringing Judah to his people? How were he and his people at this time separate? What means, likewise, the other part of the petition, Be thou a help to him from his enemies? This petition supposes a state of distress; yet what distress was Judah in at this time, at least what greater distress than the other tribes? The ancient Targums, and some old versions, understand the first petition of bringing Judah back to his people, to be only a request in his behalf, for safe return from the day of battle; but was there not the same reason for the same petition in behalf of every tribe? Nay, how much better would it have suited Reuben, Gad, and the half tribe of Manasseh, who left their people and their settlements on the other side of Jordan, and passed over the river in the very front of the battle, to assist their brethren? Joshua 4:12.

But if you refer this prophecy to the prophecy of Jacob, (Genesis 49:10,) and to the continuance of the sceptre of Judah after the destruction of the other tribes, every expression is natural and proper, and suited to the occasion. Do but suppose Moses, in the spirit of prophecy, to have a sight of the state of affairs, when all the people were in captivity, and you will see how this prophetic prayer answers to that state. All the tribes were in captivity, the ten tribes in Assyria, and Judah in Babylon; but it was implied in Jacob’s prophecy, that Judah should retain the sceptre, and return again: for Judah only, therefore, does Moses pray that he may come to his people again. Let his hands be sufficient for him — Good reason was there for this petition, for scarcely were his hands sufficient at the return from Babylon. The tribe of Judah, (Numbers 26:22,) in Moses’s time, consisted of seventy-six thousand five hundred, reckoning only those of twenty years old and upward. But upon the return from Babylon, Judah, with Benjamin, the Levites, and the remnant of Israel, made only forty-two thousand three hundred and sixty, (Ezra 2:64,) and in so weak a state they were, that Sanballat, in great scorn, said, “What do these feeble Jews?” Nehemiah 4:2. Be thou a help to him from his enemies — The books of Ezra and Nehemiah are convincing proofs of the great difficulties and oppositions which the Jews found in setting up their temple and city. Once their enemies had so prevailed, that orders came from the court of Persia, to stop all their proceedings: and, even at last, when Nehemiah came to their assistance, with a new commission from Artaxerxes, they were so beset with enemies, that the men employed in building the wall, every one, with one of his hands, wrought in the work, and with the other hand held a weapon, Nehemiah 4:17.

Lay these two prophecies now together, and they will explain each other. Jacob foretels that Judah’s sceptre should continue till Shiloh came: which is, in effect, foretelling that the sceptres of the other tribes should not continue so long. Moses, in the spirit of prophecy, sees the desolation of all the tribes; he sees the tribes of the kingdom of Israel carried away by the Assyrians, the people of Judah by the Babylonians; he sees that Judah should again return weak, harassed, and scarcely able to maintain himself in his own country: for them, therefore, he conceives this prophetic prayer: Hear, Lord, the voice of Judah, &c.

7. And this is the blessing of Judah — Literally, this for Judah. Bring him unto his people — Judah was the regal tribe, from whom for long centuries the sceptre was not to depart. The prayer that Jehovah may bring Judah to his people expresses the desire that, as he was to be the leader of the tribes in the wars with the neighbouring nations, he may return victorious.

V. 8. Let thy Urim-The Thummim and the Urim, which are thine, O Lord by special institution and consecration, (by which he understands the ephod in which they were put, and the high priesthood, to which they were appropriated, and withal the gifts and graces signified by the Urim and Thummim, and necessary for the discharge of that high-office) shall be with thy holy one, that is, with that priest, whom thou hast consecrated to thyself, and who is holy in a more peculiar manner than all the people were; that is, the priesthood shall be confined to and continued in Aaron’s family. Whom thou didst prove-Altho’ thou didst try him, and rebuke him, yet thou didst not take away the priesthood from him. At Massah-Not at that Massah mentioned Exodus 17:7, which is also called Meribah, but at that other Meribah, Numbers 20:13. Thou didst strive-Whom thou didst reprove and chastise.

Verse 8. Of Levi he said] Concerning the Urim and Thummim, See Clarke “Exodus 28:30”.

Thy holy one] Aaron primarily, who was anointed the high priest of God, and whose office was the most holy that man could be invested with. Therefore Aaron was called God’s holy one, and the more especially so as he was the type of the MOST HOLY and blessed Jesus, from whom the Urim-all light and wisdom, and Thummim-all excellence, completion, and perfection, are derived.

Whom thou didst prove, &c.] God contended with Aaron as well as with Moses at the waters of Meribah, and excluded him from the promised land because he did not sanctify the Lord before the people. From the words of St. Paul, 1 Corinthians 10:8-12, it is evident that these words, at least in a secondary sense, belong to Christ. He is the Holy One who was tempted by them at Massah, who suffered their manners in the wilderness, who slew 23,000 of the most incorrigible transgressors, and who brought them into the promised land by his deputy, Joshua, whose name and that of Jesus have the same signification.

Verse 8. Of Levi he said — Said to God in prayer. Let thy Thummim, &c. — That is, the Thummim and Urim which are thine, O Lord, by special institution and consecration, (understanding thereby the ephod, in which they were put, the high-priesthood to which they were appropriated, and withal the gifts and graces signified by them, and necessary for the discharge of that high office,) be with thy holy one — That is, with that priest whom thou hast consecrated to thyself, and who is holy in a more peculiar manner than the people are. He means let the family of Aaron perpetually retain the priesthood, and be endued with that uprightness in the discharge of their duty and that light and knowledge in divine things which are signified by the Thummim and Urim. Notwithstanding this blessing, the Urim and Thummim were lost in the captivity, and never restored under the second temple. But they have their full accomplishment in Jesus Christ, God’s Holy One, and our great High-Priest, of whom Aaron was but a type. With him, who had lain in the Father’s bosom from eternity, the Urim and Thummim shall ever remain, for he is the wonderful and everlasting Counsellor. Whom thou didst prove at Massah — That is, try and rebuke, but yet didst not take away the priesthood from him. With whom thou didst strive — Whom thou didst reprove and chastise. Le Clerc, however, refers these words to the people. Whom thou, O Israel, didst prove or tempt at Massah, and with whom thou didst strive, &c. — Which happened twice. See Exodus 17:2, and Numbers 20:2. In both these places, it appears that Aaron was tempted, and tried, and strove against, by the people no less than Moses.

Ver. 8. Urim. See on Exodus 28:30.

8-11. Of Levi he said — This is also addressed to Jehovah as a prayer. “Thy Thummim and thy Urim,

Thy right and thy light.”

For Thummim and Urim see what is said in Exodus 28:30, and Leviticus 8:8. Thy holy one — Moses and Aaron were the noblest members of the tribe of Levi. With almost unwavering steadfastness they had served Jehovah through the wilderness wandering. Aaron, as high priest, is referred to as the holy one. In Psalm 106:16, he is called Jehovah’s holy one. Although Aaron is no longer living when Moses pronounces the benediction on the tribes, he may be considered as the representative of the high priesthood. And in one sense he may be deemed the representative of the tribe. Massah — Comp. Exodus 17:1-7. Meribah — Comp. Numbers 20:1-13. The reference to these two places favours the idea that a real person is referred to in the expression thy holy one, namely, Jehovah.

V. 9. I have not seen him-That is, I have no respect unto them. The sense is, who followed God and his command fully, and executed the judgment enjoined by God without any respect of persons, Exodus 32:26,27. They kept thy covenant-When the rest broke their covenant with God by that foul sin of idolatry with the calf, that tribe kept themselves pure from that infection, and adhered to God and his worship.

Verse 9. Who said unto his father, &c.] There are several difficulties in this and the following verses. Some think they are spoken of the tribe of Levi; others, of all the tribes; others, of the Messiah, &c.; but several of the interpretations founded on these suppositions are too recondite, and should not be resorted to till a plain literal sense is made out. I suppose the whole to be primarily spoken of Aaron and the tribe of Levi. Let us examine the words in this way, Who said unto his father, &c. The law had strictly enjoined that if the father, mother, brother, or child of the high priest should die, he must not mourn for them, but act as if they were not his kindred; see Leviticus 21:11, 12. Neither must Aaron mourn for his sons Nadab and Abihu, &c., though not only their death, but the circumstances of it, were the most afflicting that could possibly affect a parent’s heart. Besides, the high priest was forbidden, on pain of death, to go out from the door of the tabernacle, Leviticus 10:2-7, for God would have them more to regard their function (as good Mr. Ainsworth observes) and duty in his service, than any natural affection whatever. And herein Christ was figured, who, when he was told that his mother and brethren stood without, and wished to speak with him, said: “Who is my mother, and who are my brethren? whosoever shall do the will of my father who is in heaven, the same is my brother, and sister, and mother;” Matthew 12:46-50. It is likely also that Moses may refer here to the fact of the Levites, according to the command of Moses, killing every man his brother, friend, neighbour, and even son, who had sinned in worshipping the golden calf, Exodus 32:26; and in this way the Chaldee paraphrast understands the words.

Verse 9. Who said to his father, &c., I have not seen him — That is, I have no respect unto them in comparison of God and my duty. The meaning is, Who followed God and his command fully, and executed the judgment enjoined without any respect of persons. It appears to refer to the whole tribe of Levi, who, fired with a holy zeal for God and his worship, performed impartial execution on the worshippers of the golden calf, not excepting even their nearest relations that were concerned in that wickedness: see Exodus 32:26-29. They kept thy covenant — When the rest broke their covenant with God by the foul sin of idolatry, that tribe kept themselves pure from that infection, and adhered to God and his worship. Some also include herein their impartiality in the administration of justice, that they had not accepted, nor should accept the persons of any, not even their relations. To which we may add that the office of the priests and Levites, which engaged their constant attendance, at least by turns, at God’s altar, laid them under a necessity of being frequently absent from their families, which they could neither take such care of nor make such provision for, as other Israelites might. This constant self-denial they submitted to, that they might observe God’s word, and keep the covenant of priesthood. And all those, even under the gospel, who are called to minister in holy things, should remember that it is their duty to sit loose to the relations and interests which are dearest to them in this world, and prefer the fulfilling of their ministry before the gratifying the best friend they have, Acts 20:24, 21:13. Our Lord Jesus knew not his mother and his brethren, when they would have taken him from his work, Matthew 12:48.

9. Who said unto his father… I have not seen him — The sacred character of the high priest, his entire consecration to his holy duties, are implied in these words. He was not to pay the last duties of affection to his parents. See Leviticus 21:11, 12. Aaron, Eleazar, and Ithamar were not to mourn for their sons and brothers. See Leviticus 10:6.

Verse 10. They shall teach Jacob, &c.] This was the office of the Levites, to teach, by their significant service and typical ceremonies, the way of righteousness and truth to the children of Israel. And of their faithfulness in this respect God bears testimony by the prophet, “My covenant was with him of life and peace,” Malachi 2:5; and, “The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity;” Malachi 2:6. These words are a sufficient comment on the words of the text.

Verse 10. They shall teach Jacob thy judgments, and Israel thy law — And that both as preachers in their religious assemblies, reading and expounding the law, (Nehemiah 7:7, 8,) and as judges determining doubtful and difficult cases that should be brought before them, 2 Chronicles 17:8, 9. The priests’ lips were to keep this knowledge for the use of the people, who were to ask the law at their mouths, Malachi 2:7. Even Haggai, a prophet, consulted the priests in a case of conscience, Haggai 2:12. They shall put incense before thee — They shall be the sole ministers at the altar.

10. They shall teach Jacob thy judgments — The priests are to be of the tribe of Levi, the divinely appointed teachers.

V. 11. His substance-Because he hath no inheritance of his own and therefore wholly depends upon thy blessing. The work of his hands-All his holy administrations, which he fitly calls the work of his hands, because a great part of the service of the Levites and priests was done by the labour of their hand and body, whereas the service of evangelical ministers is more spiritual and heavenly. Smite-He pray’s thus earnestly for them, because he foresaw they who were to teach and reprove, and chastise others would have many enemies, and because they were under God, the great preservers and upholders of religion, and their enemies were the enemies of religion itself.

Verse 11. Bless, Lord, his substance] The blessing of God to the tribe of Levi was peculiarly necessary, because they had no inheritance among the children of Israel, and lived more immediately than others upon the providence of GOD. Yet, as they lived by the offerings of the people and the tithes, the increase of their substance necessarily implied the increase of the people at large: the more fruitful the land was, the more abundant would the tithes of the Levites be; and thus in the increased fertility of the land the substance of Levi would be blessed.

Verse 11. Bless, Lord, his substance — Because he hath no inheritance of his own, and therefore wholly depends upon thy blessing. The work of his hands — All his holy administrations, which he fitly calls the work of his hands, because a great part of the service of the Levites and priests was done by the labour of their hand and body, whereas the service of evangelical ministers is more spiritual and heavenly. Smite — He prays thus earnestly for them, because he foresaw they who were to teach and reprove, and chastise others, would have many enemies, and because they were, under God, the great preservers and upholders of religion, and their enemies were the enemies of religion itself.

11. Smite through the loins — The loins used to denote the seat of strength. Comp. Psalm 69:23; Job 40:16; Proverbs 31:17.

V. 12. Of Benjamin-Benjamin is put next to Levi, because the temple, where the work of the Levites lay, was upon the edge of the lot of this tribe. And ‘tis put before Joseph, because of the dignity of Jerusalem, (part of which was in this lot) above Samaria, which was in the tribe of Ephraim: likewise because Benjamin adhered to the house of David and to the temple of God, when the rest of the tribes deserted both. The beloved of the Lord-So called in allusion to their father Benjamin who was the beloved of his father Jacob; and because of the kindness of God to this tribe which appeared both in this, that they dwelt in the best part of the land, as Josephus affirms, and in the following privilege. Shall dwell in safety by him-Shall have his lot nigh to God’s temple, which was both a singular comfort and safeguard to him. Shall cover-Shall protect that tribe continually while they cleave to him. He-The Lord shall dwell, that is, his temple shall be placed, between his shoulders, that is, in his portion, or between his border’s as the word shoulder is often used. And this was truly the situation of the temple, on both sides whereof was Benjamin’s portion. And though mount Sion was in the tribe of Judah, yet mount Moriah, on which the temple was built, was in the tribe of Benjamin.

Verse 12. Of Benjamin-the beloved of the Lord] Alluding to his being particularly beloved of his father Jacob, Genesis 49:27, &c. Shall dwell in safety by him] That is, by the Lord, whose temple, which is considered as his dwelling-place, was in the tribe of Benjamin, for a part of Jerusalem belonged to this tribe.

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

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

Verse 12. Of Benjamin — Benjamin is put next to Levi, because the temple, where the work of the Levites lay, was upon the edge of the lot of this tribe. And it is put before Joseph, because of the dignity of Jerusalem (part of which was in this lot) above Samaria, which was in the tribe of Ephraim; likewise because Benjamin adhered to the house of David, and to the temple of God, when the rest of the tribes deserted both. The beloved of the Lord — So called in allusion to their father Benjamin, who was the beloved of his father Jacob; and because of the kindness of God to this tribe, which appeared both in this, that they dwelt in the best part of the land, as Josephus affirms, and in the following privilege. Shall dwell in safety by him — Shall have his lot nigh to God’s temple, which was both a singular comfort and safeguard to him. Shall cover — Shall protect that tribe continually while they cleave to him. He — The Lord; shall dwell — That is, his temple shall be placed; between his shoulders — That is, in his portion, or between his borders, as the word rendered shoulder is often used: see Numbers 24:11. And this was truly the situation of the temple, on both sides whereof was Benjamin’s portion. And though mount Sion was in the tribe of Judah, yet mount Moriah, on which the temple was built, was in the tribe of Benjamin.

12. He shall dwell between his shoulders — The figure is that of a father carrying his son.

V. 13. And of Joseph-Including both Ephraim and Manasseh. In Jacob’s blessing that of Joseph’s is the largest. And so it is here. His land-His portion shall be endowed with choice blessings from God. Of heaven-That is, the precious fruits of the earth brought forth by the influences of heaven, the warmth of the sun, and the rain which God will send from heaven. The deep-The springs of water bubbling out of the earth: perhaps it may likewise refer to the great deep, the abyss of waters, which is supposed to be contained in the earth.

Verse 13. Blessed-be his land] The whole of this passage certainly relates to the peculiar fertility of the soil in the portion that fell to this tribe which, the Jews say, yielded a greater abundance of all good things than any other part of the promised land.

The precious things of heaven] The peculiar mildness and salubrity of its atmosphere.

For the dew] A plentiful supply of which was a great blessing in the dry soil of a hot climate.

The deep that coucheth beneath] Probably referring to the plentiful supply of water which should be found in digging wells: hence the Septuagint have abusswn phgwn, fountains of the deeps. Some suppose there has been a slight change made in the word lcm mittal, for the dew, which was probably at first מעל meal, FROM ABOVE, and then the passage would read thus: For the precious things of heaven FROM ABOVE, and for the deep that coucheth BENEATH. This reading is confirmed by several of Kennicott’s and Deuteronomy Rossi’s MSS. The Syriac and Chaldee have both readings: The dew of heaven from above.

Verses 13-15. And of Joseph — Including both Ephraim and Manasseh. In Jacob’s blessing, that of Joseph is the largest; and so it is here. His land — His portion, shall be endowed with choice blessings from God. Of heaven — That is, the precious fruits of the earth brought forth by the influences of heaven, the warmth of the sun, and the rain, which God will send from heaven. The deep — The springs of water bubbling out of the earth: perhaps it may likewise refer to the great deep, the abyss of waters, which is supposed to be contained in the earth. By the sun — Which opens and warms the earth, cherishes and improves, and in due time ripens, the seeds and fruits of it. The moon — Which by its moisture refreshes and promotes them. Hebrew, Of the moons, or months, that is, which it bringeth forth in the several mouths or seasons of the year. The chief things — That is, the excellent fruits, growing upon the mountains, as grapes, olives, figs, &c., or the precious minerals, contained in them; ancient and lasting — That is, such as have been from the beginning of the world, and are likely to continue till the end of it, in opposition to those hills or mounts which have been cast up by man.

13. Of Joseph he said — In Genesis 49:22, Joseph is described as a fruitful tree planted by the water. Moses in poetic language portrays the prosperity and power of the two tribes descended from the sons of Joseph.

V. 14. By the sun-Which opens and warms the earth, cherishes and improves and in due time ripens the seeds and fruits of it. The moon-Which by its moisture refreshes and promotes them. Heb. Of the moons, or months, that is, which it bringeth forth in the several months or seasons of the year.

Verse 14. The precious fruits brought forth by the sun] All excellent and important productions of the earth, which come to perfection once in the year. So the precious things put forth by the moon may imply those vegetables which require but about a month to bring them to perfection, or vegetables of which several crops may be had in the course of a year.

Verses 13-15. And of Joseph — Including both Ephraim and Manasseh. In Jacob’s blessing, that of Joseph is the largest; and so it is here. His land — His portion, shall be endowed with choice blessings from God. Of heaven — That is, the precious fruits of the earth brought forth by the influences of heaven, the warmth of the sun, and the rain, which God will send from heaven. The deep — The springs of water bubbling out of the earth: perhaps it may likewise refer to the great deep, the abyss of waters, which is supposed to be contained in the earth. By the sun — Which opens and warms the earth, cherishes and improves, and in due time ripens, the seeds and fruits of it. The moon — Which by its moisture refreshes and promotes them. Hebrew, Of the moons, or months, that is, which it bringeth forth in the several mouths or seasons of the year. The chief things — That is, the excellent fruits, growing upon the mountains, as grapes, olives, figs, &c., or the precious minerals, contained in them; ancient and lasting — That is, such as have been from the beginning of the world, and are likely to continue till the end of it, in opposition to those hills or mounts which have been cast up by man.

BLESSINGS UPON THE TRIBES, 6-25.

6. The blessing of Reuben. Let not his men be few — The negative is not in the Hebrew. We prefer to read the whole verse as follows: “Let Reuben live and not die,

And let his men be few.”

The dying Jacob (Genesis 49:4) had said of this, his firstborn, “Unstable as water, thou shalt not excel.” Moses’s prayer is, that the tribe may live on, though few.

The tribe of Simeon, which would come next in order, is not named. According to Genesis 49:7, this tribe was to be scattered. In the division of the land it received a number of towns in the territory of Judah. See Joshua 19:2-9. “The omission of the mention of Simeon in the blessings which Moses pronounced upon the tribes has given rise to no little speculation. If we turn back to the twenty-fifth chapter of Numbers a reason will be found for this omission which is entirely satisfactory. We read in the chapter referred to that a terrible plague smote the camp of Israel. Twenty thousand died of the plague before it was stayed. This terrible calamity was caused by the act of Zimri, son of Salu, a prince of the chief house of the Simeonites. It appears, also, that the plague was confined to the tribe of Simeon; for we find in the census taken but a short time after that this tribe had diminished thirty-seven thousand. It is not at all wonderful, therefore, that Moses should omit to bless such a tribe when their diminished numbers were a standing witness of God’s displeasure.” — STEBBINS, Study of the Pentateuch, p. 202.

V. 15. The chief things-That is, the excellent fruits, as grapes, olives, figs, &c. which delight in mountains, growing upon, or the precious minerals contained in, their mountains and hills called ancient and lasting, that is, such as have been from the beginning of the world, and are likely to continue to the end of it, in opposition to those hills or mounts which have been cast up by man.

Verse 15. The chief things of the ancient mountains] µdq yrrh varmw umerosh harerey kedem, and from the head or top of the ancient or eastern mountains, the precious things or productions being still understood. And this probably refers to the large trees, &c., growing on the mountain tops, and the springs of water issuing from them. The mountains of Gilead may be here intended, as they fell to the half tribe of Manasseh. And the precious things of the lasting hills may signify the metals and minerals which might be digged out of them.

Verses 13-15. And of Joseph — Including both Ephraim and Manasseh. In Jacob’s blessing, that of Joseph is the largest; and so it is here. His land — His portion, shall be endowed with choice blessings from God. Of heaven — That is, the precious fruits of the earth brought forth by the influences of heaven, the warmth of the sun, and the rain, which God will send from heaven. The deep — The springs of water bubbling out of the earth: perhaps it may likewise refer to the great deep, the abyss of waters, which is supposed to be contained in the earth. By the sun — Which opens and warms the earth, cherishes and improves, and in due time ripens, the seeds and fruits of it. The moon — Which by its moisture refreshes and promotes them. Hebrew, Of the moons, or months, that is, which it bringeth forth in the several mouths or seasons of the year. The chief things — That is, the excellent fruits, growing upon the mountains, as grapes, olives, figs, &c., or the precious minerals, contained in them; ancient and lasting — That is, such as have been from the beginning of the world, and are likely to continue till the end of it, in opposition to those hills or mounts which have been cast up by man.

BLESSINGS UPON THE TRIBES, 6-25.

6. The blessing of Reuben. Let not his men be few — The negative is not in the Hebrew. We prefer to read the whole verse as follows: “Let Reuben live and not die,

And let his men be few.”

The dying Jacob (Genesis 49:4) had said of this, his firstborn, “Unstable as water, thou shalt not excel.” Moses’s prayer is, that the tribe may live on, though few.

The tribe of Simeon, which would come next in order, is not named. According to Genesis 49:7, this tribe was to be scattered. In the division of the land it received a number of towns in the territory of Judah. See Joshua 19:2-9. “The omission of the mention of Simeon in the blessings which Moses pronounced upon the tribes has given rise to no little speculation. If we turn back to the twenty-fifth chapter of Numbers a reason will be found for this omission which is entirely satisfactory. We read in the chapter referred to that a terrible plague smote the camp of Israel. Twenty thousand died of the plague before it was stayed. This terrible calamity was caused by the act of Zimri, son of Salu, a prince of the chief house of the Simeonites. It appears, also, that the plague was confined to the tribe of Simeon; for we find in the census taken but a short time after that this tribe had diminished thirty-seven thousand. It is not at all wonderful, therefore, that Moses should omit to bless such a tribe when their diminished numbers were a standing witness of God’s displeasure.” — STEBBINS, Study of the Pentateuch, p. 202.

V. 16. And for-And in general for all the choice fruits which the land produceth in all the parts of it, whither hills or valleys. Fulness thereof-That is, the plants and cattle and all creatures that grow, increase, and flourish in it. The good will-For all other effects of the good will and kindness of God who not long since did for a time dwell or appear in the bush to me in order to the relief of his people, Exodus 3:2. Of Joseph-That is, of Joseph’s posterity. Him that was separated from his brethren-His brethren separated him from them by making him a slave, and God distinguished him from them by making him a prince. The preceeding words might be rendered, My dweller in the bush. That was an appearance of the divine majesty to Moses only, in token of his particular favour. Many a time had God appeared to Moses; but now he is just dying, he seems to have the most pleasing remembrance, of the first time that he saw the visions of the Almighty. It was here God declared himself the God of Abraham, Isaac and Jacob, and so confirmed the promise made to the father, that promise which our Lord shews, reaches as far as the resurrection and eternal life.

Verse 16. The good will of him that dwelt in the bush] The favour of him who appeared in the burning bush on Mount Sinai, who there, in his good will-mere love and compassion, took Israel to be his people; and who has preserved and will preserve, in tribulation and distress, all those who trust in him, so that they shall as surely escape unhurt, as the bush, though enveloped with fire, was unburnt.

The top of the head, &c.] The same words are used by Jacob in blessing this tribe, Genesis 49:26. The meaning appears to be that God should distinguish this tribe in a particular way, as Joseph himself was separated, ryzn nazir, a Nazarite, a consecrated prince to God, from among and in preference to all his brethren. See Clarke’s notes on “Genesis 49:25”, &c.

Verse 16. And for the precious things of the earth — And in general for all the choice fruits which the land produceth in all parts of it, whether hills or valleys. Fulness thereof — That is, the plants, and cattle, and all creatures that grow, increase, and flourish in it. The good-will — For all other effects of the good-will and kindness of God, who not long since did for a time dwell or appear in the bush to me, in order to the relief of his people, Exodus 3:2. Of Joseph — That is, of Joseph’s posterity. Him that was separated from his brethren — His brethren separated him from them by making him a slave, and God distinguished him from them by making him a prince. The preceding words might be rendered, My dweller in the bush. That was an appearance of the divine majesty to Moses only, in token of his particular favour. Many a time had God appeared to Moses; but now he is just dying, he seems to have the most pleasing remembrance of the first time that he saw the visions of the Almighty. It was here God declared himself the God of Abraham, Isaac, and Jacob, and so confirmed the promise made to the fathers, that promise which our Lord shows reaches as far as the resurrection and eternal life.

16. The good will — The special favour. Of him that dwelt in the bush — Of Jehovah himself. A reference to the manifestation of Jehovah (Exodus 3:2) to Moses. Then Jehovah revealed himself as the God who was to have peculiar relations to his people.

V. 17. His glory is like the firstling of his bullock-Or young bull, which is a stately creature, and was therefore formerly used as an emblem of royal majesty. This seems to note the kingdom which Ephraim should obtain in Jeroboam and his successors. His horns-His strength and power shall be very great. The people-All that shall oppose him, and particularly the Canaanites. The ten thousands-Of the land of Canaan. Though Manasseh be now more numerous, yet Ephraim shall shortly outstrip him, as was foretold Genesis 48:17-19.

Verse 17. His glory is like the firstling of his bullock] This similitude is very obscure. A bullock was the most excellent of animals among the Jews, not only because of its acceptableness in sacrifice to God, but because of its great usefulness in agriculture. There is something peculiarly noble and dignified in the appearance of the ox, and his greatest ornament are his fine horns; these the inspired penman has particularly in view, as the following clause proves; and it is well known that in Scriptural language horns are the emblem of strength, glory, and sovereignty; Psalm 75:5,10; 89:17, 24; 112:9; Daniel 8:3, &c.; Luke 1:69; Revelation 17:3, &c. His horns are like the horns of unicorns] ראם reem, which we translate unicorn, from the monokerwv monokeros of the Septuagint, signifies, according to Bochart, the mountain goat; and according to others, the rhinoceros, a very large quadruped with one great horn on his nose, from which circumstance his name is derived. See the notes on Numbers 23:22; 24:8. Reem is in the singular number, and because the horns of a unicorn, a one-horned animal, would have appeared absurd, our translators, with an unfaithfulness not common to them, put the word in the plural number.

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

They are the ten thousands of Ephraim, &c.] That is, The horns signify the ten thousands of Ephraim, and the thousands of Manasseh. Jacob prophesied, Genesis 48:19, that the younger should be greater than the elder; so here TENS of thousands are given to Ephraim, and only thousands to Manasseh. See the census, Numbers 1:33-35.

Verse 17. His glory is like the firstling of his bullock — Or the prime and fairest bullock of the herd. For things that excel in their kind are called firstborn in Scripture. The beauty and strength of this tribe are compared to this stately creature, and a bullock being the best emblem of power among the beasts of the pasture, it seems to be here used to denote the superior honour and dignity of the house of Joseph above the rest of the tribes of Israel. Indeed, a bullock, as Bochart shows, was formerly used as an image of kingly power and dignity, and therefore seems here to denote the kingdom which Ephraim should obtain in Jeroboam and his successors. His horns are like the horns of unicorns — A horn is a common Scripture emblem of power and force. So this is a further description of the house of Joseph. With them he shall push the people together — That is, throw down all that oppose him, particularly the Canaanites; to the ends of the earth — That is, of the land of Canaan. The ten thousands of Ephraim, and the thousands of Manasseh — Or, such are, &c.; that is, these blessings belong to the two numerous branches of the house of Joseph. Here he ascribes to Ephraim ten thousands, and to Manasseh only thousands; thus foreshowing, that Ephraim the younger was to be the more numerous of the two, as Jacob had before prophesied of them.

Ver. 17. The horns of a unicorn. See on Numbers 23:22.

17. The firstling of his bullock — The emblem of the tribe of Ephraim, a powerful tribe. Horns of unicorns — Rather, wild bulls.

V. 18. Rejoice-Thou shalt prosper and have cause of rejoicing. In thy going out-1. To war, as this phrase is often used. 2. To sea, in way of traffick, because their portion lay near the sea. And in both respects his course is opposite to that of Issachar, who was a lover of peace and pasturage. He is here joined with Zebulun, both because they were brethren by father and mother too, and because their possessions lay near together. In thy tents-Thou shalt give thyself to the management of land and cattle, living quietly in thy own possessions.

Verse 18. Rejoice, Zebulun, in thy going out] That is, Thou shalt be very prosperous in thy coasting voyages; for this tribe’s situation was favourable for traffic, having many sea-ports. See Clarke “Genesis 49:13”. And, Issachar, in thy tents.] That is, as Zebulun should be prosperous in his shipping and traffic, so should Issachar be in his tents-his agriculture and pasturage.

Verse 18. Rejoice, Zebulun — Thou shalt prosper, and have cause of rejoicing. In thy going out — 1st, To war, as this phrase is often used. 2d, To sea, in the way of traffic, because their portion lay near the sea. And in both respects his course is opposite to that of Issachar, who was a lover of peace and pasturage. He is here joined with Zebulun, both because they were brethren by father and mother too, and because their possessions lay near together. In thy tents — Thou shalt give thyself to the management of land and cattle, living quietly in thy own possessions.

18, 19. Zebulun… Issachar — Moses unites these two tribes. Rejoice, Zebulun, in thy going out — This is taken to be an allusion to the commercial pursuits of the tribe. Issachar, in thy tents — A reference to a nomadic life.

V. 19. They-Zebulun of whom Moses takes more special notice. And so having dispatched Issachar in two words, he returns to Zebulun. The people-the Gentiles, either those of Galilee, which was called Galilee of the Gentiles, who were their neighbours; or people of other nations, with whom they had commerce, which they endeavoured to improve in persuading them to worship the true God. The mountain-That is, to the temple, which Moses knew was to be seated upon a mountain. Sacrifices of righteousness-Such as God requires. Their trafficking abroad with Heathen nations shall not make them forget their duty at home, nor shall their distance from the place of sacrifice hinder them from coming to it to discharge that duty. Of the abundance of the sea-They shall grow rich by the traffick of the sea, and shall consecrate themselves and their riches to God. Hid in the sand-Such precious things as either 1. Are contained in the sand of the sea and rivers, in which sometimes there is mixed a considerable quantity of gold and silver. Or, 2. Such as grow in the sea, or are fetched from the sandy bottom of it, as pearls, coral, ambergrease. Or,

3. Such as being cast into the sea by shipwreck are cast upon the shore by the workings of the sea. It were well, if the enlargement of our trade with foreign countries, were made to contribute to the spreading of the gospel.

Verse 19. They shall call the people unto the mountain] By their traffic with the Gentiles (for so I think µym[ ammim should be understood here) they shall be the instruments in God’s hands of converting many to the true faith; so that instead of sacrificing to idols, they should offer sacrifices of righteousness.

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

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

Verse 19. They — Zebulun, of whom Moses takes more special notice. And so having despatched Issachar in two words, he returns to Zebulun. Shall call the people — The Gentiles, either those of Galilee, which was called Galilee of the Gentiles, who were their neighbours; or people of other nations with whom they had commerce, which they endeavoured to improve, in persuading them to worship the true God. The mountain — That is, to the temple, which Moses knew was to be seated upon a mountain. Sacrifices of righteousness — Such as God requires. Their trafficking abroad with heathen nations shall not make them forget their duty at home, nor shall their distance from the place of sacrifice hinder them from coming to it to discharge that duty. Of the abundance of the sea — They shall grow rich by the traffic of the sea, and shall consecrate themselves and their riches to God. Hid in the sand — Such precious things as either, 1st, Are contained in the sand of the sea and rivers, in which sometimes there is mixed a considerable quantity of gold and silver. Or, 2d, Such as grow in the sea, or are fetched from the sandy bottom of it, as pearls, coral, ambergris. Or, 3d, Such as, being cast into the sea by shipwrecks, are cast upon the shore by the workings of the sea. This, however, Le Clerc refers, with Jonathan, to their enriching themselves by making glass of a kind of sand found upon their coasts. For the river Belus, famous for its glassy sands, of which alone glass was for a long time manufactured, was in the territories of the Zebulunites. These glassy sands are mentioned by several authors. But treasures hid in the sand, may import the same as sucking of the abundance of the seas — That is, enriching themselves by naval commerce.

18, 19. Zebulun… Issachar — Moses unites these two tribes. Rejoice, Zebulun, in thy going out — This is taken to be an allusion to the commercial pursuits of the tribe. Issachar, in thy tents — A reference to a nomadic life.

V. 20. Enlargeth-That bringeth him out of his straits amid troubles, which he was often engaged in, because he was encompassed with potent enemies. As a lion-Safe and secure from his enemies, and terrible to them when they rouse and molest him. Teareth the arm-Utterly destroys his enemies, both the head, the seat of the crown, their dignity and principality, and the arm, the subject of strength and instrument of action; both chief princes, and their subjects.

Verse 20. Blessed be he that enlargeth Gad] As deliverance out of distress is termed enlarging, (see Psalm 4:1,) this may refer to God’s deliverance of the tribe of Gad out of that distress mentioned Genesis 49:19, and to the enlargement obtained through means of Jephthah, Judges 11:33, and probably also to the victories obtained by Gad and Reuben over the Hagarites, 1 Chronicles 5:18-20. He dwelleth as a lion] Probably the epithet of lion or lion-like was applied to this tribe from their fierce and warlike disposition. And on this supposition, 1 Chronicles 12:8, will appear to be a sufficient comment: And of the Gadites there were-men of might, men of war for the battle, that could handle shield and buckler, whose faces were LIKE THE FACES OF LIONS, and were as swift as the roes upon the mountains. Tearing the arm or shoulder with the crown of the head seems simply to mean that no force should be able to prevail over them, or stand against them; as the arm or shoulder signifies dominion, and the crown of the head, sovereign princes.

Verse 20. Blessed be he that enlargeth Gad — That bringeth him out of his straits and troubles, which he was often engaged in, because he was encompassed with potent enemies. As a lion — Safe and secure from his enemies, and terrible to them when they rouse and molest him. Teareth the arm — Utterly destroys his enemies, both the head, the seat of the crown, their dignity and principality, and the arm, the subject of strength and instrument of action; both chief princes, and their subjects.

20, 21. Blessed be he that enlargeth Gad — The territory of Gad was east of the Jordan. At the time of the pronouncing of this blessing the warlike character of the tribe was seen. It had gained a broad territory. He dwelleth as a lion — This expression was applied to the tribe on account of their warlike disposition. Comp. 1 Chronicles 12:8, where the Gadites are described as men of might and men of war fit for the battle, that could handle shield and buckler, whose faces were like the faces of lions. Teareth the arm with the crown of the head — More literally rendered, Teareth the arm, yea, the crown of the head.

V. 21. The first part-The first fruits of the land of promise, the country of Sihon, which was first conquered, which he is said to provide for himself, because he desired and obtained it of Moses. Of the law-giver-Of Moses, whose portion this is called, either because this part of the land beyond Jordan was the only part of the land which Moses was permitted to enter upon: or because it was given him by Moses, whereas the portions beyond Jordan were given to the several tribes by Joshua according to the direction of the lot. Seated-Heb. hid or protected: for their wives and children were secured in their cities, while many of their men went over to the war in Canaan. He came-He went, or he will go, to the war in Canaan, with the princes, or captains, or rulers of the people of Israel, that is, under their command and conduct, as indeed they did; or with the first of the people; or, in the front of the people, as the Syriack renders it; for this tribe and their brethren whose lot fell beyond Jordan, were to march into Canaan before their brethren. He executed-The just judgment of God against the Canaanites, as the rest of the Israelites did.

Verse 21. He provided the first part] That is, he chose for himself a very excellent portion, viz., the land of Sihon and Og, in which this tribe had requested to be settled by the lawgiver, viz., Moses, from whom they requested this portion, Numbers 32:1-5.

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

To execute the justice of the Lord] To extirpate the old inhabitants of the country, according to the decree and purpose of the Lord. See on Num. 32.

Verse 21. He provideth the first part for himself — The first-fruits of the land of promise, the country of Sion, which was first conquered, and which he is said to provide for himself, because he asked and obtained it of Moses, and was the first who viewed his portion in the promised land. There, in a portion of the lawgiver, &c. — This is obscurely expressed, but the meaning seems to be, he was there settled in a portion or settlement allotted him by Moses the Jewish legislator himself, whereas the portions beyond Jordan were given to the several tribes by Joshua, according to the direction of the lot. Or perhaps this part of the land is termed a portion of the lawgiver, because, lying beyond Jordan, it was the only part which Moses was permitted to enter upon. Was he seated — Hebrew, ˆwps, sapun, covered, or protected: for their wives and children were secured in their cities, while many of the men went over to the war in Canaan. He came with the heads of the people, &c. — Or with the princes, captains, or rulers of the people; that is, under their command and conduct. Or, as yvar, roshee, may be understood, with the first, or in the front of the people, as the Syriac renders it; for this tribe and their brethren, whose lot fell beyond Jordan, were to march into Canaan before their brethren. Thus, again, he speaks, in the prophetic style, of a thing as already done, because he foresaw it would be done. He executed the justice of the Lord — Or his just judgment against the Canaanites, as the rest of the Israelites did.

21. He provided the first part for himself — He chose the firstfruits for himself. The land on the east of the Jordan, the firstfruits of the conquest, was apportioned to Gad and Reuben. Comp. Numbers 32. Because there, in a portion of the lawgiver, was he seated — For these was the leader’s portion reserved; kept as an appropriate reward for so brave and successful a leader.

V. 22. A lion’s whelp-Courageous, and generous, and strong, and successful against his enemies. Which leapeth-From Bashan, because there were many and fierce lions in those parts, whence they used to come forth and leap upon the prey. Or this may refer either to the particular victories obtained by Samson, who was of the tribe of Dan, or to a more general achievement of that tribe, when a party of them surprised Laish, which lay in the farthest part of the land of Canaan from them. And the mountain of Bashan lying not far from that city, from whence they probably made their descent upon it, thus leaping from Basham.

Verse 22. Dan is a lion’s whelp: he shall leap from Bashan.] The Jewish interpreters observe that Bashan was a place much frequented by lions, who issued thence into all parts to look for prey. By this probably Moses intended to point out the strength and prowess of this tribe, that it should extend its territories, and live a sort of predatory life. It appears from Joshua 19:47, that the portion originally assigned to this tribe was not sufficient for them; hence we find them going out to war against Leshem and taking it, adding it to their territories, and calling it by the name of the tribe. Jacob, in his prophetic blessing of this tribe, represents it under the notion of a serpent in the path, Genesis 49:17. The character there, and that given here, constitute the complete warrior-stratagem and courage. See Clarke’s note on “Genesis 49:17”.

Verse 22. A lion’s whelp — Courageous, and generous, and strong, and successful against his enemies. Which leapeth from Bashan — Because there were many and fierce lions in those parts, whence they used to come forth and leap upon the prey. Or this may refer either to the particular victories obtained by Samson, who was of the tribe of Dan, or to a more general achievement of that tribe, when a party of them surprised Laish, which lay in the furthest part of the land of Canaan from them. And the mountain of Bashan lying not far from that city, from whence they probably made their descent upon it, thus leaping from Bashan.

22. Dan is a lion’s whelp: he shall leap from Bashan — In Jacob’s prophecy of the tribes Dan was to be serpent-like. Moses sees the tribe in its future history springing like the lion on its prey.

V. 23. Satisfied with favour-With the favour of God. That only is the favour that satisfies the soul. They are happy indeed that have the favour of God; and they shall have it, that place their satisfaction in it. And full with the blessing of the Lord-Not Only with corn, wine and oil, the fruit of the blessing, but with the blessing itself, the grace of God, according to his promise and covenant. Possess thou the west and the south-Or, the sea and the south. This is not to be understood of the place, that his lot should fall there, for he was rather in the east and north of the land; but of the pleasures and commodities of the west or of the sea, which were conveyed to him from his neighbour Zebulun; and of the south, that is, from the southern tribes and parts of Canaan, which were brought to him down the river Jordan, and both sorts of commodities were given him in exchange for the fruitful rich soil which he had in great abundance.

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

Verse 23. Satisfied with favour — With the favour of God. That only is the favour that satisfies the soul. They are happy indeed that have the favour of God; and they shall have it that place their satisfaction in it. And full with the blessing of the Lord — Not only with corn, wine, and oil, the fruit of the blessing, but with the blessing itself, the grace of God, according to his promise and covenant. Possess thou the west and the south — Or, the sea and the south, as the Hebrew word is; not the midland sea, and the south of Canaan. For, according to Josephus, with whom all the Jewish writers agree, this tribe possessed the east and the north of the country, in Upper Galilee; but the sea of Gennesaret, or Tiberias, which was its border on one side, and the south from the last-mentioned tribe, namely, that of Dan.

Ver. 23. The west and the south. Several versions read, “the sea and the south;” for Naphtali had his lot by the sea of Galilee.

23. O Naphtali, satisfied with favour — In the blessing of Jacob, Naphtali is compared to a gazelle. Here Moses speaks of the tribe as having favour with Jehovah. Josephus says of his heritage that it is rich in land for tillage and pasturage. It is everywhere tilled, no part being allowed to lie idle, and it is everywhere productive. Full with the blessing of the Lord — The territory of this tribe bordered on the lakes Gennesaret and Merom, and extended to the sources of the Jordan. Modern travellers describe it as the most beautiful and fertile portion of Palestine. The depression of the land bordering on Lake Gennesaret makes it productive of tropical fruits — the fruits of the south.

V. 24. Let Asher-Who carries blessedness in his very name, be blessed with children-He shall have numerous, strong and healthful children. Acceptable to his brethren-By his sweet disposition and winning carriage. In oil-He shall have such plenty of oil that he may not only wash his face, but his feet also in it.

Verse 24. Let Asher be blessed with children] Let him have a numerous posterity, continually increasing.

Let him be acceptable to his brethren] May he be in perfect union and harmony with the other tribes.

Let him dip his foot in oil.] Let him have a fertile soil, and an abundance of all the conveniences and comforts of life.

Verse 24. Let Asher — Who carries blessedness in his very name; be blessed with children — He shall have numerous, strong, and healthful children. Acceptable to his brethren — By his sweet disposition and winning carriage. In oil — He shall have such plenty of oil that he may not only wash his face, but his feet also in it. This prophetic blessing was remarkably fulfilled; for Asher’s portion abounded with the best and most remarkable oil, which was the most famed of all Canaan’s productions. Compare Job 29:6, and Genesis 49:20.

24. Let Asher be blessed with children — Better, Let Asher be most blessed among the sons. Let him have the prominence in blessing above all the other sons of Jacob. Let him dip his foot in oil — The rabbins used to say that in Asher oil flows like a river. Both the Syrians and Phoenicians obtained their supply of oil from Galilee. Comp. 1 Kings 5:11.

V. 25. Iron and brass-The mines of iron and copper, which were in their portion, whence Sidon their neighbor was famous among the Heathens for its plenty of brass, and Sarepta is thought to have its name from the brass and iron which were melted there in great quantity. Thy strength shall be-Thy strength shall not be diminished with age, but thou shalt have the vigor of youth even in thine old age: thy tribe shalt grow stronger and stronger.

Verse 25. Thy shoes shall be iron and brass] Some suppose this may refer to the iron and copper mines in their territory; but it is more likely that it relates to their warlike disposition, as we know that greaves, boots, shoes, &c., of iron, brass, and tin, were used by ancient warriors. Goliath had greaves of brass on his legs, 1 Samuel 17:6; and the brazen-booted Greeks, calkoknhmidev acaioi, is one of the epithets given by Homer to his heroes; see Iliad. lib. viii., ver. 41.

And as thy days, so shall thy strength be.] If we take this clause as it appears here, we have at once an easy sense; and the saying, I have no doubt, has comforted the souls of multitudes. The meaning is obvious: “Whatever thy trials or difficulties may be, I shall always give thee grace to support thee under and bring thee through them.” The original is only two words, the latter of which has been translated in a great variety of ways, Ëabd Ëymykw ucheyameycha dobecha. Of the first term there can be no doubt, it literally means, and as thy days; the second word, abd dobe, occurs nowhere else in the Hebrew Bible: the Septuagint have rendered it by iscuv, strength, and most of the versions have followed them; but others have rendered it affliction, old age, fame, weakness, &c., &c. It would be almost endless to follow interpreters through their conjectures concerning its meaning. It is allowed among learned men, that where a word occurs not as a verb in the Hebrew Bible, its root may be legitimately sought in the Arabic. He who controverts this position knows little of the ground on which he stands. In this language the root is found; [Arabic] daba signifies he rested, was quiet. This gives a very good sense, and a very appropriate one; for as the borders of this tribe lay on the vicinity of the Phœnicians, it was naturally to be expected that they should be constantly exposed to irruptions, pillage, &c.; but God, to give them confidence in his protection, says, According to thy days-all circumstances and vicissitudes, so shall thy REST be-while faithful to thy God no evil shall touch thee; thy days shall increase, and thy quiet be lengthened out. This is an unfailing promise of God: “I will keep him in perfect peace whose mind is stayed upon me, because he trusteth in me;” therefore “trust ye in the Lord for ever, for in the Lord Jehovah is everlasting strength;” Isaiah 26:4. Some derive it from [Arabic] dabi, he abounded in riches; the interpretation then would be, As thy days increase, so shall thy riches. This makes a very good sense also. See Rosenmuller.

Moses, having now finished what God gave him to predict concerning the twelve tribes, and what he was led in the fulness of his heart to pray for in their behalf, addresses all the tribes collectively under the names Jeshurun and Israel; and in an ode of astonishing energy and elegance describes this wondrous people, and their still more wonderful privileges. The reader will observe that, though the latter part of this chapter appears in the form of prose in our Bibles, yet it is written in hemistichs or short metrical lines in the original, which is the form in which all the Hebrew poetry is written; and as in other cases, so in this, it would contribute much to the easy understanding of the author’s meaning, were the translation produced in lines corresponding to those of the original.

Verse 25. Thy shoes shall be iron and brass — They must have had great plenty of both these metals before they could make, or rather adorn their shoes with them, as was the custom among some nations. But we may render the words, Under thy feet shall be iron and brass, namely, mines of those metals; or, thy bolts, or bars, shall be iron and brass, for so the word here rendered shoes is translated, Song of Solomon 5:5; Nehemiah 3:3, 6, 13, 14, 15. Sidon, which was famous among the heathen for its plenty of brass, was in the tribe of Asher; and Sarepta is thought to have had its name from the brass and iron which were melted there in great quantities. As thy days, thy strength shall be — Thy strength shall not be diminished with age, but thou shalt have the vigour of youth even in thy old age; thy tribe shall grow stronger and stronger. Or the words may mean, that, during their continuance as a tribe, they should not meet with any remarkable disasters, or be brought low, but continue in their full strength.

Ver. 25. Thy shoes shall be iron and brass. Some read, “Thy bolts shall be iron and brass.” It imports that mines should be under their feet.

25. Thy shoes shall be iron and brass — Better, Thy castles shall be iron and brass; that is, his strongholds shall be impregnable. As thy days, so shall thy strength be — All thy days let thy strength be continued to thee.

V. 26. There us none-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.

Verse 26. There is none like unto the God of Jeshurun] We have already seen the literal meaning of Jeshurun, Deuteronomy 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 teknoi, sons, in the mouth of St. John, signifies much less than teknia, 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 tou hgaphmenou, 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. Rideth upon the heaven, &c.] Unites heaven and earth in thy defence and support, and comes with irresistible velocity to succour and defend thee, and to discomfit thine adversaries.

Verse 26. There is none like unto the God of Jeshurun — 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. Having blessed every particular tribe, he concludes with declaring the happiness of the whole nation, especially in this, that their God was not like the vain and foolish gods of other nations, but that eternal and infinite Being, who is matchless and inimitable in all perfections, and who had undertaken to be their protector, provider, and saviour, notwithstanding and in defiance of all their enemies. Who rideth upon the heavens in, or to, thy help — Who, in sending thee help, rides upon the heavens with the greatest state and magnificence, and makes them subservient to his will, by employing thunder, lightning, hail-stones, and all the artillery of the skies in thy behalf. His riding on the heavens 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. In his excellency on the sky — Or, In his magnificence on the clouds; that is, when he is pleased to display his grandeur and awful majesty in thy behalf, he rides upon the clouds, raises such storms and tempests as demonstrate those parts of nature to be entirely under his power and control.

Ver. 26. The God of Jeshurun, who rideth on the heaven. The idea of Jehovah’s riding in his chariot runs through the writings of all ancient nations, and abounds in the book of Psalms: 18:10. 99:1. 104:3, 4. ———— Namque Diespiter,

Igni corusco nubila dividens,

Plerumque per purum tonantes

Egit equos volucremque currum;

Quo bruta tellus, et vaga flumina,

Quo Styx, et invisi horrida Tœnari

Sedes, Atlanteusque finis

Concutitur.

For lo! that awful heavenly Sire,

Who frequent cleaves the clouds with fire,

Parent of day, Immortal Jove!

Late through the floating fields of air,

The face of heaven, serene and fair,

His thund’ring steeds and winged chariot drove;

When, at the bursting of his flames

The pondrous earth, and vagrant streams,

Infernal Styx, the dire abode

Of hateful Tœnarus profound,

And Atlas to his utmost bound

Trembled beneath the terrors of the God.

Francis’s Horace, bk. 1. ode 34.

So also in the Voluspa, one of the most ancient poems in the world. 3.

Ar var alda

Thâ Ymir bigthi

Var-a sandr, ne saer,

Ne svalar unnir;

Jörth fanz aeva

Ne upp-himin;

Gar var ginnuga,

En gras hvergi.

4.

Athur Bors synir,

Bjothom yptho,

Their er Mithgarth,

Morann Skopo.

Sol skein sunnan,

A salar steina,

Tha var grund groin,

Groemim lauki.

5.

Sol varp sunnan,

Sinni mána,

Hendi enni hogri,

A himin Jodyr.

Sol that ne visst,

Hvar hon sali atti,

Stjaurnor that ne visso

Hvar thar stathi otto,

Mani thath ne visse,

Havt hann Megins atti.

3.

In early times

When Ymir lived,

Was sand, nor sea,

Nor cooling wave,

Nor earth was found,

Nor heaven above;

One chaos all,

And no where grass.

4.

Until Bors sons

Th’ expanse did raise,

By whom Mithgard

The great was made.

From south the sun

Shone on the rocks;

Then did the earth

Green herbs produce.

5.

The sun warped south,

The moon did shine;

Her right hand held

The horse of heaven.

The sun knew not

His proper sphere,

The stars knew not

Their proper place;

Nor saw the moon,

Her mickle power.

The fable of Bellerophon’s flying to heaven on Pegasus, the winged horse, is evidently subsequent to the above allusion of Vola, and of Horace. Yet our Gothic fathers were proud of the fable, because Bellerophon took his flight towards the arctic regions. Strabo, lib. 8. Our kings have put the horse on their arms, as the horse for Hanover; they have cut it also on the chalk-hills, as at Westbury, and at Calne in Wiltshire.

Verses 26-29 contain the conclusion of the blessing, and bring out in clear light the power of God and the safety of his people.

26. There is none like unto the God of Jeshurun — A better translation is, O Jeshurun, (or righteous nation,) there is none like God. Who rideth upon the heaven in thy help — More literally rendered, riding through the heavens to thy help. And in his excellency on the sky — Better, and in his majesty upon the clouds.

V. 27. The eternal God-He who was before all worlds, and will be, when time shall be no more: Is thy refuge-Or, thy habitation or mansion-house (so the word signifies) in whom thou art safe, and easy, and at rest, as a man is in his own house. Every true Israelite is at home in God: the soul returns to him, and reposes in him. And they that make him their habitation shall have all the comforts and benefits of an habitation in him. And underneath are the everlasting arms-The almighty power of God, which protects and comforts all that trust in him, in their greatest straits and distresses. He shall thrust out the enemy from before thee-Shall make room for thee by his resistless power, and shall say, Destroy them-Giving thee not only a commission but strength to put it in execution. And, has he not given the same commission and the same strength to believers, to destroy all sin?

Verse 27. The eternal God] µdq yhla elohey kedem, the former God; HE who was of old. Not like the gods which were lately come up. HE who ever was and ever will be; and HE who was, is, and will be unchangeably holy, wise, just, and merciful. See Clarke’s note on “Genesis 21:33”. Everlasting arms] As the arm is the emblem of power, and of power in a state of exertion, the words here state that an unlimited and unconquerable power shall be eternally exerted in the defence of God’s Church, and in the behalf of all those who trust in Him.

Thrust out the enemy] He will expel all the ancient inhabitants, and put thee in possession of their land.

Verse 27. The eternal God — He who was before all worlds, and will be when time shall be no more; is thy refuge — Or, thy habitation, or mansion-house, (so the word signifies,) in whom thou art safe, and easy, and at rest, as a man in his own house. Every true Israelite is at home in God: the soul returns to him, and reposes in him. And they that make him their habitation shall have all the comforts and benefits of a habitation in him. And underneath are the everlasting arms — The almighty power and infinite goodness of God, which protects and comforts all that trust in him, in their greatest straits and distresses. He shall thrust out the enemy from before thee — He shall expel the Canaanites, and make room for you in their country. And shall say, Destroy them — That is, shall give you power, as well as authority, to root them out. For to say is to command, and what he commands he gives power to execute. And has he not commanded believers to destroy, in themselves, all sin; all evil tempers and corrupt inclinations, as well as all sinful words and actions; and will he not give them power so to do, if they apply to him for it?

27. The eternal God is thy refuge — Better thus, Thy dwellingplace is the God of ancient days. Comp. Psalm 90:1: “Lord, thou hast been our dwellingplace in all generations.” This psalm is entitled, A prayer of Moses, the man of God.

V. 28. Alone-Either 1. Tho’ they be alone, and have no confederates to defend them, but have all the world against them, yet my single protection shall be sufficient for them. Or, 2. Distinct and separated from all other nations, with whom I will not have them mingle themselves. The fountain-That is, the posterity of Jacob, which flowed from him as waters from a fountain, in great abundance. The fountain is here put for the river or streams which flow from it, as Jacob or Israel who is the fountain is often put for the children of Israel. His heavens-That is, those heavens or that air which hangs over his land.

Verse 28. Israel then shall dwell-alone] This people shall not be incorporated with any other people under heaven. A prophecy which continues to be fulfilled to the very letter. Every attempt to unite them with any other people has proved absolutely ineffectual. The fountain of Jacob] His offspring, shall possess a most fertile land; such was Palestine.

Verse 28. Israel shall dwell in safety alone — Either, 1st, In safety, although they be alone, and have no confederates to defend them, but have all the world against them, yet my single protection shall be sufficient for them. Or, 2d, Distinct and separated from all other nations, with whom I will not have them to mingle themselves. The fountain — That is, the posterity of Jacob, which flowed from him as waters from a copious fountain, in great abundance. So the expression is used Psalm 68:26. The fountain is here put for the river, or streams which flow from it, as Jacob, or Israel, who is the fountain, is often put for the children of Israel. The Hebrew word, however, which we render fountain, often signifies an eye, and the sense here may be, The eye of Jacob shall look upon a land of corn, &c. Also his heavens shall drop down dew — That is, those heavens, or that air which hangs over his land, shall water it with refreshing dews, and render it fruitful in corn, wine, and other products of a most fertile country. Thus Moses confirms to Jacob’s seed the blessing which Isaac gave to Jacob himself, Genesis 27:28.

28. Israel… shall dwell in safety — This verse may be rendered thus: “And Israel dwells in safety,

The fountain of Jacob apart,

In a land of corn and wine;

Also his heavens drop down dew.”

Alone — Separate from other nations. A peculiar people. The fountain of Jacob — The patriarch is here referred to as the source from whom all the tribes came. Comp. Psalm 68:26.

V. 29. The shield of they help-By whom thou are sufficiently guarded against all assailants; and the sword of thy excellency-Or, thy most excellent sword, that is, thy strength and the author of all thy past or approaching victories. Those in whose hearts is the excellency of holiness, have God himself for their shield and sword. They are defended by the whole armour of God: His word is their sword, and faith their shield. And thine enemies shall be found liars unto thee-Who said they would destroy thee: or at least, that they would never submit: and thou shalt tread upon their high places-Their strong holds, palaces and temples. Thus shall the God of peace tread Satan under the feet of all believers, and that shortly.

Verse 29. Happy art thou, &c.] yrva ashrey. O the happiness of Israel! it is ineffable, inconceivable, because they are a people saved by the Lord-have such a salvation as it becomes the infinite perfections of God to bestow; he is their help-their never-failing strength, and the shield of that help-he defends their defence, saves them and preserves them in the state of salvation.

Sword of thy excellency] Or whose sword-his all-conquering WORD, is thine excellency, in its promises, threatenings, precepts, &c., &c. St. Paul, in his exhortation to the Christians at Ephesus, uses the same metaphor, Take unto you the SWORD of the SPIRIT, which is the WORD of GOD. Thine enemies shall be found liars] Who said thou shouldst never be able to gain the possession of this good land; for thou shalt tread on-subdue, their high places-even their best fortified cities.

THE blessings contained in this chapter belong also to the spiritual Israel of God, who, according to the Divine promise, shall have a complete victory over all their spiritual foes, shall have all their inward enemies, the whole of the carnal mind, destroyed, (for the blood of Jesus Christ, applied by the energy of the eternal Spirit, shall not only blot out all their sin, but purify their hearts from all unrighteousness;) and thus, being delivered from their enemies, they shall love God with all their heart, and serve him in righteousness and true holiness, without fear before him all the days of their life. There are many circumstances and expressions in this ode similar to several in the prophetical blessing pronounced by Jacob on his twelve sons, Gen. xlix., for the subject is the same in both chapters, the reader is therefore requested to compare the two places, and to consider the notes on each, as they have some tendency to cast light on each other. Both these chapters constitute a part of those Scriptures which, according to St. Paul, Romans 15:4, were written for our learning; and, as to instruct the reader and make him wise unto salvation was the gracious design of God, we should particularly beg of him “that we may in such wise hear them, read, mark, learn, and inwardly digest them, that, by patience and comfort of his holy word, we may embrace and ever hold fast the blessed hope of everlasting life which he has given us in our Saviour Jesus Christ”-Collect for the second Sunday in Advent.

DEUTERONOMY

Verse 29. Happy art thou, O Israel — Wanting words sufficiently to express their happiness, he breaks out into admiration of it. Who is like unto thee? — So highly favoured as thou art? O people, saved of the Lord — Preserved, protected, and provided for by Omnipotence. Surely this is a privilege of which no nation can boast but yourselves. The shield of thy help — By whom thou art sufficiently guarded against all assailants; and the sword of thy excellency — Or, thy most excellent sword; that is, thy strength, and the author of all thy past or approaching victories. Those in whose hearts is the excellence of holiness, have God himself for their shield and sword. They are defended by the whole armour of God: his word is their sword, and faith their shield. And thine enemies shall be found liars unto thee — Who said they would destroy thee: or, at least, that they would never submit: and thou shalt tread upon their high places — Their strongholds, palaces, and temples. Thus shall the God of peace tread Satan under the feet of all believers, and that shortly.

Ver. 29. Happy art thou, oh Israel. Moses’s full soul here poured out the plenary cup of benediction on his children, the family of God. What nation, to use his own words, was so happy in having God so nigh to them; in having statutes so holy; a ritual so full of mystical glory; an oracle at hand; the Eternal God their refuge; and the full assurance of the promised seed, the great prophet yet to come! Let christians think of this; the blessing of the Saviour on the apostles, when he ascended to heaven, still rests on the church.

29. Thine enemies shall be found liars unto thee — They will appear openly as enemies. Their fear will cause them to dissemble. As in the case of the Gibeonites. Joshua 9. And thou shalt tread upon their high places — Israel shall tread as a conqueror.