Deuteronomy 33:2

uction, says Dr. Kennicott, is to show the foundation which Moses had for blessing his brethren, viz., because God had frequently manifested his glory in their behalf; and the several parts of this introduction are disposed in the following order: - 1. The manifestation of the Divine glory on Sinai, as it was prior in time and more magnificent in splendor, is mentioned first. 2. That God manifested his glory at Seir is evident from Jdg 5:4: Lord, when thou wentest out of Seir, when thou marchedst out of the fields of Edom, the earth trembled and the heavens dropped, etc. 3. The next place is Paran, where the glory of the Lord appeared before all the children of Israel, Num 14:10. Instead of he came with ten thousand saints, by which our translators have rendered מרבבת קדש meribeboth kodesh, Dr. Kennicott reads Meribah-Kadesh, the name of a place: for we find that, towards the end of forty years, the Israelites came to Kadesh, Num 20:1, which was also called Meribah, on account of their contentious opposition to the determinations of God in their favor, Num 20:13; and there the glory of the Lord again appeared, as we are informed Num 20:6. These four places, Sinai, Seir, Paran, and Meribah-Kadesh, mentioned by Moses in the text, are the identical places where God manifested his glory in a fiery appearance, the more illustriously to proclaim his special providence over and care of Israel. 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, קדשיו kedoshaiv, the people whom he had consecrated to himself, were under his especial benediction; and that in order to make them a holy nation, God had displayed his glory on Mount Sinai, where they had fallen prostrate at his feet with the humblest adoration, sincerely promising the most affectionate obedience; and that God had there commanded them a law which was to be the possession and inheritance of the children of Jacob, Deu 33:4. And to crown the whole, he had not only blessed them as their lawgiver, but had also vouchsafed to be their king, Deu 33:5. Dr. Kennicott proposes to translate the whole five verses thus: - Verse 1 And this is the blessing wherewith Moses, the man of God, blessed the children of Israel before his death - And he said Deu 33:2. Jehovah came from Sinai, And he arose upon them from Seir; He shone forth from Mount Paran, And he came from Meribah-kadesh: From his right hand a fire shone forth upon them. Deu 33:3. Truly, he loved the people, And he blessed all his saints For they fell down at his feet, And they received of his words. Deu 33:4. He commanded us a law, The inheritance of the congregation of Jacob. Deu 33:5. And he became king in Jeshurun; When the heads of the people were assembled, Together with the tribes of Israel. We have already seen that Dr. Kennicott reads מריבה קדש Meribah-Kadesh, the name of a place, instead of מרבבת קדש meribeboth kodesh, which, by a most unnatural and forced construction, our version renders ten thousands of saints, a translation which no circumstance of the history justifies. Instead of a fiery law, אש דת esh dath, he reads, following the Samaritan version, אש אור esh ur, a fire shining out upon them. In vindication of this change in the original, it may be observed, 1. That, though דת dath signifies a law, yet it is a Chaldee term, and appears nowhere in any part of the sacred writings previously to the Babylonish captivity: תורה torah being the term constantly used to express the Law, at all times prior to the corruption of the Hebrew, by the Chaldee. 2. That the word itself is obscure in its present situation, as the Hebrew Bibles write it and esh in one word אשדת eshdath, which has no meaning; and which, in order to give it one, the Massorah directs should be read separate, though written connected. 3. That the word is not acknowledged by the two most ancient versions, the Septuagint and Syriac. 4. That in the parallel place, Hab 3:3, Hab 3:4, a word is used which expresses the rays of light, קרנים karnayim, horns, that is, splendours, rays, or effulgence of light. 5. That on all these accounts, together with the almost impossibility of giving a rational meaning to the text as it now stands, the translation contended for should be adopted. Instead of All his saints are in his hand, Dr. Kennicott reads, He blessed all his saints - changing בידך beyadecha, into ברך barach, he blessed, which word, all who understand the Hebrew letters will see, might be easily mistaken for the other; the ד daleth and the ר resh being, not only in MSS., but also in printed books, often so much alike, that analogy alone can determine which is the true letter; and except in the insertion of the י yod, which might have been easily mistaken for the apex at the top of the ב beth very frequent in MSS., both words have the nearest resemblance. To this may be added, that the Syriac authorizes this rendering. Instead of לרגלך leraglecha, and מדברתיך middabberotheycha, Thy feet, and Thy words, Dr. Kennicott reads the pronouns in the third person singular, לרגליו leraglaiv and מדברותיו middabberothaiv, His feet, His words, in which he is supported both by the Septuagint and Vulgate. He also changes ישא yissa, He shall receive, into ישאו yisseu, They shall receive. He contends also that משה Mosheh, Moses, in the fourth verse, was written by mistake for the following word מורשה morashah, inheritance; and when the scribe found he had inserted a wrong word, he added the proper one, and did not erase the first. The word Moses, he thinks, should therefore be left out of the text, as it is improbable that he should here introduce his own name; and that if the word be allowed to be legitimate, then the word king must apply to him, and not to God, which would be most absurd. See Kennicott's first Dissertation, p. 422, etc. 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, Gen 49:3, Gen 49:4; and in his rebellion with Korah, Num 16:1-3, etc., let him not become extinct as a tribe in Israel. "It is very usual," says Mr. Ainsworth, "in the Scripture, to set down things of importance and earnestness, by affirmation of the one part, and denial of the other; Isa 38:1: Thou shalt die, and not live; Num 4:19: That they may live, and not die; Psa 118:17: I shall not die, but live; Gen 43:8: That we may live, and not die; Jer 20:14: Cursed be the day - let not that day be blessed; 1Jn 2:4: He is a liar, and the truth is not in him; 1Jn 2:27: Is truth, and no lie; Joh 1:20: He confessed, and denied not; 1Sam 1:11: Remember me, and not forget thy handmaid; Deu 9:7: Remember, forget not; Deu 32:6: O foolish people, and unwise. In all these places it is evident that there is a peculiar emphasis in this form of expression, as if he had said, Let him not only not die, but let him live in great and increasing peace and prosperity. Do not only not forget me, but keep me continually in remembrance. He denied not, but confessed Fully and Particularly. O foolish people - silly and stupid, and unwise - destitute of all true wisdom." And let not his men be few - It is possible that this clause belongs to Simeon. In the Alexandrian copy of the Septuagint the clause stands thus: Και Συμεων εστω πολυς εν αριτμῳ, and let Simeon be very numerous, but none of the other versions insert the word. As the negative particle is not in the Hebrew, but is supplied in our translation, and the word Simeon is found in one of the most ancient and most authentic copies of the Septuagint version; and as Simeon is nowhere else mentioned here, if not implied in this place, probably the clause anciently stood: Let Reuben live, and not die; but let the men of Simeon be few. That this tribe was small when compared with the rest, and with what it once was, is evident enough from the first census, taken after they came out of Egypt, and that in the plains of Moab nearly forty years after. In the first, Simeon was 59,300; in the last, 22,200, a decrease of 37,100 men! Verse 7 And this is the blessing of Judah - Though the word blessing is not in the text, yet it may be implied from Deu 33:1; but probably the words, he spake, are those which should be supplied: And this he spake of Judah, Lord, hear the voice of Judah; that is, says the Targum, receive his prayer when he goes out to battle, and let him be brought back in safety to his own people. Let his hands be sufficient for him - let him have a sufficiency of warriors always to support the tribe, and vindicate its rights; and let his enemies never be able to prevail against him! Three things are expressed here: 1. That the tribe of Judah, conscious of its weakness, shall depend on the Most High, and make prayer and supplication to him; 2. That God will hear such prayer; and, 3. That his hands shall be increased, and that he shall prevail over his enemies. This blessing has a striking affinity with that which this tribe received from Jacob, Gen 49:9; and both may refer to our blessed Lord, who sprang from this tribe, as is noticed on the above passage, who has conquered our deadly foes by his death, and whose praying posterity ever prevail through his might. Verse 8 Of Levi he said - Concerning the Urim and Thummim, see Exo 28:30 (note). 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, etc. - God contended with Aaron as well as with Moses at the waters of Meribah, and excluded him from the promised land because he did not sanctify the Lord before the people. From the words of St. Paul, 1Cor 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 9 Who said unto his father, etc. - There are several difficulties in this and the following verses. Some think they are spoken of the tribe of Levi; others, of all the tribes; others, of the Messiah, etc.; but several of the interpretations founded on these suppositions are too recondite, and should not be resorted to till a plain literal sense is made out. I suppose the whole to be primarily spoken of Aaron and the tribe of Levi. Let us examine the words in this way, Who said unto his father, etc. The law had strictly enjoined that if the father, mother, brother, or child of the high priest should die, he must not mourn for them, but act as if they were not his kindred; see Lev 21:11, Lev 21:12. Neither must Aaron mourn for his sons Nadab and Abihu, etc., though not only their death, but the circumstances of it, were the most afflicting that could possibly affect a parent's heart. Besides, the high priest was forbidden, on pain of death, to go out from the door of the tabernacle, Lev 10:2-7, for God would have them more to regard their function (as good Mr. Ainsworth observes) and duty in his service, than any natural affection whatever. And herein Christ was figured, who, when he was told that his mother and brethren stood without, and wished to speak with him, said: "Who is my mother, and who are my brethren? whosoever shall do the will of my father who is in heaven, the same is my brother, and sister, and mother;" Mat 12:46-50. It is likely also that Moses may refer here to the fact of the Levites, according to the command of Moses, killing every man his brother, friend, neighbor, and even son, who had sinned in worshipping the golden calf, Exo 32:26; and in this way the Chaldee paraphrast understands the words. Verse 10 They shall teach Jacob, etc. - This was the office of the Levites, to teach, by their significant service and typical ceremonies, the way of righteousness and truth to the children of Israel. And of their faithfulness in this respect God bears testimony by the prophet, "My covenant was with him of life and peace," Mal 2:5; and, "The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity;" Mal 2:6. These words are a sufficient comment on the words of the text. 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 12 Of Benjamin - the beloved of the Lord - Alluding to his being particularly beloved of his father Jacob, Gen 49:27, etc. 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 ידיד yedid by the term beloved, and think the original should be divided as it is in the Samaritan, יד יד yad yad, the hand, even the hand of the Lord shall dwell for safety or protection, עליו alaiv, upon him. This makes a good sense, and the reader may choose. 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 αβυσσων πηγων, fountains of the deeps. Some suppose there has been a slight change made in the word מטל mittal, for the dew, which was probably at first מעל meal, From Above, and then the passage would read thus: For the precious things of heaven From Above, and for the deep that coucheth Beneath. This reading is confirmed by several of Kennicott's and De Rossi's MSS. The Syriac and Chaldee have both readings: The dew of heaven from above. 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. Verse 15 The chief things of the ancient mountains - ומראש הררי קדם umerosh harerey kedem, and from the head or top of the ancient or eastern mountains, the precious things or productions being still understood. And this probably refers to the large trees, etc., growing on the mountain tops, and the springs of water issuing from them. The mountains of Gilead may be here intended, as they fell to the half tribe of Manasseh. And the precious things of the lasting hills may signify the metals and minerals which might be digged out of them. Verse 16 The good will of him that dwelt in the bush - The favor of him who appeared in the burning bush on Mount Sinai, who there, in his good will - mere love and compassion, took Israel to be his people; and who has preserved and will preserve, in tribulation and distress, all those who trust in him, so that they shall as surely escape unhurt, as the bush, though enveloped with fire, was unburnt. The top of the head, etc. - The same words are used by Jacob in blessing this tribe, Gen 49:26. The meaning appears to be that God should distinguish this tribe in a particular way, as Joseph himself was separated, נזיר nazir, a Nazarite, a consecrated prince to God, from among and in preference to all his brethren. See the notes on Gen 49:25, etc. 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; Psa 75:5, Psa 75:10; Psa 89:17, Psa 89:24; Psa 112:9; Dan 8:3, etc.; Luk 1:69; Rev 17:3, etc. His horns are like the horns of unicorns - ראם reem, which we translate unicorn, from the μονοκερως monokeros of the Septuagint, signifies, according to Bochart, the mountain goat; and according to others, the rhinoceros, a very large quadruped with one great horn on his nose, from which circumstance his name is derived. See the notes on Num 23:22; Num 24:8. Reem is in the singular number, and because the horns of a unicorn, a one-horned animal, would have appeared absurd, our translators, with an unfaithfulness not common to them, put the word in the plural number. 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, etc. - That is, The horns signify the ten thousands of Ephraim, and the thousands of Manasseh. Jacob prophesied, Gen 48:19, that the younger should be greater than the elder; so here Tens of thousands are given to Ephraim, and only thousands to Manasseh. See the census, Num 1:33-35 (note). 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 favorable for traffic, having many sea-ports. See Gen 49:13 (note). 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 19 They shall call the people unto the mountain - By their traffic with the Gentiles (for so I think עמים ammim should be understood here) they shall be the instruments in God's hands of converting many to the true faith; so that instead of sacrificing to idols, they should offer sacrifices of righteousness. 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 lectae arenae admixto nitro in vitrum excoquuntur. "The river Belus falls into the Jewish sea, about whose mouth those sands, mixed with nitre, are collected, out of which glass is formed," or which is melted into glass. Some think that the celebrated shell-fish called murex, out of which the precious purple dye was extracted, is here intended by the treasure hid in the sand: this also Jonathan introduces in this verse. And others think that it is a general term for the advantages derived from navigation and commerce. Verse 20 Blessed be he that enlargeth Gad - As deliverance out of distress is termed enlarging, (see Psa 4:1 ), this may refer to God's deliverance of the tribe of Gad out of that distress mentioned Gen 49:19, and to the enlargement obtained through means of Jephthah, Jdg 11:33, and probably also to the victories obtained by Gad and Reuben over the Hagarites, 1Chr 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, 1Chr 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 21 He provided the first part - That is, he chose for himself a very excellent portion, viz., the land of Sihon and Og, in which this tribe had requested to be settled by the lawgiver, viz., Moses, from whom they requested this portion, Num 32:1-5. 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 Numbers 32 (note). 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 Jos 19:47, that the portion originally assigned to this tribe was not sufficient for them; hence we find them going out to war against Leshem and taking it, adding it to their territories, and calling it by the name of the tribe. Jacob, in his prophetic blessing of this tribe, represents it under the notion of a serpent in the path, Gen 49:17. The character there, and that given here, constitute the complete warrior-stratagem and courage. See the note on Gen 49:17. Verse 23 O Naphtali, satisfied with favor - Though this may refer to the very great fertility of the country that fell to this tribe, yet certainly something more is intended. Scarcely any of the tribes was more particularly favored by the wondrous mercy and kindness of God, than this and the tribe of Zebulun. The light of the glorious Gospel of Christ shone brightly here, Mat 4:13, Mat 4:15, Mat 4:16. Christ's chief residence was at Capernaum in this tribe, Mat 9:1; Mar 2:1; and this city, through Christ's constant residence, and the mighty miracles he wrought in it, is represented as being exalted unto heaven, Mat 11:23. And it is generally allowed that the apostles were principally of the tribe of Naphtali, who were to possess the west and the south - to dispense the Gospel through all the other tribes. The word ים yam, which we here translate west, literally signifies the sea, and probably refers to the sea of Gennesareth, which was in this tribe. 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 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, etc., of iron, brass, and tin, were used by ancient warriors. Goliath had greaves of brass on his legs, 1Sam 17:6; and the brazen-booted Greeks, χαλκοκνημιδες Αχαιοι, 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, וכימיך דבאך ucheyameycha dobecha. Of the first term there can be no doubt, it literally means, and as thy days; the second word, דבא dobe, occurs nowhere else in the Hebrew Bible: the Septuagint have rendered it by ισχυς, strength, and most of the versions have followed them; but others have rendered it affliction, old age, fame, weakness, etc., etc. 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; 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 Phoenicians, it was naturally to be expected that they should be constantly exposed to irruptions, pillage, etc.; 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;" Isa 26:4. Some derive it from 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 fullness 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 26 There is none like unto the God of Jeshurun - We have already seen the literal meaning of Jeshurun, Deu 32:15; but besides its literal meaning, it seems to be used as an expression of particular affection: hence Calmet understands it as a diminutive of the word Israel. We know that τεκνοι, sons, in the mouth of St. John, signifies much less than τεκνια, which, properly translated, would be beloved children, a term which at once shows the helplessness of the offspring, and the tender affection of the parent. So Jeshurun may be understood here: and hence the Septuagint seem to have apprehended the full force of the word by translating it του ηγαπημενου, the beloved one, the object of God's especial delight. Israel's God, and God's Israel, have no fellows. What were all the gods of the nations, even supposing they were real beings, in comparison of the Almighty? And what nation under heaven could be compared to the Israel of God? It was, however, from God's excellence that they derived theirs. Rideth upon the heaven, etc. - Unites heaven and earth in thy defense and support, and comes with irresistible velocity to succor and defend thee, and to discomfit thine adversaries. Verse 27 The eternal God - אלהי קדם 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 the note on Gen 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 defense 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 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 29 Happy art thou, etc. - אשרי 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 defense, 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, etc., etc. 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. 49, 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, Rom 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 Savior Jesus Christ" - Collect for the second Sunday in Advent. Introduction Moses goes up Mount Nebo to the top of Pisgah, and God shews him the whole extent of the land which he promised to give to the descendants of Abraham, Deu 34:1-4. There Moses died, and was so privately buried by the Lord that his sepulcher was never discovered, Deu 34:5, Deu 34:6. His age and strength of constitution, Deu 34:7. The people weep for him thirty days, Deu 34:8. Joshua being filled with the spirit of wisdom, the Israelites hearken to him, as the Lord commanded them, Deu 34:9. The character of Moses as a prophet, and as a worker of the most extraordinary miracles, both in the sight of the Egyptians, and the people of Israel: conclusion of the Pentateuch, Deu 34:10-12. Verse 1 And Moses went up - This chapter could not have been written by Moses. A man certainly cannot give an account of his own death and burial. We may therefore consider Moses's words as ending with the conclusion of the preceding chapter, as what follows could not possibly have been written by himself. To suppose that he anticipated these circumstances, or that they were shown to him by an especial revelation, is departing far from propriety and necessity, and involving the subject in absurdity; for God gives no prophetic intimations but such as are absolutely necessary to be made; but there is no necessity here, for the Spirit which inspired

Moses's Blessing on Israel. ( b. c. 1451.) 1 And this is the blessing, wherewith Moses the man of God blessed the children of Israel before his death. 2 And he said, The Lord came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them. 3 Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words. 4 Moses commanded us a law, even the inheritance of the congregation of Jacob. 5 And he was king in Jeshurun, when the heads of the people and the tribes of Israel were gathered together. The first verse is the title of the chapter: it is a blessing. In the foregoing chapter he had thundered out the terrors of the Lord against Israel for their sin; it was a chapter like Ezekiel's roll, full of lamentation, and mourning, and woe. Now to soften that, and that he might not seem to part in anger, he here subjoins a blessing, and leaves his peace, which should descend and rest upon all those among them that were the sons of peace. Thus Christ's last work on earth was to bless his disciples ( Luke xxiv. 50 ), like Moses here, in token of parting as friends. Moses blessed them, 1. As a prophet—a man of God. Note, It is a very desirable thing to have an interest in the prayers of those that have an interest in heaven; it is a prophet's reward. In this blessing Moses not only expresses his good wishes to this people, but by the spirit of prophecy foretells things to come concerning them. 2. As a parent to Israel; for so good princes are to their subjects. Jacob upon his death-bed blessed his sons ( Gen. xlix. 1 ), in conformity to whose example Moses here blesses the tribes that were descended from them, to show that though they had been very provoking yet the entail of the blessing was not cut off. The doing of this immediately before his death would not only be the more likely to leave an impression upon them, but would be an indication of the great good-will of Moses to them, that he desired their happiness, though he must die and not share in it. He begins his blessing with a lofty description of the glorious appearances of God to them in giving them the law, and the great advantage they had by it. I. There was a visible and illustrious discovery of the divine majesty, enough to convince and for ever silence atheists and infidels, to awaken and affect those that were most stupid and careless, and to put to shame all secret inclinations to other gods, v. 2 . 1. His appearance was glorious: he shone forth like the sun when he goes forth in his strength. Even Seir and Paran, two mountains at some distance, were illuminated by the divine glory which appeared on Mount Sinai, and reflected some of the rays of it, so bright was the appearance, and so much taken notice of by the adjacent countries. To this the prophet alludes, to set forth the wonders of the divine providence, Hab. iii. 3, 4 ; Ps. xviii. 7-9 . The Jerusalem Targum has a strange gloss upon this, that, "when God came down to give the law, he offered it on Mount Seir to the Edomites, but they refused it, because they found in it, Thou shalt not kill. Then he offered it on Mount Paran to the Ishmaelites, but they also refused it, because they found in it, Thou shalt not steal; and then he came to Mount Sinai and offered it to Israel, and they said, All that the Lord shall say we will do. " I would not have transcribed so groundless a conceit but for the antiquity of it. 2. His retinue was glorious; he came with his holy myriads, as Enoch had long since foretold he should come in the last day to judge the world, Jude 14 . These were the angels, those chariots of God in the midst of which the Lord was, on that holy place, Ps. lxviii. 17 . They attended the divine majesty, and were employed as his ministers in the solemnities of the day. Hence the law is said to be given by the disposition of angels, Acts vii. 53 ; Heb. ii. 2 . II. He gave them his law, which is, 1. Called a fiery law, because it was given them out of the midst of the fire ( Deut. iv. 33 ), and because it works like fire; if it be received, it is melting, warming, purifying, and burns up the dross of corruption; if it be rejected, it hardens, sears, torments, and destroys. The Spirit descended in cloven tongues as of fire; for the gospel also is a fiery law. 2. It is said to go from his right hand, either because he wrote it on tables of stone, or to denote the power and energy of the law and the divine strength that goes along with it, that it may not return void. Or it came as a gift to them, and a precious gift it was, a right-hand blessing. 3. It was an instance of the special kindness he had for them: Yea, he loved the people ( v. 32 ), and therefore, though it was a fiery law, yet it is said to go for them ( v. 2 ), that is, in favour to them. Note, The law of God written in the heart is a certain evidence of the love of God shed abroad there: we must reckon God's law one of the gifts of his grace. Yea, he embraced the people, or laid them in his bosom; so the word signifies, which denotes not only the dearest love, but the most tender and careful protection. All his saints are in his hand. Some understand it particularly of his supporting them and preserving them alive at Mount Sinai, when the terror was so great that Moses himself quaked; they heard the voice of God and lived, ch. iv. 33 . Or it denotes his forming them into a people by his law; he moulded and fashioned them as a potter does the clay. Or they were in his hand to be covered and protected, used and disposed of, as the seven stars were in the hand of Christ, Rev. i. 16 . Note, God has all his saints in his hand; and, though there are ten thousands of his saints ( v. 2 ), yet his hand, with which he measures the waters, is large enough, and strong enough, to hold them all, and we may be sure that none can pluck them out of his hand, John x. 28 . III. He disposed them to receive the law which he gave them: They sat down at thy feet, as scholars at the feet of their master, in token of reverence, in attendance and humble submission to what is taught; so Israel sat at the foot of Mount Sinai, and promised to hear and do whatever God should say. They were struck to thy feet, so some read it; namely, by the terrors of Mount Sinai, which greatly humbled them for the present, Exod. xx. 19 . Every one then stood ready to receive God's words, and did so again when the law was publicly read to them, as Josh. viii. 34 . It is a great privilege when we have heard the words of God to have opportunity of hearing them again. John xvii. 26 , I have declared thy name, and will declare it. So Israel not only had received the law, but should still receive it by their prayers, and other lively oracles. The people are taught ( v. 4, 5 ), in gratitude for the law of God, always to keep up an honourable remembrance both of the law itself and of Moses by whom it was given. Two of the Chaldee paraphrasts read it, The children of Israel said, Moses commanded us a law. And the Jews say that as soon as a child was able to speak his father was obliged to teach him these words: Moses commanded us a law, even the inheritance of the congregation of Jacob. 1. They are taught to speak with great respect of the law, and to call it the inheritance of the congregation of Jacob. They looked upon it, (1.) As peculiar to them, and that by which they were distinguished from other nations, who neither had the knowledge of it ( Ps. cxlvii. 20 ), nor, if they had, were under those obligations to observe it that Israel were under: and therefore (says bishop Patrick), "when the Jews conquered any country, they did not force any to embrace the law of Moses, but only to submit to the seven precepts of Noah." (2.) As entailed upon them; for so inheritances are to be transmitted to their posterity. And, (3.) As their wealth and true treasure. Those that enjoy the word of God and the means of grace have reason to say, We have a goodly heritage. He is indeed a rich man in whom the word of Christ dwells richly. Perhaps the law is called their inheritance because it was given them with their inheritance, and we so annexed to it that the forsaking of the law would be a forfeiture of the inheritance. See Ps. cxix. 111 . 2. They are taught to speak with great respect of Moses; and they were the more obliged to keep up his name because he had not provided for the keeping of it up in his family; his posterity were never called the sons of Moses, as the priests were the sons of Aaron. (1.) They must own Moses a great benefactor to their nation, in that he commanded them the law; for, though it came from the hand of God, it went through the hand of Moses. (2.) He was king in Jeshurun. Having commanded them the law, as long as he lived he took care to see it observed and put in execution; and they were very happy in having such a king, who ruled them, and went in and out before them at all times, but did in a special manner look great when the heads of the people were gathered together in parliament, as it were, and Moses was president among them. Some understand this of God himself; he did then declare himself their King when he gave them the law, and he continued so long as they were Jeshurun, an upright people, and till they rejected him, 1 Sam. xii. 12 . But it seems rather to be understood of Moses. A good government is a great blessing to any people, and what they have reason to be very thankful for; and that constitution is very happy which as Israel's, which as ours, divides the power between the king in Jeshurun and the heads of the tribes, when they are gathered together.

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, Num 20:14, &c. and from thence God led them on towards the land of promise, and then gloriously appeared for them in subduing Sihon and Og before them. But because the land of Edom is sometimes taken more largely, and so reacheth even to the Red - sea, and therefore mount Sinai was near to it, and because Paran was also near Sinai, being the next station into which they came from the wilderness of Sinai: all this verse may belong to God's appearance in mount Sinai, where that glorious light which shone upon mount Sinai directly, did in all probability scatter its beams into adjacent parts, such as Seir and Paran were. And if so, this is only a poetical expression of the same thing in divers words, and God coming or rising or shining from or to or in Sinai and Seir and Paran note one and the same illustrious action of God appearing there with ten thousands of his saints or holy angels, and giving a fiery law to them. 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, Psa 68:17 Dan 7:10, which attended upon him in this great and glorious work of giving the law, as may be gathered from Acts 7:53 Gal 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.