Bible
Commentary
Deuteronomy 33
Yet
Moses has not done with the children of Israel; he seemed to have taken final
leave of them in the close of the foregoing chapter, but still he has something
more to say. He had preached them a farewell sermon, a very copious and
pathetic discourse. After sermon he had given out a psalm, a long psalm; and
now nothing remains but to dismiss them with a blessing; that blessing he
pronounces in this chapter in the name of the Lord, and so leaves them. I. He
pronounces them all blessed in what God had done for them already, especially
in giving them his law, ver. 2-5. II. He pronounces a blessing upon each tribe,
which is both a prayer for and a prophecy of their felicity. 1. Reuben, ver. 6.
2. Judah, ver. 7. 3. Levi, ver. 8-11. 4. Benjamin, ver. 42. 5. Joseph, ver.
13-17. 6. Zebulun and Issachar, ver. 18, 19. 7. Gad, ver. 20, 21. 8. Dan, ver.
22. 9. Naphtali, ver. 23. 10. Asher, ver. 24, 25. III. He pronounces them all
in general blessed upon the account of what God would be to them, and do for
them if they were obedient, ver. 26, &c.
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 foretels things to
come concerning them. 2. As a parent to Israel; for so good princes are to
their subjects. Jacob upon his death-bed blessed his sons (Gen. 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.
6 Let Reuben live, and not die; and let
not his men be few. 7 And this is the
blessing of Judah: and he said, Hear, LORD, the voice of Judah, and bring him
unto his people: let his hands be sufficient for him; and be thou a help to him
from his enemies.
Here is, I. The blessing of Reuben.
Though Reuben had lost the honour of his birthright, yet Moses begins with him;
for we should not insult over those that are disgraced, nor desire to
perpetuate marks of infamy upon any, though ever so justly fastened at first,
v. 6. Moses desires and foretels, 1. The preserving of this tribe. Though a
frontier tribe on the other side Jordan, yet, "Let it live, and not be
either ruined by its neighbours or lost among them." And perhaps he refers
to those chosen men of that tribe who, having had their lot assigned them
already, left their families in it, and were now ready to go over armed before
their brethren, Num. xxxii. 27. "Let them be protected in this noble
expedition, and have their heads covered in the day of battle." 2. Let it
be a numerous tribe; though their other honours be lost, so that they shall not
excel, yet let them multiply." Let Reuben live and not die, though his men
be few; so bishop Patrick, thinks it may be rendered. "Though he must not
expect to flourish (Gen. xlix. 4), yet let him not perish." All the
Chaldee paraphrasts refer this to the other world: Let Reuben live in life
eternal, and not die the second death, so Onkelos. Let Reuben live in this
world, and not die that death which the wicked die in the world to come, so
Jonathan and the Jerusalem Targum.
II. The blessing of Judah, which is put
before Levi because our Loud sprang out of Judah, and (as Dr. Lightfoot says)
because of the dignity of the kingdom above the priesthood. The blessing (v. 7)
may refer either, 1. To the whole tribe in general. Moses prays for, and
prophesies, the great prosperity of that tribe., That God would hear his
prayers (see an instance, 2 Chron. xiii. 14, 15), settle him in his lot,
prosper him in all his affairs, and give him victory over his enemies. It is
taken for granted that the tribe of Judah would be both a praying tribe and an
active tribe. "Lord," says Moses, "hear his prayers, and give
success to all his undertakings: let his hands be sufficient for him both in
husbandry and in war." The voice of prayer should always be attended with
the hand of endeavour, and then we may expect prosperity. Or, 2. It may refer
in particular to David, as a type of Christ, that God would hear his prayers,
Ps. xx. 1 (and Christ was heard always, John xi. 42), that he would give him
victory over his enemies, and success in his great undertakings. See Ps.
lxxxix. 20, &c. And that prayer that God would bring him to his people
seems to refer to Jacob's prophecy concerning Shiloh, That to him should the
gathering of the people be, Gen. xlix. 10. The tribe of Simeon is omitted in
the blessing, because Jacob had left it under a brand, and it had never done
any thing, as Levi had done, to retrieve its honour. It was lessened in the
wilderness more than any other of the tribes; and Zimri, who was so notoriously
guilty in the matter of Peor but the other day, was of that tribe. Or, because
the lot of Simeon was an appendage to that of Judah, that tribe is included in
the blessing of Judah. Some copies of the LXX. join Simeon with Reuben: Let Reuben
live and not die; and let Simeon be many in number.
8 And of Levi he said, Let thy Thummim
and thy Urim be with thy holy one, whom thou didst prove at Massah, and with
whom thou didst strive at the waters of Meribah; 9 Who said unto his father and to his
mother, I have not seen him; neither did he acknowledge his brethren, nor knew
his own children: for they have observed thy word, and kept thy covenant. 10 They shall teach Jacob thy judgments, and
Israel thy law: they shall put incense before thee, and whole burnt sacrifice
upon thine altar. 11 Bless, LORD, his
substance, and accept the work of his hands: smite through the loins of them
that rise against him, and of them that hate him, that they rise not again.
In blessing the tribe of Levi, Moses
expresses himself more at large, not so much because it was his own tribe (for
he takes no notice of his relation to it) as because it was God's tribe. The
blessing of Levi has reference.
I. To the high priest, here called God's
holy one (v. 8), because his office was holy, in token of which, Holiness to
the Lord was written upon his forehead. 1. He seems to acknowledge that God
might justly have displaced Aaron and his seed, for his sin at Meribah, (Exod.
xvii. 7), which might be very remarkable, and which God might have an eye to in
conferring the priesthood upon him, though no mention is made of it there. All
the Chaldee paraphrasts agree that it was a trial in which he was found perfect
and faithful, and stood in the trial; therefore not that, Num. xx. 2. He prays
that the office of the high priest might ever remain: Let thy thummim and thy
urim be with him. It was given him for some eminent piece of service, as
appears, Mal. ii. 5. "Lord, let it never be taken from him."
Notwithstanding this blessing, the urim and thummim were lost in the captivity,
and never restored under the second temple. But this prayer has its full
accomplishment in Jesus Christ, God's Holy One, and our great high priest, of
whom Aaron was a type: with him who had lain in the Father's bosom from
eternity the urim and thummim shall remain; for he is the wonderful and
everlasting counsellor. Some translate the thummim and urim appellatively, the
rather because the usual order is here inverted, and here only. Thummim
signifies integrity, and Urim illumination: Let these be with thy holy one,
that is, "Lord, let the high priest ever be both an upright man and an
understanding man." A good prayer to be put up for the ministers of the
gospel, that they may have clear heads and honest hearts; light and sincerity
make a complete minister.
II. To the inferior priests and Levites,
v. 9-11.
1. He commends the zeal of this tribe for
God when they sided with Moses (and so with God) against the worshippers of the
golden calf (Exod. xxxii. 26, &c.), and, being employed in cutting off the
ring-leaders in that wickedness, they did it impartially: the best friends they
had in the world, though as dear to them as their next relations, they did not
spare if they were idolaters. Note, Our regard to God and to his glory ought
always to prevail above our regard to any creature whatsoever. And those who
not only keep themselves pure from the common iniquities of the times and
places in which they live, but, as they are capable, bear testimony against
them, and stand up for God against the evil-doers, shall have special marks of
honour put upon them. Perhaps Moses may have an eye to the sons of Korah, who
refused to join with their father in his gain-saying, Num. xxvi. 11. Also to
Phinehas, who executed judgment, and stayed the plague. And indeed the office
of the priests and Levites, which engaged their constant attendance, at least
in their turns, at God's altar, laid them under a necessity of being frequently
absent from their families, which they could not take such care of, nor make
such provision for, as other Israelites might. This was the constant
self-denial they submitted to, that they might observe God's word, and keep the
covenant of priesthood. Note, Those that are called to minister in holy things
must sit loose to the relations and interests that are dearest to them in this
world, and prefer the gratifying of the best friend they have, Acts xxi. 13;
xx. 24. Our Lord Jesus knew not his mother and his brethren when they would
have taken him off from his work, Matt. xii. 48.
2. He confirms the commission granted to
this tribe to minister in holy things, which was the recompence of their zeal
and fidelity, v. 10. (1.) They were to deal for God with the people: "They
shall teach Jacob thy judgments and Israel thy laws, both as preachers in thy
religious assemblies, reading and expounding the law (Neh. viii. 7, 8), and as
judges, determining doubtful and difficult cases that were brought before
them," 2 Chron. xvii. 8, 9. The priests' lips kept this knowledge for the
use of the people, who were to ask the law at their mouth, Mal. ii. 7. Even
Haggai, a prophet, consulted the priests in a case of conscience, Hag. ii. 11,
&c. Note, Preaching is necessary, not only for the first planting of
churches, but for the preserving and edifying of churches when they are
planted. See Ezek. xliv. 23, 24. (2.) They were to deal for the people with
God, in burning incense to the praise and glory of God, and offering sacrifices
to make atonement for sin and to obtain the divine favour. This was the work of
the priests, but the Levites attended and assisted in it. Those that would have
benefit by their incense and offerings must diligently and faithfully observe
their instructions.
3. He prays for them, v. 11. (1.) That
God would prosper them in their estates, and make that which was allotted them
for their maintenance comfortable to them. Bless, Lord, his substance. The
provision made for them was very plentiful, and came to them easily, and yet
they could have no joy of it unless God blessed it to them; and, since God
himself was their portion, a particular blessing might be expected to attend
this portion. Bless, Lord, his virtue; so some read it. "Lord, increase
thy graces in them, and make them more and more fit for their work." (2.)
That he would accept them in their services: "Accept the work of his
hands, both for himself and for the people for whom he ministers."
Acceptance with God is that which we should all aim at, and be ambitious of, in
all our devotions, whether men accept us or no (2 Cor. v. 9), and it is the
most valuable blessing we can desire either for ourselves or others. (3.) That
he would take his part against all his enemies: Smite through the loins of those
that rise against him. He supposes that God's ministers would have many
enemies: some would hate their persons for their faithfulness, and would
endeavour to do them a mischief; others would envy them their maintenance, and
endeavour sacrilegiously to deprive them of it; others would oppose them in the
execution of their office and not submit to the sentence of the priests; and
some would aim to overthrow the office itself. Now he prays that God would
blast all such attempts, and return the mischief upon the heads of the authors.
This prayer is a prophecy that God will certainly reckon with those that are
enemies to his ministers, and will keep up a ministry in his church to the end
of time, in spite of all the designs of the gates of hell against it. Saul rose
up against the Lord's priests (1 Sam. xxii. 18), and this filled the measure of
his sin.
12 And of Benjamin he said, The beloved
of the LORD shall dwell in safety by him; and the LORD shall cover him all the
day long, and he shall dwell between his shoulders. 13 And of Joseph he said, Blessed of the
LORD be his land, for the precious things of heaven, for the dew, and for the
deep that coucheth beneath, 14 And for
the precious fruits brought forth by the sun, and for the precious things put
forth by the moon, 15 And for the chief
things of the ancient mountains, and for the precious things of the lasting
hills, 16 And for the precious things
of the earth and fulness thereof, and for the good will of him that dwelt in
the bush: let the blessing come upon the head of Joseph, and upon the top of
the head of him that was separated from his brethren. 17 His glory is like the firstling of his
bullock, and his horns are like the horns of unicorns: with them he shall push
the people together to the ends of the earth: and they are the ten thousands of
Ephraim, and they are the thousands of Manasseh.
Here is, I. The blessing of Benjamin, v.
12. Benjamin is put next to Levi, because the temple, where the priests' work
lay, was just upon the edge of the lot of this tribe; and it is put before
Joseph because of the dignity of Jerusalem (part of which was in this tribe)
above Samaria, which was in the tribe of Ephraim, and because Benjamin adhered
to the house of David, and to the temple of the Lord, when the rest of the
tribes deserted both with Jeroboam. 1. Benjamin is here called the beloved of
the Lord, and the father of this tribe was Jacob's beloved son, the son of his
right hand. Note, Those are blessed indeed that are beloved of the Lord. Saul
the first king, and Paul the great apostle, were both of this tribe. 2. He is
here assured of the divine protection: he shall dwell safely. Note, Those are
safe whom God loves, Ps. xci. 1. 3. It is here intimated that the temple in
which God would dwell should be built in the borders of this tribe. Jerusalem
the holy city was in the lot of this tribe (Josh. xviii. 28); and though Zion,
the city of David, is supposed to belong to Judah, yet Mount Moriah, on which
the temple was built, was in Benjamin's lot. God is therefore said to dwell
between his shoulders, because the temple stood on that mount, as the head of a
man upon his shoulders. And by this means Benjamin was covered all the day long
under the protection of the sanctuary (Ps. cxxv. 2), which is often spoken of
as a place of refuge, Ps. xxvii. 4, 5; Neh. vi. 10. Benjamin, dwelling by the
temple of God, dwelt in safety by him. Note, It is a happy thing to be in the
neighbourhood of the temple. This situation of Benjamin, it is likely, was the
only thing that kept that tribe in adherence with Judah to the divine
institutions, when the other ten tribes apostatized. Those have corrupt and
wicked hearts indeed who, the nearer they are to the church, are so much the
further from God.
II. The blessing of Joseph, including
both Manasseh and Ephraim. In Jacob's blessing (Gen. xlix.) that of Joseph is
the largest, and so it is here; and thence Moses here borrows the title he
gives to Joseph (v. 16), that he was separated from his brethren, or, as it
might be read, a Nazarite among them, both in regard of his piety, wherein it
appears, by many instances, he excelled them all, and of his dignity in Egypt,
where he was both their ruler and benefactor. His brethren separated him from
them by making him a slave, but God distinguished him from them by making him a
prince. Now the blessings here prayed for, and prophesied of, for this tribe,
are great plenty and great power.
1. Great plenty, v. 13-16. In general:
Blessed of the Lord be his land. Those were very fruitful countries that fell
into the lot of Ephraim and Manasseh, yet Moses prays they might be watered
with the blessing of God, which makes rich, and on which all fruitfulness
depends. Now,
(1.) He enumerates many particulars which
he prays may contribute to the wealth and abundance of those two tribes,
looking up to the Creator for the benefit and serviceableness of all the
inferior creatures, for they are all that to us which he makes them to be. He
prays, [1.] For seasonable rains and dews, the precious things of heaven; and
so precious they are, though but pure water, that without them the fruits of
the earth would all fail and be cut off. [2.] For plentiful springs, which help
to make the earth fruitful, called here the deep that coucheth beneath; both
are the rivers of God (Ps. lxv. 9), and he made particularly the fountains of
waters, Rev. xiv. 7. [3.] For the benign influences of the heavenly bodies (v.
14), for the precious fruits (the word signifies that which is most excellent,
and the best in its kind) put forth by the quickening heat of the sun, and the
cooling moisture of the moon. "Let them have the yearly fruits in their
several months, according to the course of nature, in one month olives, in
another dates," &c. So some understand it. [4.] For the fruitfulness
even of their hills and mountains, which in other countries used to be barren
(v. 15): Let them have the chief things of the ancient mountains; and, if the
mountains be fruitful, the fruits on them will be first and best ripened. They
are called ancient mountains, not because prior in time to other mountains, but
because , like the first-born, they were superior in worth and excellency; and
lasting hills, not only because as other mountains they were immovable (Hab.
iii. 6), but because the fruitfulness of them should continue. [5.] For the
productions of the lower grounds (v. 16): For the precious things of the earth.
Though the earth itself seems a useless worthless lump of matter, yet there are
precious things produced out of it, for the support and comfort of human life.
Job xxviii. 5. Out of it cometh bread, because out of it came our bodies, and
to it they must return. But what are the precious things of the earth to a soul
that came from God and must return to him? Or what is its fulness to the
fulness that is in Christ, whence we receive grace for grace? Some make these
precious things here prayed for to be figures of spiritual blessings in
heavenly things by Christ, the gifts, graces, and comforts of the Spirit.
(2.) He crowns all with the good-will, or
favourable acceptance, of him that dwelt in the bush (v. 16), that is, of God,
that God who appeared to Moses in the bush that burned and was not consumed
(Exod. iii. 2), to give him his commission for the bringing of Israel out of
Egypt. Though God's glory appeared there but for a while, yet it is said to
dwell there, because it continued as long as there was occasion for it: the
good-will of the shechinah in the bush; so it might be read, for shechinah
signifies that which dwelleth; and, though it was but a little while a dweller
in the bush, yet it continued to dwell with the people of Israel. My dweller in
the bush; so it should be rendered; that was an appearance of the divine
Majesty to Moses only, in token of the particular interest he had in God, which
he desires to improve for the good of this tribe. Many a time God has appeared
to Moses, but now that he is just dying he seems to have the most pleasing
remembrance of that which was the first time, when his acquaintance with the
visions of the Almighty first began, and his correspondence with heaven was
first settled: that was a time of love never to be forgotten. It was at the
bush that God declared himself the God of Abraham, Isaac, and Jacob, and so confirmed
the promise made to the fathers, that promise which reached as far as the
resurrection of the body and eternal life, as appears by our Saviour's argument
from it, Luke xx. 37. So that, when he prays for the good-will of him that
dwelt in the bush, he has an eye to the covenant then and there renewed, on
which all our hopes of God's favour must be bottomed. Now he concludes this
large blessing with a prayer for the favour or good-will of God, [1.] Because
that is the fountain and spring-head of all these blessings; they are gifts of
God's good-will; they are so to his own people, whatever they are to others.
Indeed when Ephraim (a descendant from Joseph) slid back from God, as a
backsliding heifer, those fruits of his country were so far from being the
gifts of God's good-will that they were intended but to fatten him for the
slaughter, as a lamb in a large place, Hos. iv. 16, 17. [2.] Because that is
the comfort and sweetness of all these blessings; then we have joy of them when
we taste God's good-will in them. [3.] Because that is better than all these,
infinitely better; for if we have but the favour and good-will of God we are
happy, and may be easy in the want of all these things, and may rejoice in the
God of our salvation though the fig-tree do not blossom, and there be no fruit
in the vine, Hab. iii. 17, 18.
2. Great power Joseph is here blessed
with, v. 17. Here are three instances of his power foretold: (1.) His authority
among his brethren: His glory is like the firstling of his bullock, or young
bull, which is a stately creature, and therefore was formerly used as an emblem
of royal majesty. Joshua, who was to succeed Moses, was of the tribe of Ephraim
the son of Joseph, and his glory was indeed illustrious, and he was an honour
to his tribe. In Ephraim was the royal city of the ten tribes afterwards. And
of Manasseh were Gideon, Jephthah, and Jair, who were all ornaments and
blessings to their country. Some think he is compared to the firstling of the
bullock because the birthright which Reuben lost devolved upon Joseph (1 Chron.
v. 1, 2), and to the firstling of his bullock, because Bashan, which was in the
lot of Manasseh, was famous for bulls and cows, Ps. xxii. 12; Amos iv. 1. (2.)
His force against his enemies and victory over them: His horns are like the
horn of a unicorn, that is, "The forces he shall bring into the field
shall be very strong and formidable, and with them he shall push the
people," that is, "He shall overcome all that stand in his way."
It appears from the Ephraimites' contests, both with Gideon (Judg. viii. 1) and
with Jephthah (Judg. xii. 1), that they were a warlike tribe and fierce. Yet we
find the children of Ephraim, when they had forsaken the covenant of God,
though they were armed, turning back in the day of battle (Ps. lxxviii. 9, 10);
for, though here pronounced strong and bold as unicorns, when God had departed
from them they became as weak as other men. (3.) The numbers of his people, in
which Ephraim, though the younger house, exceeded, Jacob having, in the
foresight of the same thing, crossed hands, Gen. xlviii. 19. They are the ten
thousands of Ephraim, and the thousands of Manasseh. Jonathan's Targum applies
it to the ten thousands of Canaanites conquered by Joshua, who was of the tribe
of Manasseh. And the gloss of the Jerusalem Targum upon the former part of this
verse is observable, that "as the firstlings of the bullock were never to
be worked, nor could the unicorn ever be tamed, so Joseph should continue free;
and they would have continued free if they had not by sin sold
themselves."
18 And of Zebulun he said, Rejoice,
Zebulun, in thy going out; and, Issachar, in thy tents. 19 They shall call the people unto the
mountain; there they shall offer sacrifices of righteousness: for they shall
suck of the abundance of the seas, and of treasures hid in the sand. 20 And of Gad he said, Blessed be he that
enlargeth Gad: he dwelleth as a lion, and teareth the arm with the crown of the
head. 21 And he provided the first part
for himself, because there, in a portion of the lawgiver, was he seated; and he
came with the heads of the people, he executed the justice of the LORD, and his
judgments with Israel.
Here we have, I. The blessings of Zebulun
and Issachar put together, for they were both the sons of Jacob by Leah, and by
their lot in Canaan they were neighbours; it is foretold,
1. That they should both have a
comfortable settlement and employment, v. 18. Zebulun must rejoice, for he
shall have cause to rejoice; and Moses prays that he may have cause in his
going out, either to war (for Zebulun jeoparded their lives in the high places
of the field, Judg. v. 18), or rather to sea, for Zebulun was a haven of ships,
Gen. xlix. 13. And Issachar must rejoice in his tents, that is, in his business
at home, his husbandry, to which the men of that tribe generally confined
themselves, because they saw that rest was good, and when the sea was rough the
land was pleasant, Gen. xlix. 14, 15. Observe here, (1.) That the providence of
God, as it variously appoints the bounds of men's habitation, some in the city
and some in the country, some in the seaports and some in the inland towns, so
it wisely disposes men's inclinations to different employments for the good of
the public, as each member of the body is situated and qualified for the
service of the whole. The genius of some men leads them to a book, of others to
the sea, of others to the sword; some are inclined to rural affairs, others to
trade, and some have a turn for mechanics; and it is well it is so. If the
whole body were an eye, where were the hearing? 1 Cor. xii. 17. It was for the
common good of Israel that the men of Zebulun were merchants and that the men
of Issachar were husbandmen. (2.) That whatever our place and business are it
is our wisdom and duty to accommodate ourselves to them, and it is a great
happiness to be well pleased with them. Let Zebulun rejoice in his going out;
let him thank God for the gains and make the best of the losses and
inconveniences of his merchandise, and not despise the meanness, nor envy the
quietness, of Issachar's tents. Let Issachar rejoice in his tents, let him be
well pleased with the retirements and content with the small profits of his
country seats, and not grudge that he has not Zebulun's pleasure of travelling
and profit of trading. Every business has both its conveniences and inconveniences,
and therefore whatever Providence has made our business we ought to bring our
minds to it; and it is really a great happiness, whatever our lot is, to be
easy with it. This is the gift of God, Eccl. v. 19.
2. That they should both be serviceable
in their places to the honour of God and the interests of religion in the
nation (v. 19): They shall call the people to the mountain, that is, to the
temple, which Moses foresaw should be built upon a mountain. I see not why this
should be confined (as it is by most interpreters) to Zebulun; if both Zebulun
and Issachar received the comforts of their respective employments, why may we
not suppose that they both took care to give God the glory of them? Two things
they shall do for God:--
(1.) They shall invite others to his
service. Call the people to the mountain. [1.] Zebulun shall improve his
acquaintance and commerce with the neighbouring nations, to whom he goes out,
for this noble purpose, to propagate religion among them, and to invite them
into the service of the God of Israel. Note, Men of great business, or large
conversation, should wisely and zealously endeavour to recommend the practice
of serious godliness to those with whom they converse and among whom their
business lies. Such are blessed, for they are blessings. It were well if the
enlargement of trade with foreign countries might be made to contribute to the
spreading of the gospel. This prophecy concerning Zebulun perhaps looks as far
as the preaching of Christ and his apostles, which began in the land of Zebulun
(Matt. iv. 14, 15); then they called the people to the mountain, that is, to
the kingdom of the Messiah, which is called the mountain of the Lord's house,
Isa. ii. 2. [2.] Issachar that tarries at home, and dwells in tents, shall call
upon his neighbours to go up to the sanctuary at the times appointed for their
solemn feasts, either because they should be more zealous and forward than
their neighbours (and it has been often observed that though those that with
Zebulun dwell in the haven of ships, which are places of concourse, have
commonly more of the light of religion, those that with Issachar dwell in tents
in the country have more of the life and heat of it), and may therefore with
their zeal provoke those to a holy emulation that have more knowledge (Ps.
cxxii. 1); or because they were more observant of the times appointed for their
feasts than others were. One of the Chaldee paraphrasts reads the foregoing
verse, Rejoice, Issachar, in the tents of thy schools, supposing they would
many of them be scholars, and would use their learning for that purpose,
according to the revolutions of the year, to give notice of the times of the
feasts; for almanacs were not then so common as they are now. And Onkelos more particularly,
Rejoice, Issachar, when thou goest to compute the times of the solemnities at
Jerusalem; for then the tribes of Israel shall be gathered to the mountain of
the house of the sanctuary. So he reads the beginning of this verse; and many
think this is the meaning of that character of the men of Issachar in David's
time, That they had understanding of the times to know what Israel ought to do,
1 Chron. xii. 32. And the character which follows (v. 33) of the men of
Zebulun, that they were such as went forth to battle, expert in war, perhaps
may explain the blessing of that tribe here. Note, Those that have not
opportunity as Zebulun had of bringing into the church those that are without
may yet be very serviceable to its interest by helping to quicken, encourage,
and build up, those that are within. And it is good work to call people to
God's ordinances, to put those in remembrance that are forgetful, and to stir
up those that are slothful, who will follow, but care not to lead.
(2.) They shall not only invite others to
the service of God, but they shall abound in it themselves: There they shall
offer sacrifices of righteousness. They shall not send others to the temple and
stay at home themselves, under pretence that they cannot leave their business;
but, when they stir up others to go speedily to pray before the Lord, they
shall say, We will go also, as it is Zech. viii. 21. Note, The good we exhort
others to we should ourselves be examples of. And, when they come to the temple,
they shall not appear before the Lord empty, but shall bring for the honour and
service of God according as he has prospered them, 1 Cor. xvi. 2. [1.] It is
here foretold that both these tribes should grow rich. Zebulun that goes abroad
shall suck of the abundance of the seas, which are full breasts to the
merchants, while Issachar, that tarries at home, shall enrich himself with
treasures hid in the sands, either the fruits of the earth or the underground
treasures of metals and minerals, or (because the word for sand here signifies
properly the sand of the sea) the rich things thrown up by the sea, for the lot
of Issachar reached to the sea-side. Perhaps their success in calling the
people to the mount is intimated by their sucking of the abundance of the seas,
for we have a like phrase used for the bringing in of the nations to the church
(Isa. lx. 5), The abundance of the sea shall be converted unto thee, and (v.
16), Thou shalt suck the milk of the Gentiles. It is foretold, [2.] That these
tribes, being thus enriched, should consecrate their gain unto the Lord, and
their substance unto the Lord of the whole earth, Mic. iv. 13. The merchandise
of Zebulun, and the hire of Issachar, shall be holiness to the Lord (Isa.
xxiii. 18), for thereof they shall offer sacrifices of righteousness, that is,
sacrifices according to the law. Note, We must serve and honour God with what
we have; and where he sows plentifully he expects to reap accordingly. Those
that suck of the abundance of the seas, and of the treasures hid in the sand,
ought to offer sacrifices of righteousness proportionable.
II. The blessing of the tribe of Gad
comes next, v. 20, 21. This was one of the tribes that was already seated on
that side Jordan where Moses now was. Now,
1. He foretels what this tribe would be,
v. 20. (1.) That it would be enlarged, as at present it had a spacious
allotment; and he gives God the glory both of its present and of its future
extent: Blessed be he that enlargeth Gad. We find how this tribe was enlarged
by their success in a war which it seems they carried on very religiously
against the Hagarites, 1 Chron. v. 19, 20, 22. Note, God is to have the glory
of all our enlargements. (2.) That it would be a valiant and victorious tribe,
would, if let alone, dwell secure and fearless as a lion; but, if provoked,
would, like a lion, tear the arm with the crown of the head; that is, would
pull in pieces all that stood in his way, both the arm (that is, the strength)
and the crown of the head (that is, the policy and authority) of his enemies.
In David's time there were Gadites whose faces were as the faces of lions, 1
Chron. xii. 8. Some reckon Jehu to be of this tribe, because the first mention
we have of him is at Ramoth Gilead, which belonged to Gad, and they think this
may refer to his valiant acts.
2. He commends this tribe for what they
had done and were now doing, v. 21. (1.) They had done very wisely for
themselves, when they chose their lot with the first, in a country already
conquered: He provided the first part for himself; though he had a concern for
his brethren, yet his charity began at home, and he was willing to see himself
first served, first settled. The Gadites were the first and most active movers
for an allotment on that side Jordan, and therefore are still mentioned before
the Reubenites in the history of that affair, Num. xxxii. 2. And thus, while
the other tribes had their portion assigned them by Joshua the conqueror, Gad
and his companions had theirs from Moses the law-giver, and in it they were
seated by law; or (as the word is) covered or protected by a special providence
which watched over those that were left behind, while the men of war went
forward with their brethren. Note, Men will praise thee when thou doest well
for thyself (when thou providest first for thyself, as Gad did), Ps. xlix. 18.
And God will praise thee when thou doest well for thy soul, which is indeed
thyself, and providest the first part for that in a portion from the law-giver.
(2.) They were now doing honestly and bravely for their brethren; for they came
with the heads of the people, before whom they went armed over Jordan, to
execute the justice of the Lord upon the Canaanites, under the conduct of
Joshua, to whom we afterwards find they solemnly vowed obedience, Josh. i. 12,
16. This was what they undertook to do when they had their lot assigned them,
Num. xxxii. 27. This they did, Josh. iv. 12. And, when the wars of Canaan were
ended, Joshua dismissed them with a blessing, Josh. xxii. 7. Note, It is a
blessed and honourable thing to be helpful to our brethren in their affairs,
and particularly to assist in executing the justice of the Lord by suppressing
that which is provoking to him: it was this that was counted to Phinehas for
righteousness.
22 And of Dan he said, Dan is a lion's
whelp: he shall leap from Bashan. 23
And of Naphtali he said, O Naphtali, satisfied with favour, and full with the
blessing of the LORD: possess thou the west and the south. 24 And of Asher he said, Let Asher be
blessed with children; let him be acceptable to his brethren, and let him dip
his foot in oil. 25 Thy shoes shall be
iron and brass; and as thy days, so shall thy strength be.
Here is, I. The blessing of Dan, v. 22.
Jacob in his blessing had compared him to a serpent for subtlety; Moses
compares him to a lion for courage and resolution: and what could stand before
those that had the head of a serpent and the heart of a lion? He is compared to
the lions that leaped from Bashan, a mountain noted for fierce lions, whence
they came down to leap upon their prey in the plains. This may refer either, 1.
To the particular victories obtained by Samson (who was of this tribe) over the
Philistines. The Spirit of the Lord began to move him in the camp of Dan when
he was very young, as a lion's whelp, so that in his attacks upon the
Philistines he surprised them, and overpowered them by main strength, as a lion
does his prey; and one of his first exploits was the rending of a lion. Or, 2.
To a more general achievement of that tribe, when a party of them, upon
information brought them of the security of Laish, which lay in the furthest
part of the land of Canaan from them, surprised it, and soon made themselves
masters of it. See Judg. xviii. 27. And, the mountains of Bashan lying not far
from that city, probably thence they made their descent upon it; and therefore
are here said to leap from Bashan.
II. The blessing of Naphtali, v. 23. He
looks upon this tribe with wonder, and applauds it: "O Naphtali, thou art
happy, thou shalt be so, mayest thou be ever so!" Three things make up the
happiness of this tribe:-- 1. Be thou satisfied with favour. Some understand it
of the favour of men, their good-will and good word. Jacob had described this
tribe to be, generally, courteous obliging people, giving goodly words, as the
loving hind, Gen. xlix. 21. Now what should they get by being so? Moses here
tells them they should have an interest in the affections of their neighbours,
and be satisfied with favour. Those that are loving shall be beloved. But
others understand it of the favour of God, and with good reason; for that only
is the favour that is satisfying to the soul and puts true gladness into the
heart. Those are happy indeed that have the favour of God; and those shall have
it that place their satisfaction in it, and reckon that, in having that, they
have enough and desire no more. 2. Be thou full with the blessing of the Lord,
that is, not only with those good things that are the fruits of the blessing
(corn, and wine, and oil), but with the blessing itself; that is, the grace of
God, according to his promise and covenant. Those who have that blessing may
well reckon themselves full: they need nothing else to make them happy.
"The portion of the tribe of Naphtali" (the Jews say) "was so
fruitful, and the productions so forward, though it lay north, that those of
that tribe were generally the first that brought their first-fruits to the
temple; and so they had first the blessing from the priest, which was the
blessing of the Lord." Capernaum, in which Christ chiefly resided, lay in
this tribe. 3. Be thou in possession of the sea and the south; so it may be
read, that is, of that sea which shall lie south of thy lot, that was the sea
of Galilee, which we so often read of in the gospels, directly north of which
the lot of this tribe lay, and which was of great advantage to this tribe,
witness the wealth of Capernaum and Bethsaida, which lay within this tribe, and
upon the shore of that sea. See how Moses was guided by a spirit of prophesy in
these blessings; for before the lot was cast into the lap he foresaw and
foretold how the disposal of it would be.
III. The blessing of Asher, v. 24, 25.
Four things he prays for and prophecies concerning this tribe, which carries
blessedness in its name; for Leah called the father of it Asher, saying Happy
am I, Gen. xxx. 13. 1. The increase of their numbers. They were now a numerous
tribe, Num. xxvi. 47. "Let it be more so: Let Asher be blessed with
children." Note, Children, especially children of the covenant, are
blessings, not burdens. 2. Their interest in their neighbours: Let him be
acceptable to his brethren. Note, It is a very desirable thing to have the love
and good-will of those we live among: it is what we should pray to God for, who
has all hearts in his hand; and what we should endeavour to gain by meekness
and humility, and a readiness, as we have ability and opportunity, to do good
to all men. 3. The richness of their land. (1.) Above ground: Let him dip his
foot in oil, that is, "Let him have such plenty of it in his lot that he
may not only anoint his head with it, but, if he please, wash his feet in
it," which was not commonly done; yet we find our blessed Saviour so
acceptable to his brethren that his feet were anointed with the most precious
ointment, Luke vii. 46. (2.) Under ground: Thy shoes shall be iron and brass,
that is, "Thou shalt have great plenty of these metals (mines of them) in
thy own ground, which by an uncommon blessing shall have both its surface and
its bowels rich:" or, if they had them not as the productions of their own
country, they should have them imported from abroad; for the lot of this tribe
lay on the sea-coast. The Chaldee paraphrasts understand this figuratively:
"Thou shalt be strong and bright, as iron and brass." 4. The
continuance of their strength and vigour: As thy days, so shall thy strength
be. Many paraphrase it thus, "The strength of thy old age shall be like
that of thy youth; thou shalt not feel a decay, nor be the worse for the
wearing, but shalt renew thy youth; as if not thy shoes only, but thy bones,
were iron and brass." The day is often in scripture put for the events of
the day; and, taking it so here, it is a promise that God would graciously
support them under their trials and troubles, whatever they were. And so it is
a promise sure to all the spiritual seed of Abraham, that God will wisely proportion
their graces and comforts to the services and sufferings he calls them out to.
Have they work appointed them? They shall have strength to do it. Have they
burdens appointed them? They shall have strength to bear them; and never be
tempted above that they are able. Faithful is he that has thus promised, and
hath caused us to hope in this promise.
26 There is none like unto the God of
Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the
sky. 27 The eternal God is thy refuge,
and underneath are the everlasting arms: and he shall thrust out the enemy from
before thee; and shall say, Destroy them.
28 Israel then shall dwell in safety alone: the fountain of Jacob shall
be upon a land of corn and wine; also his heavens shall drop down dew. 29 Happy art thou, O Israel: who is like
unto thee, O people saved by the LORD, the shield of thy help, and who is the
sword of thy excellency! and thine enemies shall be found liars unto thee; and
thou shalt tread upon their high places.
These are the last words of all that ever
Moses, that great writer, that great dictator, either wrote himself or had
written from his dictation; they are therefore very remarkable, and no doubt we
shall find them very improving. Moses, the man of God (who had as much reason
as ever any mere man had to know both), with his last breath magnifies both the
God of Israel and the Israel of God. They are both incomparable in his eye; and
we are sure that in this his judgment of both his eye did not wax dim.
I. No God like the God of Israel. None of
the gods of the nations were capable of doing that for their worshippers which
Jehovah did for his: There is none like unto the God of Jeshurun, v. 26. Note,
When we are expecting that God should bless us in doing well for us we must
bless him by speaking well of him: and one of the most solemn ways of praising
God is by acknowledging that there is none like him. Now, 1. This was the
honour of Israel. Every nation boasted of its god; but none had such a God to
boast of as Israel had. 2. It was their happiness that they were taken into
covenant with such a God. Two things he takes notice of as proofs of the
incontestable pre-eminence of the God of Jeshurun above all other gods: (1.)
His sovereign power and authority: He rides upon the heavens, and with the
greatest state and magnificence on the skies. Riding on the heavens denotes his
greatness and glory, in which he manifests himself to the upper world, and the
use he makes of the influences of heaven, and the productions of the clouds, in
bringing to pass his own counsels in this lower world: he manages and directs
them as a man does the horse he rides on. When he has any thing to do for his
people he rides upon the heavens to do it; for he does it swiftly and strongly:
no enemy can either anticipate or obstruct the progress of him that rides on
the heavens. (2.) His boundless eternity; he is the eternal God, and his arms
are everlasting, v. 27. The gods of the heathen were but lately invented, and
would shortly perish; but the God of Jeshurun is eternal: he was before all
worlds, and will be when time and days shall be no more. See Hab. i. 12.
II. No people like the Israel of God.
Having pronounced each tribe happy, in the close he pronounces all together
very happy, so happy in all respects that there was no nation under the sun
comparable to them (v. 29): Happy art thou, O Israel, a people whose God is the
Lord, on that account truly happy, and none like unto thee. If Israel honour
God as a non-such God, he will favour them so as to make them a non-such
people, the envy of all their neighbours and the joy of all their well-wishers.
Who is like unto thee, O people? Behold, thou art fair, my love, says Christ of
his spouse. To which she presently returns, Behold thou art fair, my beloved.
What one nation (no, not all the nations together) is like thy people Israel? 2
Sam. vii. 23. What is here said of the church of Israel and the honours and
privileges of it is certainly to be applied to the church of the first-born,
that are written in heaven. The Christian church is the Israel of God, as the
apostle calls it (Gal. vi. 16), on which there shall be peace, and which is
dignified above all societies in the world, as Israel was.
1. Never were people so well seated and
sheltered (v. 27): The eternal God is thy refuge. Or, as the word signifies,
"thy habitation, or mansion-house, in which thou art safe, and easy, and
at rest, as a man in his own house." Every Israelite indeed is at home in
God; the soul returns to him, and reposes in him as its resting-place (Ps.
cxvi. 7), its hiding-place, Ps. xxxii. 7. And those that make him their
habitation shall have all the comforts and benefits of a habitation in him, Ps.
xci. 1. Moses had an eye to God as the habitation of Israel when they were
wandering in the wilderness (Ps. xc. 1): Lord, thou hast been our
dwelling-place in all generations. And now that they were going to settle in
Canaan they must not change their habitation; still they will need, and still
they shall have, the eternal God for their dwelling-place; without him Canaan
itself would be a wilderness, and a land of darkness.
2. Never were people so well supported
and borne up: Underneath are the everlasting arms; that is, the almighty power
of God is engaged for the protection and consolation of all that trust in him,
in their greatest straits and distresses, and under the heaviest burdens. The
everlasting arms shall support, (1.) The interests of the church in general,
that they shall not sink, or be run down; underneath the church is that rock of
ages on which it is built, and against which the gates of hell shall never
prevail, Matt. xvi. 18. (2.) The spirits or particular believers, so that,
though they may be oppressed, they shall not be overwhelmed by any trouble. How
low soever the people of God are at any time brought, everlasting arms are
underneath them to keep the spirit from sinking, from fainting, and the faith
from failing, even when they are pressed above measure. The everlasting
covenant, and the everlasting consolations that flow from it, are indeed
everlasting arms, with which believers have been wonderfully sustained, and
kept cheerful in the worst of times; divine grace is sufficient for them, 2
Cor. xii. 9.
3. Never were people so well commanded
and led on to battle: "He shall thrust out the enemy from before thee by
his almighty power, which will make room for thee; and by a commission which
will bear thee out he shall say, Destroy them." They were now entering
upon a land that was in the full possession of a strong and formidable people,
and who, being its first planters, looked upon themselves as its rightful
owners; how shall Israel justify, and how shall they accomplish, the expulsion
of them? (1.) God will give them a commission to destroy the Canaanites, and
that will justify them, and bear them out in it, against all the world. He that
is sovereign Lord of all lives and all lands not only allowed and permitted,
but expressly commanded and appointed the children of Israel both to take
possession of the land of Canaan and to put the sword to the people of Canaan,
which, being thus authorized, they might not only lawfully but honourably do,
without incurring the least stain or imputation of theft by the one or murder
by the other. (2.) God will give them power and ability to destroy them; nay,
he will in effect do it to their hands: he will thrust out the enemy from
before them; for the very fear of Israel shall put them to flight. God drive
out the heathen to plant his people, Ps. xliv. 2. Thus believers are more than
conquerors over their spiritual enemies, through Christ that loved them. The
captain of our salvation thrust out the enemy from before us when he overcame
the world and spoiled principalities and powers on the cross; and the word of
command to us is, "Destroy them; pursue the victory, and you shall divide
the spoil."
4. Never were people so well secured and
protected (v. 28): Israel shall then dwell in safety alone. Those that dwell in
God, and make his name their strong tower, dwell in safety; the place of their
defence is the munitions of rocks, Isa. xxxiii. 16. They shall dwell in safety
alone. (1.) Though alone. Though they contract no alliances with their
neighbours, nor have any reason to expect help or succour from any of them, yet
they shall dwell in safety; they shall really be safe, and they shall think themselves
so. (2.) Because alone. They shall dwell in safety as long as they continue
pure, and unmixed with the heathen, a singular and peculiar people. Their
distinction from other nations, though it made them like a speckled bird (Jer.
xii. 9), and exposed them to the ill-will of those about them, yet was really
their preservation from the mischief their neighbours wished them, as it kept
them under the divine protection. All that keep close to God shall be kept
safely by him. It is promised that in the kingdom of Christ Israel shall dwell
safely, Jer. xxiii. 6.
5. Never were people so well provided
for: The fountain of Jacob (that is, the present generation of that people,
which is as the fountain to all the streams that shall hereafter descend and be
derived from it) shall now presently be fixed upon a good land. The eye of
Jacob (so it might be read, for the same word signifies a fountain and an eye)
is upon the land of corn and wine, that is, where they now lay encamped they
had Canaan in their eye, it was just before their faces, on the other side the
river, and they would have it in their hands and under their feet quickly. This
land upon which they had set their eye was blessed both with the fatness of the
earth and the dew of heaven; it was a land of corn and wine, substantial and
useful productions: also his heavens (as if the heavens were particularly
designed to be blessings to that land) shall drop down dew, without which,
though the soil were ever so good, the corn and wine would soon fail. Every
Israelite indeed has his eye, the eye of faith, upon the better country, the
heavenly Canaan, which is richly replenished with better things than corn and
wine.
6. Never were people so well helped. If
they were in any strait, God himself rode upon the heavens for their help, v.
26. And they were a people saved by the Lord, v. 29. If they were in danger of
any harm, or in want of any good, they had an eternal God to go to, an almighty
power to trust to; nothing could hurt those whom God helped, nor was it
possible that the people should perish which was saved by the Lord. Those that
are added to the gospel Israel are such as shall be saved, Acts ii. 47.
7. Never were people so well armed. God
himself was the shield of their help by whom they were armed defensively, and
sufficiently guarded against all assailants: and he was the sword of their
excellency, by whom they were armed offensively, and made both formidable and
successful in all their wars. God is called the sword of their excellency
because, in fighting for them, he made them to excel other people, or because
in all he did for them he had an eye to his sanctuary among them, which is
called the excellency of Jacob, Ps. xlvii. 4; Ezek. xxiv. 21; Amos vi. 8. Those
in whose hearts is the excellency of holiness have God himself for their shield
and sword--are defended by the whole armour of God; his word is their sword,
and faith in it is their shield, Eph. vi. 16, 17.
8. Never were people so well assured of
victory over their enemies: They shall be found liars unto thee; That is,
"shall be forced to submit to thee sorely against their will, so that it
will be but a counterfeit submission; yet the point shall be gained, for thou
shalt tread upon their necks" (so the LXX.), which we find done, Josh. x.
24. "Thou shalt tread down their strong-holds, be they ever so high, and
trample upon their palaces and temples, though esteemed ever so sacred. If thy
enemies be found liars to thee" (so some read it), "thou shalt tread
upon their high places; if they will not be held by the bonds of leagues and
treaties, they shall be broken by the force of war." Thus shall the God of
peace tread Satan under the feet of all believers, and shall do it shortly,
Rom. xvi. 20.
Now lay all this together, and then you
will say, Happy art thou, O Israel! Who is like unto thee, O people! Thrice
happy the people whose God is the Lord.
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