Deuteronomy Chapter 33

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서론

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然而摩西還沒有與以色列人講完；他在上一章末了似乎已經與他們最後道別，卻還有話要說。他已向他們傳了一篇告別講章，一篇十分豐富動人的信息。講道之後他給了他們一首詩——一首長詩；如今剩下的，只是用祝福打發他們；他在本章奉耶和華的名宣告那祝福，就這樣離開他們。一、他宣告他們都已因神為他們所作的事而蒙福，特別是賜給他們律法（申三十三2–5）。二、他為每個支派宣告祝福——這既是為他們的幸福祈求，也是預言：1. 流便（申三十三6）。2. 猶大（申三十三7）。3. 利未（申三十三8–11）。4. 便雅憫（申三十三12）。5. 約瑟（申三十三13–17）。6. 西布倫和以薩迦（申三十三18–19）。7. 迦得（申三十三20–21）。8. 但（申三十三22）。9. 拿弗他利（申三十三23）。10. 亞設（申三十三24–25）。三、他宣告他們全體因神要作他們的神、並要為他們行事（只要他們順命）而蒙福（申三十三26–29等）。

English original

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, De 33:2-5. II. He pronounces a blessing upon each tribe, which is both a prayer for and a prophecy of their felicity. 1. Reuben, De 33:6. 2. Judah, De 33:7. 3. Levi, De 33:8-11. 4. Benjamin, De 33:42. 5. Joseph, De 33:13-17. 6. Zebulun and Issachar, De 33:18,19. 7. Gad, De 33:20,21. 8. Dan, De 33:22. 9. Naphtali, De 33:23. 10. Asher, De 33:24,25. 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, De 33:26-29, etc.

1-29

Moses's Blessing on Israel (1451 BC)

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摩西為以色列人祝福（主前1451年）

¹ 這是神人摩西在未死之先為以色列人所祝的福。 ² 他說：耶和華從西奈而來，從西珥向他們顯現，從巴蘭山發出光輝，從萬聖中降臨；從他右手發出烈火的律法。 ³ 他疼愛百姓；眾聖徒都在他手中；他們坐在他的腳下，領受他的言語。 ⁴ 摩西將律法傳給我們，作為雅各會眾的產業。 ⁵ 百姓的眾首領，以色列的各支派，一同聚集的時候，耶和華在耶書崙中為王。

申 33:1 是本章的標題：這是一篇祝福。在前一章裏，他因以色列人的罪向他們發出了耶和華威嚴的雷轟；那一章如以西結的書卷，滿了哀號、悲哀與災禍。如今為了緩和那嚴厲，又為了不顯得是在怒中分手，他在此加上一篇祝福，留下他的平安，這平安要降下並停留在一切他們中間平安之子的身上。照樣，基督在地上最後的工作，也是為門徒祝福（路 24:50），如這裏的摩西一般，作為友誼分手的記號。摩西為他們祝福：1. 作為先知——一位神人。注意，能得著那些在天上有分的人為我們代禱，乃是極其可羡慕的事；這是先知的賞賜。在這祝福裏，摩西不僅向這百姓表達他的善意，更藉著預言的靈預告關於他們將來的事。2. 作為以色列的父；因為賢明的君王對其百姓正如父親。雅各在臨終之時為眾子祝福（創 49:1），摩西在此效法他的榜樣，為從他們而出的支派祝福，以表明他們雖然極其惹人發怒，祝福的定例卻未斷絕。在他臨終之前立即如此行，不僅更能在百姓心中留下印象，也表明摩西對他們極大的善意——他渴望他們的幸福，雖然他自己必須死去，不能在其中同享。

他以神在頒賜律法之時向他們榮耀顯現的崇高描述，以及他們藉此所得的極大益處，作為祝福的開端。

一、神的威嚴曾有可見而輝煌的顯現，足以說服並永遠啞口無言地駁倒無神論者和不信者，喚醒並感動最遲鈍最漠不關心的人，並使一切暗中傾向別神的心思抱愧蒙羞（申 33:2）。1. 他的顯現是榮耀的：他如烈日放寸出全力之時那樣發出光輝。連稍遠的西珥與巴蘭兩座山，也被西奈山上所顯的神聖榮耀照亮，並反照了它的一部分光輝——那顯現是何等明亮，鄰近各國都注意到了。先知正是以此為喻，來描述神護理之奇妙的（哈 3:3–4，詩 18:7–9）。耶路撒冷他爾根對此有一段奇特的註解：「當神降下頒賜律法之時，他先在西珥山向以東人提出，他們卻拒絕了，因為他們在其中發現了不可殺人。於是他在巴蘭山向以實瑪利人提出，他們也拒絕了，因為他們在其中發現了不可偷盜；然後他來到西奈山向以色列人提出，他們便說：凡耶和華所說的，我們都要遵行。」我本不至於抄錄這樣毫無根據的臆測，若不是因它年代久遠。2. 他的隨從是榮耀的；他帶著他的萬聖者降臨，正如以諾久已預言他要在末日照樣降臨審判世界（猶 14）。這些就是天使，是神的車輛，主乃在他們中間，在那聖所之上（詩 68:17）。他們伴隨著神的威嚴，並在當日的莊嚴典禮中作他的差役。因此律法被稱為藉天使所設立的（徒 7:53，來 2:2）。

二、他將律法賜給他們，這律法：1. 被稱為烈火的律法，因為它是從火中賜給他們的（申 4:33），也因為它如火一般運作：若被領受，它能鎔化、溫暖、潔淨，並焚燒敗壞的渣滓；若被拒絕，它就剛硬、烙慣、折磨並毀滅。聖靈如火焰的舌頭降臨；因為福音也是烈火的律法。2. 據說從他右手發出——或因他用指頭寫在石版上，或為表明律法的能力與功效，以及與之俱來的神聖大能，使它不至徒然返回。或者它是作為禮物賜給他們的，而這禮物極其寶貴，是右手之福。3. 這是他對他們特別恩慈的明證：他疼愛百姓（申 33:3），所以雖是烈火的律法，卻說是為他們發出的（申 33:2），即本乎恩惠為他們而發。注意，神律法寫在心上，是神的愛澆灌在那裏的確據：我們當視神的律法為他恩典的恩賜之一。他擁抱眾民，或將他們放在懷中——原文如此，這不僅表明最親密的愛，更表明最體貼入微的護衛。眾聖徒都在他手中。 有人特別理解為他在西奈山上扶持他們、保守他們存活——當時的威嚴極大，連摩西自己也戰兢；他們聽見神的聲音卻仍存活（申 4:33）。或者這表明他藉律法將他們塑造成一個百姓；他如窯匠摶泥那樣模造他們。又或者他們在他手中蒙遮蓋、蒙保護、被他使用並安排——正如七星在基督手中（啟 1:16）。注意，神把他一切聖徒都握在手中；雖有他的萬萬聖者（申 33:2），他用以量諸水的手卻足夠寬大、足夠剛強，把他們全都握住；我們可以確知誰也不能從他們手裏把他們奪去（約 10:28）。

三、他使他們的心意預備好領受他所賜的律法：他們坐在你的腳下，如學生坐在夫子腳前，表示敬畏、事奉並對所教訓的存謙卑順服；以色列正是這樣坐在西奈山腳，應許凡神所說的都要聽從遵行。有人讀作他們被擊倒在你腳前；即被西奈山的威嚴所擊，當時大大使他們謙卑下來（出 20:19）。那時人人都預備好領受神的話，當律法向他們公開宣讀之時也是如此（參約 8:34 的描述）。我們既聽見了神的話，仍能有機會再聽，乃是極大的特權。約 17:26：我已將你的名指示他們，還要指示他們。 這樣，以色列不但已經領受了律法，更要藉著禱告和活潑的聖言繼續領受。百姓受教（申 33:4–5），為神的律法感恩，當常常對律法本身和賜律法的摩西保持可敬的記念。兩位亞蘭文意譯者如此讀：以色列的眾子說：摩西將律法傳給我們。 猶太人說，孩子一開始能說話，父親就有責任教他這話：摩西將律法傳給我們，作為雅各會眾的產業。

他們受教要極其尊重地論到律法，稱之為雅各會眾的產業。他們看它：（1）為他們所專有，藉此與萬國有別——萬國既沒有律法的知識（詩 147:20），即使有，也沒有以色列人所處的那種當守的義務；因此（畢卓克主教說）：「猶太人征服一國之時，並不勉強人接受摩西律法，只要求他們順服挪亞的七條誡命。」（2）為定例傳給他們的；因為產業理當傳給後裔。（3）為他們的財富和真實的寶藏。凡享受神的道和施恩之法的人，有理由說：我們有美好的產業。基督的道豐豐富富住在他裏面的人，誠然是富足人。或許律法被稱為他們的產業，因為它是與他們的產業一同賜給他們的，並且與產業緊相連結，以致背棄律法便是喪失產業。參詩 119:111。
他們受教要極其尊重地論到摩西；他們更有義務高舉他的名，因為他並未安排在自己家中延續這名；他的後裔從未稱為摩西的子孫，如祭司稱為亞倫的子孫。（1）他們當承認摩西是他們民族的大恩人，因為他將律法傳給他們；因為律法雖然出於神的手，卻是經過摩西的手。（2）他在耶書崙中為王。 他既將律法傳給他們，就一生謹慎看顧，使律法被遵守並執行；他們有這樣一位君王實在有福——他治理他們，常常在他們面前出入；但當百姓的眾首領如議會般一同聚集、摩西在他們中間為主席之時，他看來格外威嚴。有人將此理解為指神自己；當他賜律法之時，就宣告自己為他們的王；只要他們仍是耶書崙——正直的百姓——他就繼續作王，直到他們棄絕他（撒上 12:12）。但看來更當理解為指摩西。良好的政府對任何百姓都是大福，他們理當為此大大感恩；而那政體實在有福——如以色列的，如我們的——將權力分授於耶書崙中的王與眾支派的首領，當他們一同聚集之時。

⁶ 願流本存活，不至死亡；願他的人數不至稀少。 ⁷ 為猶大祝福說：求耶和華俯聽猶大的聲音，引導他歸於本族；他曾用手為自己爭戰，你必幫助他攻擊敵人。

此處記的是：一、流本的祝福。流本雖然失去了長子的尊榮，摩西卻從他開始；因為我們不當羞辱那失寵的人，也不當願意使任何人永遠帶著恥辱的記號——即使那記號起先加得極其公道（申 33:6）。摩西祈求並預言：1. 這支派的存留。雖是約但那邊的邊境支派，卻「願他存活」，既不至被鄰舍毀滅，也不至在他們中間消沒。或許他暗指那支派中被選的勇士——他們既已得了地業為分，便把家眷留在其中，如今預備好帶兵器在弟兄前面過去（民 32:27）。「願他們在這英勇的征途上蒙保護，在爭戰之日頭戴冠冕。」2. 願他成為人數眾多的支派；雖然他別的尊榮已經失去，使他不能卓越，卻願他增多。」願流本存活，不至死亡，雖然他的人數稀少——畢卓克主教以為可以這樣譯。「雖然他不能盼望昌盛（創 49:4），卻不要叫他滅亡。」所有的亞蘭文意譯者都把這話指向來世：願流本活在永生裏，不至死第二次的死（翁克羅如此譯）。願流本活在这世界，不至死惡人將來在世界裏所死的那死（約拿單與耶路撒冷他爾根如此譯）。

二、猶大的祝福，這祝福被放在利未之前，因為我們的主是從猶大出來的，又（如賴特富博士所言）因為國度的尊嚴在祭司職分之上。這祝福（申 33:7）或指：1. 整個支派而言。摩西為那支派的極大昌盛禱告並預言：願神垂聽他的禱告（見一例，代下 13:14–15），使他在所得的地業上安居，使他一切所行的盡都順利，並使他勝過仇敵。此處假定猶大支派既是禱告的支派，又是活躍的支派。「主阿，」摩西說，「求你聽他的禱告，賜福他一切所行的盡都順利：願他的手為他充足，無論在農務或在爭戰上。」禱告的聲音當常常伴隨著盡力的手，那時我們便可盼望亨通。或 2. 特別指大衛而言，作為基督的預表——願神垂聽他的禱告（詩 20:1；而基督是常常蒙垂聽的，約 11:42），願神使他勝過仇敵，使他所行的盡都順利。參詩 89:20–28 等。而那求神引導他歸於本族的禱告，看來是指雅各論及示羅的預言——萬民必歸順他（創 49:10）。西緬支派在祝福中被略去，因為雅各已使它帶著恥辱的記號，而它又從未像利未那樣行過甚麼以恢復其尊榮。它在曠野中比任何別的支派減少得更多；而前不久在毗珥的事上如此臭名昭著的罪人心利，正是屬那支派。又或因為西緬的業分附屬於猶大，那支派便被包含在猶大的祝福之內。七十士譯本的某些抄本將西緬與流本並列：願流本存活，不至死亡；願西緬人數繁多。

⁸ 論利未說：耶和華阿，你的土明、烏陵都在你的聖人那裏；你在瑪撒試驗他，在米利巴水與他爭論。 ⁹ 他論自己的父母說：我未曾看見；他不承認弟兄，也不認識兒女；這是因你的利未人遵守你的話，護衛你的約。 ¹⁰ 他們要將你的典章教訓雅各，將你的律法教訓以色列；他們要把香焚在你面前，把全牲畜的燔祭獻在你的壇上。 ¹¹ 求耶和華賜福給他的財物，悅納他手所辦的事；那些起來攻擊他、恨惡他的人，願你打破他們的腰，使他們不能再起來。

在為利未支派祝福時，摩西說得更為詳盡，這倒不是因為那是他本支派（因他絕口不提自己與它的關係），而是因為那是神的支派。論利未的祝福涉及：

一、大祭司，此處稱為神的聖人（申 33:8），因為他的職分是聖的，作為記號，他的額上寫著歸耶和華為聖。1. 他似乎承認，神本可以公義地因亞倫在米利巴的罪（出 17:7）而廢棄亞倫和他的後裔；那罪可能十分顯著，神在將祭司職分賜給他時可能也顧及此點，雖然那裏並未提及。所有的亞蘭文意譯者都同意，那是一次試驗，在其中他被顯為完全而忠心，並且在試驗中站住；所以不是民 20:2 那次。他祈求大祭司的職分永遠長存：願你的土明和烏陵都在他那裏。 這是為某項重大的服事而賜給他的，如瑪 2:5 所顯明的。「主阿，願這職分永不從他被奪去。」雖有這祝福，烏陵和土明仍在被擄中失傳，在第二聖殿之下也從未恢復。但這禱告在耶穌基督——神的聖者、我們的大祭司——身上得了完全的應驗，亞倫不過是他的預表：在那位從亙古躺在父懷中的，烏陵和土明要永遠長存；因為他是奇妙、永遠的策士。有人把土明和烏陵譯為含義詞，特別是因為此處顛倒了慣常的次序，而且惟有此處如此。土明意思是純全，烏陵意思是光照：願這兩樣都與你的聖人同在，即「主阿，願大祭司永遠既是正直的人，又是明達的人。」這是為福音的傳道人當獻上的好禱告——願他們有清楚的頭腦和誠實的心；亮光和真誠構成一位完備的傳道人。

二、下級祭司和利未人（申 33:9–11）。

他稱讚這支派在敬拜金牛犢之事上站在摩西（也就是神）一邊時為神所發的熱心（出 32:26–28 等），他們既奉命除滅那惡事中的首領，便不偏不倚地行了：他們在世上最好的朋友，雖然親如骨肉，若是拜偶像的，他們也不放過。注意，我們對神和他榮耀的尊重，當總是勝過我們對任何受造之物的尊重。而那些不但保守自己不受當時當地流行的罪惡所沾染，更盡其所能為罪作見證、為神起來攻擊作惡之人的人，必蒙特別的尊榮。或許摩西也暗指可拉的眾子，他們拒絕隨從父親的背叛（民 26:11）。又暗指非尼哈，他施行審判，止住了瘟疫。的確，祭司和利未人的職分要求他們經常（至少按著班次）在神的祭壇前事奉，使他們不得不常常離家，不能如別的以色列人那樣照料家人、為家人預備。這是他們所接受的恒久捨己，好使他們遵守神的話，護衛祭司的約。注意，凡奉召在聖物中事奉的人，必須對世上最親的關係和利益不留戀，寧可放下最好的朋友的要求（徒 21:13，徒 20:24）。我們的主耶穌，當他母親和弟兄要攔阻他的工作之時，也不認他們（太 12:48）。
他確認這支派在聖物中事奉的職任——這是他們的熱心和忠心的賞賜（申 33:10）。（1）他們要替神對付百姓：他們要將你的典章教訓雅各，將你的律法教訓以色列——既在宗教聚會中作傳道人，誦讀並講解律法（尼 8:7–8），又作士師，斷定呈到他們面前的疑難案件（代下 17:8–9）。祭司的嘴唇當為百姓的用處保守這知識，百姓當從他們口中尋求律法（瑪 2:7）。連先知哈該在一個良心的案件上也請教祭司（該 2:11–13 等）。注意，傳道是必要的，不僅為初立教會，更為教會既立之後的保守和建立。參結 44:23–24。（2）他們要替百姓對付神，焚香歸與神為讚美和榮耀，並獻祭為罪贖罪，以得神恩。這是祭司的工作，利未人則在旁協助。那些要因他們的香和祭物得益的人，必須勤勉而忠心地聽從他們的教訓。
他為他們禱告（申 33:11）。（1）願神在他們的產業上賜福，使那撥歸他們供養之用的成為他們的舒適。耶和華阿，求你賜福給他的財物。 為他們所預備的供應極其豐富，又很容易臨到他們，然而若非神賜福與他們，他們就不能在其中得喜樂；既然神自己是他們的分，便可期望這一分有特別的福隨著。耶和華阿，求你賜福給他的美德——有人如此譯。「主阿，求你在其中增添你的恩典，使他們更適合他們的工作。」（2）願神悅納他們的事奉：「悅納他手所辦的事」——既為他自己，也為他所事奉的百姓。蒙神悅納，乃是我們在一切敬虔中所當矢志、所當羡慕的，無論人悅納我們與否（林後 5:9）；這也是我們為自己或為別人所求的最寶貴的福。（3）願神在一切仇敵面前為他施展大能：願你打破那些起來攻擊他之人的腰。 他假定神的僕人必有許多仇敵：有人因他們的忠心而恨惡他們的人，要圖謀加害於他們；有人嫉妒他們的供應，要褻瀆地奪去它；有人在他們執行職事之時反對他們，不服祭司的判語；更有人企圖推翻這職事本身。如今他祈求神挫敗這一切企圖，並使惡謀歸到作謀者頭上。這禱告也是預言：神必與那些敵對他僕人的人算賬，並要在他的教會中維持事奉直到末時，任憑陰間的門如何設計也不能勝過。掃羅起來攻擊耶和華的祭司（撒上 22:18），這便使他罪惡滿盈。

¹² 論便雅憫說：耶和華所親愛的，必同耶和華安然居住；耶和華終日遮蔽他，他也住在耶和華兩肩之中。 ¹³ 論約瑟說：願他的地蒙耶和華賜福，得天上各樣寶物、甘露、和地下深淵所藏的； ¹⁴ 得太陽所結的美果，月亮所成的至寶； ¹⁵ 得上古之山的至寶，永世之嶺的至寶； ¹⁶ 得地和其中所充滿的寶物，又願那住在荊棘中者的恩惠，臨到約瑟的頭上，臨到那與弟兄迥別之人之頂。 ¹⁷ 他為牛群中頭生的，有威嚴；他的角好像野牛的角；他必用這角牴觸萬民，直到地極。這角是以法蓮的萬萬，那角是瑪拿西的千千。

此處記的是：一、便雅憫的祝福（申 33:12）。便雅憫被列在利未之旁，因為祭司事奉所在的聖殿，就在這支派業分的邊緣上；又被列在約瑟之前，因為耶路撒冷（部分屬這支派）的尊嚴在撒瑪利亞（在以法蓮支派中）之上，又因為當其餘支派隨耶羅波安離棄大衛家和耶和華的殿之時，便雅憫卻仍忠於二者。1. 便雅憫在此被稱為耶和華所親愛的，而這支派之父正是雅各所疼愛的兒子，是他右手之子。注意，為耶和華所親愛的人，實在是有福的。第一位君王掃羅，和偉大的使徒保羅，都是這支派的人。2. 他在此得著神護衛的確據：他必安然居住。注意，神所愛的人，必蒙保守安全（詩 91:1）。3. 此處暗示，神所要居住的聖殿將建在這支派的境內。聖城耶路撒冷在這支派的業分之內（書 18:28）；雖然大衛的城錫安據說屬於猶大，但建殿的摩利亞山卻在便雅憫的業分之內。所以說神住在他的兩肩之中，因為聖殿建在那山上，如同人的頭在肩上。這樣，便雅憫便終日在聖所的保護之下（詩 125:2），而聖所常被論為避難之所（詩 27:4–5，尼 6:10）。便雅憫既住在神的聖殿旁邊，就安然居住在他旁邊。注意，能住在聖殿鄰近，乃是福氣。或許正是這處境使便雅憫支派在其餘十個支派背道之時，仍與猶大同守屬神的制度。惟有心腸極其敗壞邪惡的人，才會越是靠近教會，卻越是遠離神。

二、約瑟的祝福，包括瑪拿西和以法蓮。在雅各的祝福中（創 49:1–27），約瑟的祝福最長，此處也是如此；因此摩西在此借用他給約瑟的稱呼（申 33:16），說他是與弟兄迥別之人——也可讀作他們中間的拿細耳人——既因他的敬虔（多處顯明他在敬虔上超越眾弟兄），又因他在埃及的尊嚴（在那裏他既是他們的治理者，又是他們的恩人）。他的弟兄使他為奴，把他從他們中間分別出來；神卻使他作君王，把他從他們中間分別出來。如今在此為這支派所祈求、所預言的福，乃是極大的豐富和極大的權能。

極大的豐富（申 33:13–16）。總而言之：願他的地蒙耶和華賜福。 以法蓮和瑪拿西所得為業的，乃是極其肥美的國，但摩西仍祈求那使之富足的神的賜福臨到——一切豐足全靠這賜福。如今：

（1）他列舉許多細節，求這些都為那兩支派的富足和豐盛有所貢獻；他仰望創造主，因下等受造物的益處和用處全在於他使他們成為怎樣。他祈求：〔一〕及時的雨水和甘露——天上的寶物；雖然不過是清水，卻極其寶貴，因為若沒有這些，地上的果子便都要失敗斷絕。〔二〕豐沛的泉源，能幫助使地肥美，此處稱為地下深淵所藏的；兩者都是神的江河（詩 65:9），他又特別造了水泉（啟 14:7）。〔三〕天體的良性影響（申 33:14）：太陽所結的美果——原文指那最美、各類中最佳的——由太陽溫暖之力所促成，並月亮所成的至寶由月亮清涼之濕氣所促成。「願他們按月得著各樣果子，照著自然的節令：這個月有橄欖，那個月有棗」——有人如此理解。〔四〕甚至他們山岡的肥美——在別國往往是荒涼的（申 33:15）：願他們得著上古之山的至寶；山若肥美，其上的果子必最早成熟、最佳美。稱為上古之山，不是因在時間上早於別的山，而是因為如長子一般，在價值和卓越上居首；又稱永世之嶺，不僅因為如別的山它們不可搖動（哈 3:6），更因為其上的肥美要持續不衰。〔五〕低地的出產（申 33:16）：地和其中所充滿的寶物。地本身看來似是無用無價值的一團物質，卻從其中產出寶物，為維持並安慰人的生活（伯 28:5）。地有糧食出來，因為我們的身體從地而出，也必歸於地。但地的寶物比起那從神而出、必歸回他面前的靈魂，又算得甚麼？地的豐富比起基督裏那使我們恩上加恩的豐富，又算得甚麼？有人把這裏所求的寶物看作基督裏屬天的屬靈福氣的比方——就是聖靈的恩賜、恩典和安慰。

（2）他以那住在荊棘中者的恩惠——或悅納——作為總結（申 33:16），就是神，就是在焚而不毀的荊棘中向摩西顯現、把領以色列人出埃及的使命交給他的那位神（出 3:2）。雖然神的榮耀在那裏只顯現片時，卻說是住在那裏，因為在有需要的時間內它持續著：住在荊棘中的舍吉拿之恩——可以這樣讀，因為舍吉拿意思是那居住的；雖然它在荊棘中只作短暫的居住，卻繼續與以色列百姓同住。我的那住在荊棘中的——應當如此譯；那是神聖威嚴向摩西一人顯現，作為他對神特別有分的記號，他在此願意用以為這支派求福。神曾多次向摩西顯現，但如今他即將離世，似乎對頭一次的顯現記憶最為甘甜——那時他對全能者異象的認識纔起首，他與天上的交往纔立定：那是一段永不忘懷的相愛之時。正是在荊棘中，神宣告自己是亞伯拉罕的神、以撒的神、雅各的神，藉此堅固了對列祖的應許——那應許遠及身體的復活和永生，正如救主從此所作的推論所顯明的（路 20:37）。所以當他為那住在荊棘中者的恩惠禱告時，他是注視著當時當地所重立的約——我們對神恩惠的一切盼望都必須建立其上。如今他以祈求神的恩惠——或善意——作為這一大段祝福的總結，〔一〕因為這是一切福氣的源頭和泉源；它們都是神善意的恩賜；對他自己的百姓確是如此，對別人則不然。其實當以法蓮（約瑟的後裔）從神退後、如退後的母牛之時，他那地的出產不但不是神善意的恩賜，反而是要使他肥美以備宰殺——如寬闊之地的羊羔（何 4:16–17）。〔二〕因為這是一切福氣中的甘甜和安慰；惟有當我們在其中嘗到神的善意之時，我們纔得享受。〔三〕因為這比這一切都好，好得無比；因為我們只要有神的恩惠和善意，便是蒙福的，可以在這一切缺乏中安然自處，並因神的救恩歡樂——雖然無花果樹不發旺，葡萄樹不結果（哈 3:17–18）。

約瑟在此所得的極大權能（申 33:17）。此處預言他權能的三個方面：（1）他在弟兄中的權威：他為牛群中頭生的，有威嚴——是一頭威儀的牲畜，所以古時用以作王權的象徵。將要接續摩西的約書亞屬以法蓮——約瑟之子——支派，他的榮耀確實輝煌，是他支派的尊榮。後來十支派的京城也在以法蓮。而瑪拿西則出了基甸、耶弗他、睚珥，都是國家的裝飾和福分。有人以為他之所以被比作頭生的牛犢，是因流本所失的長子名分歸於約瑟（代上 5:1–2）；又比作他的牛群中頭生的，是因巴珊——屬瑪拿西的業分——以牛著稱（詩 22:12，摩 4:1）。（2）他對仇敵的力量和勝過他們的勝利：他的角好像野牛的角，意即「他要帶入戰場的軍隊必極強大可畏，他必用這角牴觸萬民」，即「他必勝過一切阻擋他的」。從以法蓮人與基甸（士 8:1）並與耶弗他（士 12:1）的爭執可以看出，他們是好戰而兇猛的支派。然而我們看見以法蓮的子孫既離棄了神的約，雖然帶著兵器，卻在爭戰之日轉背退後（詩 78:9–10）；因為雖然此處預言他們強壯勇猛如野牛，一旦神離開他們，他們便如別人一樣軟弱。（3）他百姓的人數——在這方面以法蓮雖為較幼的家，卻勝過瑪拿西；因雅各早已在預見此事之時交手了（創 48:19）。這角是以法蓮的萬萬，那角是瑪拿西的千千。 約拿單的他爾根將此應用於約書亞——屬以法蓮支派——所征服的萬萬迦南人。耶路撒冷他爾根對申 33:17 上半段的註解也值得留意：「正如頭生的牛犢永不可負軛，野牛永不能被馴服，照樣約瑟必長久自由；他們若沒有因罪賣了自己，便會永遠自由。」

¹⁸ 論西布倫說：西布倫哪，你出外可以歡樂；以薩迦阿，你在帳棚裏可以快樂。 ¹⁹ 他們要將萬民召到山上，在那裏獻公義的祭；因為他們要吸取海裏的豐富，並沙中所藏的珍寶。 ²⁰ 論迦得說：使迦得擴張的，是應當稱頌的！迦得住如母獅；他撕裂膀臂，連頭頂也撕裂。 ²¹ 他為自己選擇頭一段地，因為在那裏有律法頒佈者的分存留；他和百姓的首領同來，他施行耶和華的公義，並耶和華與以色列所立的典章。

此處我們看見：一、西布倫和以薩迦的祝福放在一起，因為他們都是雅各從利亞所生的兒子，在迦南所得的業分上又是鄰舍；此處預言：

他們都必有舒適的定居與職業（申 33:18）。西布倫必歡樂，因為他必有歡樂的理由；摩西祈求他在他出去之時可以歡樂——或是出去爭戰（因西布倫人是拼命敢死、在田野的高處爭戰的，士 5:18），或更可能出海經商，因為西布倫是船隻的停泊處（創 49:13）。而以薩迦必在他的帳棚裏快樂，就是在他家中、在他的農務裏——那支派的人多半把自己局限於這行業，因為他們看安息為美，海面洶湧之時陸地便為可悅（創 49:14–15）。此處當注意：（1）神的護理既為人的居所劃定不同的境界——有人在城裏，有人在鄉間；有人在海口，有人在內陸的城鎮——也照樣將人的性情引向不同的職業，為公眾的利益效力，正如身子上的每一個肢體都為全身的益處而被安排和裝備。有的人的性情引他讀書，有的人引他航海，有的人引他從軍；有人傾向鄉務，有人傾向商業，有人有機械的才能；事情如此本為美善。若全身是眼，從哪裏聽聲呢？（林前 12:17）。西布倫人作商人、以薩迦人作農夫，對以色列的公益實為有益。（2）無論我們的地位和職業是甚麼，明智而又本分的事，就是使自己適應其中；而能在其中自得其樂，乃是極大的福氣。願西布倫在他出去之時歡樂；願他為所得的利益感謝神，盡力善用他商業上的損失和不便，不輕看以薩迦帳棚的卑微，也不嫉妒其安寧。願以薩迦在他的帳棚裏快樂，願他在退隱中自得其樂，滿足於他鄉間居所的微薄利潤，不抱怨自己沒有西布倫旅行的樂趣和貿易的盈利。每一行業既有其便，也有其不便；所以無論護理為我們安排甚麼行業，我們都當使心思順應其中；而無論我們的份是甚麼，能在其中安然自處，實在是極大的福氣。這乃是神的恩賜（傳 5:19）。
他們都必在他們的位置上為神的榮耀和國中信仰的利益效力（申 33:19）：他們要將萬民召到山上，就是到聖殿那裏——摩西預見聖殿將建在山上。我不明白為何要把這侷限於西布倫（如大多數註釋家所為）；既然西布倫和以薩迦都享受各自職業的舒適，為何我們不可假定他們也都盡心將榮耀歸與神呢？他們要為神作兩件事：

（1）他們要邀請別人事奉神。將萬民召到山上。 〔一〕西布倫要利用他與鄰國的交往和商業——他出去所接觸的人——為這崇高目的：在他們中間傳播信仰，邀請他們來事奉以色列的神。注意，事務繁忙、交往廣闊的人，當明智而熱心地努力，向他們所交往之人、在他們業務所在之人中間，推薦敬虔生活的實行。這樣的人是有福的，因為他們是福分。對外國貿易的擴展若能用以促進福音的廣傳，實在是美事。這論西布倫的預言或許遠眺到基督及其使徒的傳道——那傳道正是始於西布倫地（太 4:14–15）；那時他們將萬民召到山上，就是到彌賽亞的國裏——這國被稱為耶和華殿的山（賽 2:2）。〔二〕留在家中、住在帳棚裏的以薩迦，要招呼鄰舍在所定的節期上聖所去——或因為他們比鄰舍更熱心、更積極（常有人觀察到：雖然那些如西布倫住在船隻停泊處——人多聚集之地——的人通常有更多信仰的亮光，那些如以薩迦住在鄉間帳棚裏的人卻有更多信仰的生命和熱忱），所以可用他們的熱心激發那些知識更多的人，使他們發起敬虔的爭勝（詩 122:1）；或因為他們比別人更謹守所定節期的時候。有一位亞蘭文意譯者把前一節如此讀：以薩迦阿，在你學校的帳棚裏可以快樂——假定他們當中必有許多學者，並要照著年歲的循環使用他們的學問，為要宣告節期的時候；因為當時年曆不如現今普遍。翁克羅更特別地譯作：以薩迦阿，當你去計算耶路撒冷節期的時候，可以快樂；因為那時以色列的支派必聚集到聖所的山上。他如此讀本節開頭；許多人以為這正是大衛時代以薩迦人的特徵：他們通達時務，知道以色列所當行的（代上 12:32）。而隨後（申 33:33）論西布倫人的特徵——他們是出去爭戰、善於打仗的人——或許可以解釋此處對那支派的祝福。注意，那些沒有機會如西布倫那樣把外人帶入教會的人，仍可藉著幫助激勵、鼓勵、建立教會內的人，對教會的利益大有服事。而把人召到神的典禮那裏，提醒健忘的人，激發懶惰的人——他們肯跟從卻不肯領頭——乃是善工。

（2）他們不僅要邀請別人事奉神，自己更要在其中充足：在那裏他們要獻公義的祭。 他們不可打發別人到聖殿去而自己留在家中，藉口說不能放下業務；而當他們激動別人快去在耶和華面前禱告之時，他們當說：我們也要去（亞 8:21）。注意，我們勸別人去行的善，我們自己當作榜樣。當他們來到聖殿之時，不可空手朝見耶和華，當照著神使他們亨通的程度，為神的榮耀和事奉帶來供物（林前 16:2）。〔一〕此處預言這兩支派都必富足。出去的西布倫必吸取海裏的豐富——海對商人如同豐滿的胸膛；而留在家中的以薩迦必以沙中所藏的珍寶致富——或是地上的果實，或是地下的金屬礦物之寶藏；又因為此處沙一字嚴格說指海沙，或許是海所沖上的豐富之物，因為以薩迦的業分直達海邊。或許他們將萬民召到山上的成功，正以其吸取海裏的豐富來暗示；因為我們在論到萬民歸入教會之時，也有類似的說法（賽 60:5）：海的豐富必轉歸與你；（申 33:16）：你必吸取列國的奶。 此處又預言〔二〕這些支派既如此富足，必將他們的得利獻給耶和華，將他們的財寶獻給全地的主（彌 4:13）。西布倫的貨財和以薩迦的雇價必歸耶和華為聖（賽 23:18），因為其中他們要獻公義的祭——即照著律法的祭。注意，我們當用我們所有的來事奉神、榮耀神；他在何處厚賜，也期望在何處厚收。那些吸取海裏的豐富、和沙中所藏珍寶的人，理當獻上與之相稱的公義的祭。

二、迦得支派的祝福接著來到（申 33:20–21）。這是已經在摩西如今所在的約但那邊定居的支派之一。如今：

他預言這支派將要如何（申 33:20）。（1）它必擴張，正如目前它有廣大的分；他又把目前和將來擴展的榮耀都歸給神：使迦得擴張的，是應當稱頌的！ 我們看見這支派如何藉著一場戰爭中的得勝而擴張——那場戰爭看來他們是極其敬虔地進行的，是對著哈迦利人打的（代上 5:19–20、22）。注意，我們一切擴展的榮耀都當歸給神。（2）它必是英勇而得勝的支派——若無人犯它，必如獅子安然無懼地居住；若被激怒，必如獅子撕裂膀臂，連頭頂也撕裂——就是要把一切阻擋它的盡行撕裂，包括仇敵的膀臂（即力量）和頭頂（即計謀與權威）。在大衛時代，有迦得人面貌好像獅子（代上 12:8）。有人推測耶戶屬這支派，因為聖經首次提到他是在基列的拉末——屬迦得；他們以為此處可能暗指他的英勇事蹟。
他稱讚這支派所已行和如今所行的事（申 33:21）。（1）他們為自己行事大有智慧，揀選了頭一段地——在已經征服的國中：他為自己選擇頭一段地；雖然他關心弟兄，但他的愛心始於自家，願意先看見自己得服事、先得安居。迦得人是約但那邊尋求業分一事上最積極的發起者，所以在那事的記載中，他們仍被列在流便人之前（民 32:2）。這樣，當其他支派從征服者約書亞手中接受業分之時，迦得和他的同伴卻從頒律者摩西手中得著他們的業分；在其中他們是依法定居的；或（如原文之意）被遮蓋或蒙保護——有特殊的護理眷顧那些留下的婦孺，當戰士們與弟兄一同過去之時。注意，你遇亨通、為自己行事之時，人必稱讚你（當你如迦得那樣先為自己預備之時）（詩 49:18）。而當你為自己的靈魂——那真正的自己——行事之時，為自己的靈魂選擇頭一段地，從頒律者得著業分，神也必稱讚你。（2）他們如今正在為弟兄誠實而英勇地效勞；因為他們和百姓的首領同來，在他們前面帶兵器過約但河，在約書亞率領之下，為要對迦南人施行耶和華的公義——我們後來看見他們鄭重向約書亞宣誓服從（書 1:12、16）。這正是他們在受了業分之時所承諾要行的（民 32:27）。他們也確實行了（書 4:12）。當迦南的戰爭結束之時，約書亞為他們祝福，打發他們回去（書 22:7）。注意，在弟兄的事上能作幫助，特別是協助施行神的公義、壓制那惹他發怒的事，乃是蒙福而光榮的：非尼哈正是這事被算為他的義。

²² 論但說：但是小獅子；他從巴珊跳出來。 ²³ 論拿弗他利說：拿弗他利阿，你足蒙恩惠，滿得耶和華的福；可以向西、向南擴張。 ²⁴ 論亞設說：願亞設享受多子的福；願他蒙他弟兄的喜悅；可以把腳蘸在油中。 ²⁵ 你的門閂是鐵的、銅的；你的日子如何，你的力量也必如何。

此處記的是：一、但的祝福（申 33:22）。雅各在他的祝福中把但比作蛇，論其狡猾；摩西把但比作獅子，論其勇氣和決心：既有蛇的頭、又有獅子的心，誰能抵擋呢？他被比作從巴珊跳出來的獅子——那山以猛獅著稱，獅子從那裏下到平原撲食。這或指：1. 參孫（屬這支派）對非利士人所得的特別勝利。耶和華的靈在但的營中開始感動他之時，他正年幼，如小獅子一般；所以他在攻擊非利士人之時，出其不意地勝過他們，又以蠻力壓倒他們，如獅子撲食；他頭一件英雄事蹟便是撕裂獅子。或 2. 那支派更普遍的成就：有一隊人得知最偏遠的拉億城安然無備，便奇襲它，很快作了它的主人（士 18:27）。巴珊山離那城不遠，他們或許正是從那裏下來攻擊它；所以說他們從巴珊跳出來。

二、拿弗他利的祝福（申 33:23）。他帶著驚奇觀看這支派，並加以稱讚：「拿弗他利阿，你是有福的，你必如此，願你永遠如此！」這支派的福分包含三件事：1. 你足蒙恩惠。有人理解為人的恩惠——他們的善意和好評。雅各曾描述這支派大概是溫文有禮的人，說好話，如釋放的母鹿（創 49:21）。那麼他們這樣行有何益處呢？摩西在此告訴他們：他們必得著鄰舍的喜愛，足蒙恩惠。慈愛的人必蒙人愛。但也有人理解為神的恩惠，而且有充分的理由；因為惟獨這恩惠能使靈魂滿足，能使心中有真實的喜樂。為耶和華所恩待的人實在是有福的；而那些以這恩惠為滿足、既得著便覺足夠、不再別有所求的人，必得著這恩惠。2. 你滿得耶和華的福，就是不僅得著那些作為福分果子的美物——五穀、新酒和油——更得著福分本身；即神的恩典，照著他的應許和約。得著那福分的人實在可以算為滿足：他們不需要別的使他們快樂。「拿弗他利支派的分」（猶太人說）「如此肥美，出產又如此早熟，雖然位於北方，那支派的人通常是頭一個把初熟之物帶到聖殿的；所以他們首先從祭司得著福——那就是耶和華的福」。基督主要居住的迦百農就在這支派之內。3. 你可以向西、向南擴張——也可以這樣讀——即擴展到那位於你業分以南的海，就是加利利海——我們在福音書中常常讀到的。這支派的業分正在那海的正北方，這海對這支派大有利益，可見迦百農和伯賽大——在這支派境內，位於那海的岸上——的富足。看摩西在這些祝福中是怎樣受預言之靈引導的；因為在拈鬮之前，他已預見並預言了拈鬮的結果。

三、亞設的祝福（申 33:24–25）。他為這支派祈求並預言四件事——這支派的名字本身帶著福氣；因為利亞給它的父親起名叫亞設，說：我是有福的（創 30:13）。1. 人數增多。他們當時是人數眾多的支派（民 26:47）。「願更為如此：願亞設享受多子的福。」注意，兒女——尤其是約的兒女——是福分，不是重擔。2. 在鄰舍中的關係：願他蒙他弟兄的喜悅。 注意，得著我們所居之人的愛和善意，乃是極其可羡慕的事：這是我們當向手中握有萬人心的神所祈求的；也是我們當以溫柔謙卑、並盡我們的能力和機會向眾人行善，而努力得著的。3. 他們地的豐富。（1）地面上：可以把腳蘸在油中，即「願你的業分中有如此豐富的油，使你不僅可以用它膏頭，甚至若願意，也可以用它洗腳」——這原不是常行的；然而我們看見我們可稱頌的救主既蒙弟兄喜悅，他的腳便被極貴重的香膏膏抹（路 7:46）。（2）地面下：你的門閂是鐵的、銅的，即「你必在自己的地土中有豐富的金屬——礦藏」；這是奇特的福氣，使那地的表面和內裏都豐富：或者，若那不是本國的出產，也必從國外輸入；因為這支派的業分在海岸上。亞蘭文意譯者把這話喻意化：「你必堅強而明亮，如鐵如銅。」4. 他們力量和活力的持久：你的日子如何，你的力量也必如何。 許多人如此意譯：「你老年的力量必如你青年的力量；你必不覺衰殘，也不因穿用而損耗，卻要返老還童；似乎不但你的鞋，連你的骨頭都是鐵和銅。」聖經中日子常指那日的事；若如此理解，這乃是應許神要在他們的試煉和患難中——無論是甚麼——恩慈地扶持他們。而這也是對亞伯拉罕一切屬靈後裔確實的應許：神要照他所召他們去作的服事和受的苦，明智地分配他們的恩典和安慰。他們有當作的工嗎？必有力量去作。有當負的擔子嗎？必有力量去擔；也不至受試探過於所能受的。那如此應許、又使我們因這應許而有盼望的，是信實的。

²⁶ 耶書崙哪，沒有能比神的；他為幫助你，乘在天空，顯其威榮，駕在穹蒼。 ²⁷ 永生的神是你的居所；他永久的膀臂在你以下；他在你前面攆出仇敵，說：毀滅他罷。 ²⁸ 於是以色列安然獨居；雅各的泉源獨居五穀新酒之地；他的天也滴甘露。 ²⁹ 以色列阿，你是有福的！誰像你這蒙耶和華拯救的百姓呢？他是幫助你的盾牌，你因他的尊嚴發出威榮！你的仇敵必向你屈服；你必踏在他們的高處。

這是摩西——那位偉大的作者、偉大的口述者——親自書寫或口授別人書寫的一切話中，最後的話；所以十分值得注意，我們無疑也會發現它們極其有益。摩西這位神人（他比任何僅僅是人的人更有理由認識兩者），在末一口氣中，既高舉以色列的神，又高舉神的以色列。在他眼中，兩者都是無可比比的；我們可以確知，在他對兩者的這判斷上，他的眼目並未昏花。

一、沒有別神像以色列的神。列國的神，沒有一個能為敬拜它的人作耶和華為他百姓所作的：耶書崙哪，沒有能比神的（申 33:26）。注意，當我們盼望神在善待我們上賜福我們之時，我們也當在論說他的美事上賜福他；而稱頌神最莊嚴的方式之一，就是承認無人能比他。如今：1. 這是以色列的尊榮。列國都誇自己的神；卻沒有一個能誇如以色列所誇的那樣的神。2. 這是他們的福氣，因為他們與這樣一位神立了約。他特別指出兩件事，作為耶書崙的神在一切別神之上無可爭辯的至高無上的證據：（1）他主權的能力和權威：他乘在天空，並以極大的威儀和壯麗駕在穹蒼。乘在天空表明他的偉大和榮耀——他藉此向高處的世界彰顯自己，又表明他使用天上的影響和雲的出產，來成就他在這下方世界的旨意：他管理和引導它們，如人騎馬。當他要為百姓作甚麼之時，便乘在天空去作；因為他作得迅速而有力：無人能預先阻擋或攔阻那乘在天空者的進路。（2）他那無限的永恆；他是永生的神，他的膀臂是永久的（申 33:27）。異教的神不過是近日發明的，不久也必滅亡；但耶書崙的神是永遠的：他在萬世之前，也必在時間和日子不再有之時仍然存在。參哈 1:12。

二、沒有別的百姓像神的以色列。他既逐一宣告各支派為有福，末了便宣告全體極其有福，在各方面如此有福，以致日下沒有一國能與他們相比（申 33:29）：以色列阿，你是有福的——這百姓以耶和華為神，因這緣故實在有福，並且沒有能比你的。以色列若尊神為獨一無二的神，他必恩待他們，使他們成為獨一無二的百姓，為一切鄰舍所羡慕，為一切善意之人所喜樂。誰像你這百姓呢？我的佳偶，你甚美麗——基督論他的新婦如此說。她便立即回答：我的良人，你甚美麗。（歌。）世上有何邦國能像你的百姓以色列呢？（撒下 7:23）。此處論以色列教會及其尊榮和特權的話，誠然可應用於名字記錄在天上諸長子之會所共聚的總會。基督教會就是神的以色列——使徒如此稱呼（加 6:16）；平安和憐憫必臨到他們，並且如以色列一樣，被高舉在世上一切社團之上。

從未有百姓如此善於安頓並蒙遮蔽（申 33:27）：永生的神是你的居所。 或如原文之意：「你的住處，或* mansion-house *，在其中你安然、舒適、得安息，如人在自己家中。」每一個真以色列人都在神裏面得著歸宿；靈魂歸回他，以他為安息之處而安息（詩 116:7），以他為藏身之處（詩 32:7）。凡以他為居所的，必得著在他裏面居住的一切舒適和益處（詩 91:1）。摩西看見神為以色列的居所，是當他們在曠野飄流之時（詩 90:1）：主阿，你世世代代作我們的居所。 如今他們將在迦南定居，卻不可更換居所；他們仍需要，也仍必有，永生的神作他們的居所；沒有他，迦南本身也必是曠野，是黑暗之地。
從未有百姓如此善於得著支持與扶持：他永久的膀臂在你以下；即神的全能大力，為一切信靠他之人在最大的艱困和憂患中、在最重的擔子下，發生出來作保護和安慰。永久的膀臂要扶持：（1）教會整體的利益，使之不至下沉，不至被傾覆；教會之下有那萬古磐石為其根基，陰間的門也不能勝過它（太 16:18）。（2）個別信徒的心靈，使他們雖或受壓，卻不至被任何患難淹沒。無論神的百姓何時落到何等卑微的地步，永久的膀臂都在他們以下，保守心靈不至下沉、不至灰心，保守信心不至失敗——即使被壓得太重。永約以及從它而出的永久安慰，誠然是永久的膀臂；信徒在最艱難的時日中，藉此奇異地得著扶持，保持喜樂；神的恩典是夠他們用的（林後 12:9）。
從未有百姓如此善於受統帥和被引導去爭戰：「他在你前面攆出仇敵——以他無所不能的大能為你開路；又藉著一項足以支持你的授權，說：毀滅他罷。」他們如今正要進入一個為強大可畏之民完全佔據的地，而那些民既是首先定居的，便視自己為合法的主人；以色列怎能為驅逐他們的事自辯，又怎能成就這驅逐呢？（1）神要給他們毀滅迦南人的授權，這就為他們自辯，使他們在全世界面前得著支持——那作一切性命和一切土地之主權主的，不但允許和許可，更明確命令和指定以色列人既要取迦南地為業，又要向迦南人動刀；既蒙如此授權，他們就不但合法地、更是光榮地行這事，不至因取地而染上偷竊的污名，也不至因殺人而染上謀殺的污名。（2）神要賜他們能力和力量去毀滅他們；不但如此，他實際上要作在他們手中：他要在他們前面攆出仇敵；因為對以色列的懼怕本身就要使他們逃跑。神趕出外邦人，為要栽植他的百姓（詩 44:2）。這樣，信徒藉著愛他們的基督，勝了又勝，過於得勝。我們元帥的救恩在我們前面攆出仇敵——當他勝了世界，並在十字架上擄掠了執政的、掌權之時；而對我們所發的命令乃是：「毀滅他罷；要追趕勝利，你們必分擄物。」
從未有百姓如此善於蒙保護得安全（申 33:28）：於是以色列安然獨居。 那些住在神裏面、以他名為堅固臺的人，必安然居住；他們的保障是磐石的堅壘（賽 33:16）。他們必安然獨居。（1）雖然獨居。他們雖不與鄰舍結盟，也沒有理由期望從他們當中任何一個得著幫助或救援，卻必安然居住；他們必實在安全，也必自覺安全。（2）因為獨居。只要他們持守純潔、不與外邦攙雜，作為獨特而特殊的百姓，就必安然居住。他們與列國的分別，雖然使他們如斑點的鳥（耶 12:9），並招致四圍人的惡意，卻實在保全他們免受鄰舍所要加的禍患，因為這分別使他們留在神的保護之下。凡緊貼神的人，神必保守他們安全。應許說，在基督的國裏，以色列必安然居住（耶 23:6）。
從未有百姓如此善於蒙供養：雅各的泉源（即那百姓的當代，如泉源之於此後從它流出的一切支流）如今即將定居在一塊美地上。雅各的眼（可以這樣讀，因為同一個希伯來字既指泉源又指眼睛）在五穀新酒之地——即他們如今紮營之處，已經看見迦南在他們眼前；它就在河的對岸，正當面，他們很快就要把它拿在手中、踏在腳下。這塊他們定睛觀看的地，既蒙地上肥美之物、又蒙天上甘露之福；它是五穀新酒之地——實在而有益的出產：又他的天也滴甘露（似乎天空特別為那地蒙福設計）；若沒有甘露，雖然土壤再好，五穀和新酒也必很快斷絕。每一個真以色列人都有他的眼目——信心的眼目——注視那更美的家鄉、屬天的迦南，其上有比五穀和新酒更美之物豐豐富富地充滿。
從未有百姓如此善於得著幫助。他們若遭遇任何困境，神自己為幫助他們而乘在天空（申 33:26）。他們又是耶和華拯救的百姓（申 33:29）。他們若有受害的危險，或缺少甚麼美物，便有永生的神可投奔，有全能的大可倚靠；神所幫助的，沒有甚麼能傷害；那為耶和華所拯救的百姓，斷不至滅亡。那些歸入福音之以色列的，正是蒙拯救的人（徒 2:47）。
從未有百姓如此善於武裝。神自己是幫助他們的盾牌——他們藉此防禦性地武裝，足以抵擋一切攻擊者；他又是他們發出威榮的刀——他們藉此攻擊性地武裝，在一切爭戰中既可畏又順利。神被稱為他們發出威榮的刀，因為他在為他們爭戰之時，使他們卓越於萬民之上；或因為他在為他們所行的一切事上，都注目於他們中間的聖所——這被稱為雅各的威榮（詩 47:4，結 24:21，摩 6）。心中滿有聖潔威榮的人，有神自己作他們的盾牌和刀——為神全副軍裝所保護；他的道是他們的刀，信這道是他們的盾牌（弗 6:16–17）。
從未有百姓如此善於確保勝過仇敵：你的仇敵必向你屈服；即「必極不情願地勉強臣服於你，以至那不過是虛假的臣服；然而目的必達成，因為你必踏在他們的頸項上」（七十士譯本如此譯），我們看見這事確實行了（書 10:24）。「你必踏碎他們的堅壘，無論多高；又踐踏他們的宮殿和廟宇，無論被視為多麼神聖。你的仇敵若向你屈服」（有人如此讀），你必踏在他們的高處；他們若不肯受盟約條款的約束，就必被戰爭的武力打破。」這樣，賜平安的神必將撒但踐踏在一切信徒腳下，並且快要如此（羅 16:20）。

如今把這一切放在一起看，你就要說：以色列阿，你是有福的！誰像你這百姓呢！ 以耶和華為神的，那百姓是有福的，三重有福。

English original

Moses's Blessing on Israel (1451 BC)

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 De 33:1 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 (Lu 24:50), 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 (Ge 49:1), 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, De 33:2. 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 3:3,4, Ps 18:7-9. 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 1:14. These were the angels, those chariots of God in the midst of which the Lord was, on that holy place, Ps 68:17. 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, Ac 7:53, Heb 2:2.

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 (De 4:33), 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 (De 33:32), and therefore, though it was a fiery law, yet it is said to go for them (De 33:2), 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, De 4:33. 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, Re 1:16. Note, God has all his saints in his hand; and, though there are ten thousands of his saints (De 33:2), 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, Joh 10:28.

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, Ex 20:19. Every one then stood ready to receive God's words, and did so again when the law was publicly read to them, as Joh 8:34. It is a great privilege when we have heard the words of God to have opportunity of hearing them again. Joh 17:26, 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 (De 33:4,5), 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 147:20), 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 119:111.

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, 1Sa 12:12. 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, De 33:6. Moses desires and foretells, 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, Nu 32:27. "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 (Ge 49:4), 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 (De 33:7) 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, 2Ch 13:14,15), 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 20:1 (and Christ was heard always, Joh 11:42), that he would give him victory over his enemies, and success in his great undertakings. See Ps 89:20-28, etc. 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, Ge 49:10. 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 (De 33:8), 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, (Ex 17:7), 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, Nu 20:2. 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 2:5. "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, De 33:9-11.

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 (Ex 32:26-28, etc.), 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, Nu 26:11. 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, Ac 21:13, Ac 20:24. Our Lord Jesus knew not his mother and his brethren when they would have taken him off from his work, Mt 12:48.

2. He confirms the commission granted to this tribe to minister in holy things, which was the recompence of their zeal and fidelity, De 33:10. (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 (Ne 8:7,8), and as judges, determining doubtful and difficult cases that were brought before them," 2Ch 17:8,9. The priests' lips kept this knowledge for the use of the people, who were to ask the law at their mouth, Mal 2:7. Even Haggai, a prophet, consulted the priests in a case of conscience, Hag 2:11-13, etc. 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 Eze 44:23,24. (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, De 33:11. (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 (2Co 5:9), 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 (1Sa 22:18), 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, De 33:12. 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 91:1. 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 (Jos 18:28); 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 125:2), which is often spoken of as a place of refuge, Ps 27:4,5, Ne 6:10. 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 (Ge 49:1-27) that of Joseph is the largest, and so it is here; and thence Moses here borrows the title he gives to Joseph (De 33:16), 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, De 33:13-16. 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 65:9), and he made particularly the fountains of waters, Re 14:7. [3.] For the benign influences of the heavenly bodies (De 33:14), 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," etc. So some understand it. [4.] For the fruitfulness even of their hills and mountains, which in other countries used to be barren (De 33:15): 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 3:6), but because the fruitfulness of them should continue. [5.] For the productions of the lower grounds (De 33:16): 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 28:5. 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 (De 33:16), that is, of God, that God who appeared to Moses in the bush that burned and was not consumed (Ex 3:2), 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, Lu 20:37. 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, Ho 4:16,17. [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 3:17,18.

2. Great power Joseph is here blessed with, De 33:17. 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 (1Ch 5:1,2), and to the firstling of his bullock, because Bashan, which was in the lot of Manasseh, was famous for bulls and cows, Ps 22:12, Am 4:1. (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 (Jdg 8:1) and with Jephthah (Jdg 12:1), 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 78:9,10); 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, Ge 48:19. 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 Ephraim. And the gloss of the Jerusalem Targum upon the former part of De 33:17 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, De 33:18. 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, Jdg 5:18), or rather to sea, for Zebulun was a haven of ships, Ge 49:13. 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, Ge 49:14,15. 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? 1Co 12:17. 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, Ec 5:19.

2. That they should both be serviceable in their places to the honour of God and the interests of religion in the nation (De 33:19): 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 (Mt 4:14,15); 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 2:2. [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 122:1); 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, 1Ch 12:32. And the character which follows (De 33:33) 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 Zec 8:21. 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, 1Co 16:2. [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 60:5), The abundance of the sea shall be converted unto thee, and (De 33:16), 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 4:13. The merchandise of Zebulun, and the hire of Issachar, shall be holiness to the Lord (Isa 23:18), 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, De 33:20,21. This was one of the tribes that was already seated on that side Jordan where Moses now was. Now,

1. He foretells what this tribe would be, De 33:20. (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, 1Ch 5:19,20,22. 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, 1Ch 12:8. 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, De 33:21. (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, Nu 32:2. 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 49:18. 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, Jos 1:12,16. This was what they undertook to do when they had their lot assigned them, Nu 32:27. This they did, Jos 4:12. And, when the wars of Canaan were ended, Joshua dismissed them with a blessing, Jos 22:7. 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, De 33:22. 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 Jdg 18:27. 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, De 33:23. 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, Ge 49:21. 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, De 33:24,25. 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, Ge 30:13. 1. The increase of their numbers. They were now a numerous tribe, Nu 26:47. "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, Lu 7:46. (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, De 33:26. Note, When we are expecting that God should bless us in doing well for us we must bless him by speaking well of him: and one of the most solemn ways of praising God is by acknowledging that there is none like him. Now, 1. This was the honour of Israel. Every nation boasted of its god; but none had such a God to boast of as Israel had. 2. It was their happiness that they were taken into covenant with such a God. Two things he takes notice of as proofs of the incontestable pre-eminence of the God of Jeshurun above all other gods: (1.) His sovereign power and authority: He rides upon the heavens, and with the greatest state and magnificence on the skies. Riding on the heavens denotes his greatness and glory, in which he manifests himself to the upper world, and the use he makes of the influences of heaven, and the productions of the clouds, in bringing to pass his own counsels in this lower world: he manages and directs them as a man does the horse he rides on. When he has any thing to do for his people he rides upon the heavens to do it; for he does it swiftly and strongly: no enemy can either anticipate or obstruct the progress of him that rides on the heavens. (2.) His boundless eternity; he is the eternal God, and his arms are everlasting, De 33:27. The gods of the heathen were but lately invented, and would shortly perish; but the God of Jeshurun is eternal: he was before all worlds, and will be when time and days shall be no more. See Hab 1:12.

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

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

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

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

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

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

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

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

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, Jos 10:24. "Thou shalt tread down their strong-holds, be they ever so high, and trample upon their palaces and temples, though esteemed ever so sacred. If thy enemies be found liars to thee" (so some read it), "thou shalt tread upon their high places; if they will not be held by the bonds of leagues and treaties, they shall be broken by the force of war." Thus shall the God of peace tread Satan under the feet of all believers, and shall do it shortly, Ro 16:20.

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

Matthew Henry's Complete Commentary · Deuteronomy Chapter 33