서론
无标题
简体中文
英文原文
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)
简体中文
摩西对以色列的祝福（公元前1451年）
¹ 这是 神人摩西死前对以色列人所祝的福。
² 他说：耶和华从西奈而来，从西珥向他们显现，从巴兰山发出光辉，从万万圣者中降临；从祂右手为百姓发出烈火的律法。
³ 祂疼爱百姓；众圣徒都在祂的手中；他们坐在祂的脚下，各人领受祂的言语。
⁴ 摩西将律法吩咐我们，作为雅各会众的产业。
⁵ 百姓的头目、以色列各支派一同聚集的时候，耶和华在耶书仑中作王。
申33:1是全章的标题：这是一篇祝福。在前一章中，他曾向以色列因他们的罪发出主的惊吓，如同雷轰；那一章正如以西结的书卷，满了哀号、悲哀和灾祸。如今为要缓和这严厉，使他离别之时不致带着怒容，他在此附上一篇祝福，将他的平安留下——这平安要降下并停留在他们中间凡作平安之子的人身上。这样，基督在地上最后的作为，也是为祂的门徒祝福（路24:50），正如此处的摩西，作为分别时仍是朋友的记号。摩西祝福他们：1. 作为先知——" 神人"。注意：得着那些在天上有份之人的代祷，乃是极可羡慕的事；这是"先知的赏赐"。摩西在这祝福中不仅向这百姓表达他的良好心愿，更借着预言的灵，论到他们未来的事。2. 作为以色列的父；因为贤明的君王对臣民正是如此。雅各在临终时为儿子们祝福（创49:1），摩西效法他的榜样，在此为他们所出的支派祝福，为要表明虽然他们曾大大惹动祂，祝福的传承并未断绝。在他临死之前立即行这事，不仅在他们心中更易留下深刻印象，更表明摩西对他们的极大善意——他切愿他们幸福，虽然自己必须离世而不能在其中同享。
他以对 神赐律法时荣耀显现的崇高描述开始他的祝福，并论及他们因此所得的极大益处。
I\. 神圣威严可见而辉煌的显现，足以使无神论者和不信者折服、永远闭口，使最麻木粗心的人得着苏醒和感动，并使一切暗中倾向别神的心蒙羞（申33:2）。1. 祂的显现是荣耀的：祂如太阳在大力中升起时那样发光照耀。甚至距离不远的西珥和巴兰两山，都被在西奈山上显现的神圣荣耀所照亮，反射出几分光辉——显现如此明亮，邻邦都注意到了。先知为描写 神护理的奇妙，也曾借用此事（哈3:3,4，诗18:7-9）。耶路撒冷意译本在此有一个奇特的注释：当 神降下赐律法时，祂先在以西珥山向以东人提出，他们拒绝了，因为发现其中有"不可杀人"；然后祂在以巴兰山向以实玛利人提出，他们也拒绝了，因为发现其中有"不可偷盗"；最后祂到西奈山向以色列人提出，他们说："凡耶和华所说的我们都要遵行。"我本不愿抄录这毫无根据的臆想，只因它古远，故转录之。2. 祂的随从是荣耀的；祂与祂的圣者万万同来，正如以诺早就预言祂在末日要如此降临审判世界（犹14）。这些就是天使，就是 神的"车辇"，主在其中，在那"圣处"（诗68:17）。他们侍奉神圣的威严，并在当日的庄严仪式中作为祂的使者供职。因此律法被称为"借天使所设立"的（徒7:53，来2:2）。
II\. 祂赐给他们律法，这律法：1. 被称为"烈火的律法"，因为它是"从火中"赐给他们的（申4:33），又因为它如火一般发生作用：人若领受，它就融化、温暖、洁净，烧尽罪恶的渣滓；人若拒绝，它就刚硬、烙焦、折磨、毁灭。圣灵降临如火焰的舌头；因为福音也是烈火的律法。2. 被说成"从祂右手发出"，或因祂将律法写在石版上，或为表明律法的能力和活力，以及随着律法而去的神力，使它不致徒然返回。或者它是作为礼物赐给他们的——一份宝贵的礼物，是右手之福。3. 这是祂对他们特别眷爱的明证："祂疼爱百姓"（申33:3），所以虽是烈火的律法，却被称为"为他们"而发（申33:2），即出于对他们的恩宠。注意： 神的律法写在心中，乃是 神的爱浇灌在心里的确据；我们当视 神的律法为祂恩典的恩赐之一。"祂疼爱众民"——原文作"祂将众民抱在怀中"；这字不仅表示最深的爱，也表示最温柔细致的保护。"众圣徒都在祂手中。"有人特将此解为祂在西奈山扶持他们、保守他们存活——那时惊恐极大，连摩西自己也战兢；他们听见了 神的声音却仍存活（申4:33）。或者这表明祂以律法塑造他们成为子民；祂如窑匠弄泥那样模造他们。或者他们在祂手中受遮盖保护，被使用被安排，正如七星在基督手中（启1:16）。注意： 神将祂一切的圣徒都放在手中；虽然祂的圣者有万万（申33:2），祂用以量诸水的手却够大够有力，可以握住他们全部，我们也可确信"谁也不能从我手里把他们夺去"（约10:28）。
III\. 祂使他们预备好领受祂所赐的律法："他们坐在你的脚旁"——如学者坐在夫子脚前，表示敬畏、恭候、谦卑顺服所教训的；以色列就这样坐在西奈山脚下，应许凡 神所说的话都要听从遵行。有人译作"被惊到你的脚前"——即被西奈山的惊吓所慑，当时大大使他们谦卑（出20:19）。那时人人都预备好领受 神的话，并在律法向他们公开宣读之时再次如此（参约8:34）。听过了 神的话之后，仍有机会再听，乃是极大的特权。约17:26："我已将你的名指示他们，还要指示他们。"这样，以色列不但已经领受了律法，还要借他们的祷告和活泼的圣言继续领受。百姓受教导（申33:4,5），为着 神的律法感恩，当时常保持对律法本身和对赐律法的摩西的尊敬记念。两位迦勒底意译家如此译："以色列的儿女说：摩西将律法吩咐我们。"犹太人说，孩子一能说话，父亲就有责任教他这些话："摩西将律法吩咐我们，作为雅各会众的产业。"
1. 他们受教导当以极尊敬的口吻论律法，称之为"雅各会众的产业"。他们看它：（1）为他们所特有的，并借此与别国分别——别国既无律法的知识（诗147:20），即便有，也不像以色列那样有义务遵守；所以（帕特里克主教说）"犹太人征服任何国家时，并不强迫人归信摩西律法，只要求他们顺服挪亚的七条诫命。"（2）为他们所世袭传承的；因为产业正是如此传给后裔的。（3）为他们的财富和真宝库。凡享受 神的话语和施恩之具的人，都有理由说："我们所得的产业实在美好。"基督的话丰富地居住在其中的人，实在是富足人。律法或许被称为他们的"产业"，因为它是与他们的产业一同赐给他们的，并与之紧紧相连，以致离弃律法便是丧失产业。参诗119:111。
2. 他们受教导当以极尊敬的口吻论摩西；他们更有义务保持他的名，因为他没有在自己家中为记念他的名作任何安排；他的后裔从不被称为"摩西的儿子"，正如祭司被称为"亚伦的儿子"。（1）他们当承认摩西是他们民族的大恩人，因为他"将律法吩咐他们"；律法虽出自 神的手，却是经过摩西的手传给他们的。（2）"他在耶书仑中作王。"他既将律法吩咐他们，只要他活着，就悉心看顾律法得以遵守、得以执行；他们有这样一位君王实在有福——他治理他们，时常在他们出入之前引领；但当"百姓的头目一同聚集"——仿佛国会召开——而摩西在他们中间作主席时，他的威仪就显得格外显著。有人将此解作 神自己：当 神赐律法给他们时，祂就宣告自己是他们的王，并且只要他们是"耶书仑"——正直的百姓——祂就持续作王，直到他们弃绝祂（撒上12:12）。但这话看来更宜解作摩西。良好的政府乃是任何百姓的大福，是他们当为之大大感恩的事；而那将权力分配于耶书仑中的王与众支派之首领、当他们聚集之时——如以色列的，如我们的——的政体，实在是幸福的。
⁶ 愿流便存活，不至死亡；愿他的人数不至稀少。
⁷ 为犹大祝福说：求耶和华俯听犹大的声音，引他归于本族；他曾用手为自己争斗，愿你帮助他脱离仇敌。
此处：I. 流便的祝福。流便虽已失去长子的尊荣，摩西却从他开始；因为我们不可羞辱那些失了尊荣的人，也不可延续任何人身上的耻辱标记——虽然这标记起先是公义加上的（申33:6）。摩西祈求并预言：1. 这支派的存留。虽然是约旦河那边的边境支派，然而"愿它存活"，不至被邻邦毁灭或在他们中迷失。他或许是指这支派中的那些勇士——他们既已得了地业，就把家属留在其中，如今预备好"带着兵器在弟兄前面过去"（民32:27）。"愿他们在这高尚的远征中蒙保护，在争战之日头戴冠冕。"2. 愿这支派人丁兴旺；虽然他们其他的尊荣已失，不能卓越，却愿他们人数增多。"愿流便存活，不至死亡，虽然他的人数稀少"——帕特里克主教以为如此译亦可。"虽然他不可指望亨通（创49:4），却愿他不至灭亡。"所有迦勒底意译家都将此指向来世："愿流便在永生中存活，不至死亡第二次的死"——翁凯罗斯如此译。"愿流便在这世上存活，不至死恶人在来世所死的那死"——约拿单和耶路撒冷意译本如此译。
II. 犹大的祝福，放在利未之前，因为我们的"主是从犹大出来的"，并且（如赖特富特博士所言）因为王国的尊贵高于祭司的尊贵。这祝福（申33:7）可指：1. 整个支派。摩西为这支派的大兴旺祈求并预言：求 神听他的祷告（参代下13:14,15的例子），使他安居于自己的地业，凡事亨通，并赐他胜过仇敌。此处假定犹大支派既是祷告的支派，又是行动的支派。"主啊，"摩西说，"听他的祷告，赐他一切 undertaking 成功：愿他的手在农务和争战上都充足。"祷告的声音当常与努力的手并行，然后我们才可指望亨通。或2. 特指大卫作为基督的预表：求 神"听他的祷告"（诗20:1；基督更是"常常蒙了应允"约11:42），赐他胜过仇敌，使他所办的大事顺利。参诗89:20-28等。而那求 神"引他归于本族"的祷告，似乎暗指雅各关于示罗的预言——"万民都必归顺他"（创49:10）。西缅支派在祝福中被略去了，因为雅各已使之带着耻辱的记号，而它又从未像利未那样行过什么以挽回其尊荣。它在旷野中比任何别的支派更受减损；而前些日子在巴力毗珥的事上臭名昭著的罪魁心利，正是那支派的人。或者因为西缅的地业原是附属于犹大的，所以那支派就包括在犹大的祝福之内。七十士译本某些抄本将西缅与流便并列："愿流便存活，不至死亡；愿西缅人数众多。"
⁸ 论利未说：耶和华啊，愿你的土明和乌陵都在你虔诚人那里；你在玛撒试验他，在米利巴水边与他争论；
⁹ 他论自己的父母说：我未曾看见；他不认弟兄，也不认识自己的儿女；因他们遵守了你的话，坚守你的约。
¹⁰ 他们要将你的典章教训雅各，将你的律法教训以色列；他们要把香焚在你面前，把全牲的燔祭献在你的坛上。
¹¹ 耶和华啊，求你赐福他的财物，悦纳他手里所办的事；求你打破那些起来攻击他、恨恶他之人的腰，使他们不得再起来。
在祝福利未支派时，摩西更加详细地表达，不是因为这是他本支派（因为他毫不提及自己与这支派的关系），而是因为这是 神的支派。利未的祝福涉及：
I\. 大祭司——此处称为 神的"虔诚人"（申33:8），因为他的职任是圣的，作为记号，他的额上写着"归耶和华为圣"。1. 他似乎承认， 神本可因亚伦在米利巴的罪（出17:7）公义地废弃亚伦和他的后裔——这事可能十分显著， 神在赐祭司职给他时也可能看顾这事，虽然那里并未提及。所有迦勒底意译家都同意，这是一次试验，在其中他"完全忠信"，"在试炼中站立得稳"；所以不是民20:2那次。他求大祭司的职任永远常存："愿你的土明和乌陵都在他那里。"这是为着某些重大事奉而赐给他的（玛2:5可见）。"主啊，愿它永不从他那里被取去。"尽管有这祝福，乌陵和土明在的被掳中仍然失传，在第二圣殿之下从未恢复。但这祷告在耶稣基督—— 神的圣者、我们的大祭司，亚伦所预表的那一位——身上完全应验：在那从永恒就躺在父怀中的那位，乌陵和土明必常存；因为祂是奇妙、永远的策士。有人将土明和乌陵按字义翻译，更因通常的次序在此颠倒，且仅在此处如此。"土明"意为"完全"，"乌明"意为"光照"：愿这些与你虔诚的人同在，即"主啊，愿大祭司永远既是正直的人，又是明白的人。"这也是为福音的传道人所当献上的好祷告：愿他们有清晰的头脑和诚实的心；亮光和真诚构成一位完全的传道人。
II\. 次等的祭司和利未人（申33:9-11）。
1. 他称赞这支派在拜金牛犊之事上站在摩西（也就是站在 神的一边）一边的热心（出32:26-28等）；他们既受命剪除那罪恶的首领，就毫无偏私地执行：他们在世上最好的朋友——虽如同至亲那样 dear——若是拜偶像的，他们也不放过。注意：我们对 神和祂荣耀的尊敬，当总是胜过对任何受造之物的尊敬。那些不仅自己不沾染当代和所居之地的普遍罪孽，更在力所能及之时为之作见证，"为 神起来抵挡作恶之人"的，必得着特别的尊荣记号。或许摩西也顾念可拉的众子，他们拒绝与父亲同谋背叛（民26:11）。还有非尼哈，他"执行审判"，"止住瘟疫"。确实，祭司和利未人的职任要求他们经常轮班在 神的坛前供职，这就使他们常常不能在家，无法像别的以色列人那样照料家庭、为之预备。这就是他们为要"遵守 神的话"、"坚守祭司之约"所自愿接受的恒久舍己。注意：那些蒙召在圣事上事奉的人，必须看淡世上最亲的关系和利益，将最好的朋友的喜悦放在其次（徒21:13，徒20:24）。我们的主耶稣在祂的母亲和弟兄要拦阻祂作工之时，也不顾念他们（太12:48）。
2. 他证实赐给这支派在圣事上事奉的委托——这是他们热心和忠心的赏赐（申33:10）。（1）他们要替 神向百姓行事："他们要将你的典章教训雅各，将你的律法教训以色列"——既作为在宗教聚会中的讲道者，宣读并讲解律法（尼8:7,8）；又作为士师，判断带到他们面前的疑难案件（代下17:8,9）。祭司的嘴唇当为百姓的用处保存这知识，百姓当从他们口中寻求律法（玛2:7）。先知哈该也在良心的疑难上求问祭司（该2:11-13等）。注意：讲道不仅为初次栽植教会有必要，为已栽植的教会的保守和建立也有必要。参结44:23,24。（2）他们要替百姓向 神行事——焚香以赞美荣耀 神，并献祭为罪赎罪，求得 神的恩惠。这是祭司的工作，但利未人在旁侍候协助。凡要因他们的香和祭物得益的，必须殷勤忠心地遵从他们的教训。
3. 他为他们祷告（申33:11）。（1）求 神使他们在产业上亨通，使所分配给他们作供养的成为他们的安慰。"耶和华啊，求你赐福他的财物。"为他们所预备的供养甚为丰富，来得也容易，然而除非 神赐福，他们便不能因之喜乐；既然 神自己就是他们的份，就特别可以期待这福分随着这份而来。"耶和华啊，求你赐福他的美德"——有人如此译。"主啊，在你里面增加他们的恩典，使他们越发合乎使用。"（2）求 神悦纳他们的事奉："悦纳他手里所办的事"——既为他自己，也为他所事奉的百姓。在一切敬虔的事上，无论人悦纳我们与否，我们都当以蒙 神悦纳为目标、为雄心（林后5:9），这也是我们能为自己或别人所求的最宝贵的福分。（3）求 神在他一切的仇敌面前为他出头："打破那些起来攻击他之人的腰。"他料到 神的仆人必有许多仇敌：有人因他们的忠心恨恶他们的人，设法加害；有人嫉妒他们的供养，亵渎地设法夺去；有人在他们执行职务之时反对，不顺服祭司的判决；还有人意图推翻这职任本身。他求 神挫败这一切企图，将恶行归到行恶之人的头上。这祷告也是一个预言： 神必向那些与祂仆人为敌的人算账，并必在祂的教会中维持事奉直到末时，不顾阴间之门的一切图谋。扫罗起来攻击主的祭司（撒上22:18），这就充满了他罪的量度。
¹² 论便雅悯说：耶和华所亲爱的，必同耶和华安然居住；耶和华终日遮蔽他，他也住在祂两肩之中。
¹³ 论约瑟说：愿他的地蒙耶和华赐福，得天上的宝物、甘露，和地里深处所藏的泉水；
¹⁴ 太阳所产的上好果子，月亮所养成的宝贵之物；
¹⁵ 上古之山的至宝，永世之岭的宝物；
¹⁶ 地和其中所充满的宝物，并那住在荆棘中者的恩惠；愿这些福都临到约瑟的头上，临到那与弟兄有别之人的顶上。
¹⁷ 他的威严如公牛的牛犊；他的角如同野牛的角；他用这角抵触万民，直到地极；这角是以法莲的万万，那角是玛拿西的千千。
此处：I. 便雅悯的祝福（申33:12）。便雅悯放在利未旁边，因为圣殿——祭司事奉之所在——就在这支派地业的边缘上；又放在约瑟之前，因为耶路撒冷（部分属这支派）的尊贵高于撒玛利亚——撒玛利亚属以法莲支派；又因为便雅悯在耶罗波安时随从别的支派离弃大卫家和主的圣殿之时，仍忠于大卫家和主的殿。1. 便雅悯在此被称为"耶和华所亲爱的"，而这支派之父正是雅各所爱的儿子，"右手之子"。注意：蒙主所爱的人实在有福。扫罗——第一位王，和保罗——伟大的使徒，都是这支派的人。2. 他在此得着神圣保护的保证："他必安然居住。"注意： 神所爱的人必安全（诗91:1）。3. 此处暗示 神所要居住的圣殿将建在这支派的边境之内。圣城耶路撒冷就在这支派的地业中（书18:28）；虽然大卫之城锡安据说属犹大，但建殿的摩利亚山却在便雅悯的地业中。所以 神被称为"住在祂两肩之中"——因为圣殿建在那山上，如同人的头建在两肩之上。这样，便雅悯终日蒙圣所的保护所遮盖（诗125:2），圣所常被称为避难之所（诗27:4,5，尼6:10）。便雅悯既住在 神的殿旁，就"同祂安然居住"。注意：住在圣殿邻近是何等有福的事。便雅悯所处的位置，大概正是当其他十个支派背道之时，这支派仍持守属神制度的原因。那些越近教会却离 神越远的人，实在心肠败坏。
II. 约瑟的祝福，包括玛拿西和以法莲。在雅各的祝福中（创49:1-27），约瑟的祝福最长，此处也是如此；因此摩西在此借用了雅各给约瑟的称谓（申33:16）——他是"与弟兄有别之人"，或可读作"他们中的拿细耳人"——无论在其敬虔上（从许多事例看来他确实超乎众人），或是在埃及的尊贵上（他在那里既是他们的治理者又是恩主）。他的弟兄们使他作奴仆而将他分别出来，但 神使他作王子而将他分别出来。此处为这支派所祈求和预言的福分，是极大的丰富和极大的权势。
1. 极大的丰富（申33:13-16）。总而言之："愿他的地蒙耶和华赐福。"归以法莲和玛拿西为业的是极肥沃的地，但摩西仍求 神的祝福浇灌其上，因为使人富足、一切结果实所倚靠的乃是 神的福。如今：
（1）他列举许多细节，求这些都为那两个支派的财富和丰盛效力，仰望造物主赐下一切低等受造之物的益处和功用，因为它们对我们之所以如此，全在乎 神使之如此。他求：[1] 及时的雨水和甘露——"天上的宝物"；这些虽不过是清水，却极其宝贵，因为没有它们，地的出产都必枯萎断绝。[2] 丰沛的泉源，有助于地的肥沃——此处称为"地里深处所藏的泉水"；两者都是" 神的河"（诗65:9），祂也特别造了"众水泉源"（启14:7）。[3] 天体的良性影响（申33:14）——"太阳所产的上好果子"（这字指最上等的、同类中最好的），借太阳催生的热和月亮滋润的湿气而出。"愿他们按月份年年得着各月的果子，这月橄榄，那月椰枣"等等——有人如此解。[4] 甚至他们的山冈也能结果实——在别国通常荒芜的（申33:15）：愿他们得着"上古之山的至宝"；山若结果实，山上的果子也必最先最好地成熟。它们被称为"上古之山"，不是因为时间上早于别的山，而是因为如长子那样在价值和卓越上居首；又称为"永世之岭"，不仅因为它们如别的山那样不可移动（哈3:6），更因为其结果实的能力必长久不衰。[5] 低地的出产（申33:16）："地和其中所充满的宝物。"地本身看来虽是无用无价值的物质，其中却产生宝贵的物，为维持和安慰人生。伯28:5："地内能出粮食"。因为我们的身体从中而出，也必归于其中（创3:19），所以那从地而出的能养活身体，实在是 神奇妙的恩典。
（2）他以那"住在荆棘中者"的恩惠、即恩宠的悦纳加冕这一切（申33:16）——即 神的恩惠，那位在焚烧却不被烧毁的荆棘中向摩西显现、赐他领以色列出埃及之使命的 神（出3:2）。虽然 神的荣耀在那里只显现了一时，却被称为"住在"那里，因为只要需要就一直持续："Shechinah 在荆棘中的恩惠"——或可如此读，因为 Shechinah 意为"那居住者"；虽然它在荆棘中居住只是片刻，却继续与以色列同在。"我的居所者，在荆棘中"——如此当译；那是神圣威严只向摩西一人的显现，作为他在 神面前有特别地位的记号，他愿将此用于这支派的益处。 神曾多次向摩西显现，但如今他即将离世，他似乎最喜悦记念那最初的一次——那是他认识全能者异象的起头，也是他与天上交通的开始：那是一个永不可忘的爱的时刻。正是在荆棘中， 神宣告自己是"亚伯拉罕的 神、以撒的 神、雅各的 神"，从而坚立了向列祖所应许的——那应许远及身体的复活和永生，正如我们救主借之所作的论证（路20:37）。所以当他求那"住在荆棘中者"的恩惠时，他是着眼于当时在那里所更新的圣约——我们一切对 神恩惠的盼望都必须建立在这约上。如今他以 神的恩惠或善意作为这大祝福的结束，[1] 因为那是一切这些福分的泉源和源头；它们都是 神善意的恩赐；对祂自己的百姓如此，无论对别人如何。诚然当以法莲（约瑟的后裔）如"悖逆的母牛犊"背离 神之时，虽有这一切丰盛却成为他的损害（何10:11）；但那住在 神的爱中的，就以此为乐；因为 神的恩惠使Heart知足，比全世界所能给的更美。
2. 约瑟在此所得的极大权势（申33:17）。此处预言他权能的三个例证：（1）他在弟兄中的权威："他的威严如公牛的牛犊"——一种雄壮的牲畜，所以古时被用作王权的象征。约书亚——要接续摩西的——就是以法莲之子约瑟的支派，他的荣耀确实辉煌，为他的支派增光。后来十支派的王城也在以法莲。玛拿西支派中则有基甸、耶弗他、睚珥，都是国家的装饰和祝福。有人以为他比作公牛的牛犊，是因为流便所失的长子名分归给了约瑟（代上5:1,2）；又比作"他"的公牛的牛犊，是因为巴珊——属玛拿西地业——以公牛母牛著名（诗22:12，摩4:1）。（2）他对仇敌的威力和胜过他们的得胜："他的角如同野牛的角"——即"他带入战场的军兵必极其强大可畏，他用这角抵触万民"，即"他必胜过一切拦路的人"。从以法莲人与基甸（士8:1）和耶弗他（士12:1）的争执看来，他们是一个好战凶猛的支派。然而我们发现以法莲的子孙当他们离弃 神的约时，虽然"带着兵器"，却"在争战之日转身退后"（诗78:9,10）；因为虽然此处被宣称为"强壮勇敢如野牛"，当 神离开他们时，他们就如别人一样软弱。（3）他百姓的人数众多——其中以法莲虽是较幼的家，却超过玛拿西，因为雅各在预知此事时曾"剪搭过手"（创48:19）。"这角是以法莲的万万，那角是玛拿西的千千。"约拿单意译本将此应用于约书亚（属以法莲支派）所征服的万万迦南人。耶路撒冷意译本的注释将后者应用于玛拿西的基甸，他带着区区三百人击败了米甸。
¹⁸ 论西布伦说：西布伦啊，你出外可以欢乐；以萨迦啊，你在帐棚里可以快乐。
¹⁹ 他们要将列邦召到山上；在那里献公义的祭物；因为他们必吸取海的丰盛，和沙中所藏的宝物。
²⁰ 论迦得说：那使迦得扩张的是应当称颂的；迦得卧如母狮，撕裂胳臂和头顶。
²¹ 他为自己选择了头一段地，因在那里有设立律法者之分留给他；他与百姓的首领同来，他施行耶和华的公义，并以色列的典章。
此处：I. 西布伦和以萨迦的祝福合在一起，因为他们都是利亚所生的雅各之子，且在迦南所得的地业彼此相邻；预言：
1. 他们都将得着舒适的定居和职业（申33:18）。西布伦必欢乐，因为他必有事可欢乐；摩西求他在出外之时可以欢乐——或是出征（因为"西布伦拼命敢死"，士5:18），更可能是出海经商，因为西布伦是"停船的海口"（创49:13）。以萨迦必在他的帐棚里欢乐——即在家中的业务上，就是他的农务——这支派的人大多自限于其中，因为他们看见安息为美，当海上波涛汹涌之时，陆地就令人愉悦（创49:14,15）。请在此留意：（1） 神的护理既安排了世人居住疆界的不同——有人在城，有人在乡，有人在海口，有人在内陆——也智慧地引导世人倾向不同的职业，为着公众的益处，正如身体的每个肢体按其位置和才干服事全身。有些人的天赋引人向书，有些人向海，有些人向剑；有些人倾向乡务，有些人倾向商业，有些人有机械的才能；如此甚好。"若全身是眼，从哪里听声呢"（林前12:17）？以色列的益处正在于西布伦人作商人，以萨迦人作农夫。（2）无论我们的地位和职业为何，智慧和本分都在于适应它们，而能在其中自得其乐乃是极大的幸福。西布伦当在他出外时欢乐；他当为所得的利润感谢 神，并在商业的损失和不便中处之泰然，也不可藐视以萨迦帐棚的卑微，或嫉妒其安静。以萨迦当"在他的帐棚里欢乐"——当满足于他的退隐生活，并安于乡居的微薄利润，不可因没有西布伦旅行的快乐和贸易的利润而发怨言。每种职业都有其苦乐。
2. 他们都将在自己的岗位上对 神的荣耀和国内的宗教利益有所贡献（申33:19）："他们要将列邦召到山上"——即召到"圣殿"，摩西预见圣殿必建在山上。我看不出为何这事只限于西布伦（如大多数解经家所限）；既然西布伦和以萨迦都领受各自职业的安慰，为何我们不能假设他们都留心将荣耀归给 神？他们要为 神作两件事：
（1）他们要邀请别人来事奉祂。"将列邦召到山上。"[1] 西布伦要利用他与邻国的交往和通商——他向之出外——为这崇高目的，在他们中间推广信仰，邀请他们来事奉以色列的 神。注意：事务繁忙、交际广阔的人，当以智慧和热心，努力向他所交往、所经营之地的人举荐敬虔的实践。这样的人是蒙福的，因为他们是使人得福的。倘若对外国的贸易扩张能有助于福音的传播，那就好了。这关于西布伦的预言，或许远及基督和祂使徒的传道，因为那正是从西布伦之地开始的（太4:14,15）；那时他们"将万民召到山上"——即召到弥赛亚的国度，这国度被称为"主殿的山"（赛2:2）。[2] 留在家中、住在帐棚里的以萨迦，要邀请邻人在所定的节期上去圣所——或是因为他们比邻人更热心、更积极（常有人观察到，与西布伦同住在人烟辐辏之海口的人，通常较多有宗教的"亮光"；而与以萨迦同住在乡间帐棚里的人，较多有宗教的"生命"和"热力"），所以可以用他们的热心激发那些知识更多的人的敬虔争竞（诗122:1）；或是因为他们比别人更遵守所定的节期。一位迦勒底意译家如此译前一节："以萨迦啊，在你的学堂帐棚中快乐"——假设他们中许多人将是学者，并要按年岁的循环使用他们的学识来通知节期的时候；因为那时还没有 almanac。
（2）他们不仅邀请别人事奉 神，更要在其中自己丰盛参与："在那里献公义的祭物。"他们不打发别人去圣殿而自己留在家中，借口不能离开业务；乃要在激励别人"快去祷告"之时说："我们也要去"（亚8:21）。注意：我们所劝勉别人的善事，自己当成为榜样。当他们到圣殿之时，也不可空手朝见主，而当按着 神所赐的昌盛献上（林前16:2）。[1] 此处预言这两支派都将富足。出外的西布伦要"吸取海的丰盛"——海对商人如同丰满的乳房；留在家中的以萨迦则以"沙中所藏的宝物"自富——或是地的出产，或是地下的金属和矿物之宝；又（因为此处的"沙"原文特指海沙）或是海所抛上的丰富之物，因为以萨迦的地业直达海边。或许他们"将万民召到山上"的成功，借"吸取海的丰盛"有所暗示，因为我们可见类似的话用于万民归入教会（赛60:5），"海上的丰盛必归给你"，"你必吸取列国的奶"（申33:16字异，赛60:16原文）。又预言[2] 这两支派既如此富足，必"将他们的财宝献给耶和华，将他们的货财献给全地之主"（弥4:13）。西布伦的"收益"和以萨迦的"雇价"必"归耶和华为圣"（赛23:18），因为其中他们要"献公义的祭物"——即照律法所献的祭。注意：我们必须用我们所有的来事奉荣耀 神；祂在哪里丰富地撒种，就指望在哪里照样收割。
II. 迦得支派的祝福接续（申33:20,21）。这是已经在摩西所在的约旦河那边得了地业的支派之一。如今：
1. 他预言这支派将如何（申33:20）。（1）这支派将被扩张——正如它现在已得了宽阔的地业；他将这现在和将来的扩张都归荣耀给 神："那使迦得扩张的是应当称颂的。"我们可见这支派如何在一场他们看来很敬虔地进行的战争中，因得胜而扩张（代上5:19,20,22）。注意：我们一切扩张的荣耀都当归给 神。（2）这支派将是一支英勇善战的支派——若无人惹动，必如狮子安然居住无所惧怕；若被激怒，必如狮子"撕裂胳臂和头顶"——即必粉碎一切拦路的，无论是仇敌的胳臂（即力量）还是头顶（即政策和权威）。大卫的时候有迦得人，"面貌如同狮子的面"（代上12:8）。有人以为耶户属于这支派，因为我们最先听见他是在拉末基列——属迦得之地；他们以为此处可能指他的英勇事迹。
2. 他称赞这支派所已经作的、和如今正在作的（申33:21）。（1）他们为自己的利益行得很智慧——他们选择首先挑选自己的份，在已经征服之地："他为自己选择了头一段地"；他虽顾及弟兄，他的慈善却从自己开始，愿意先看见自己得了安置、得了供养。迦得人是在约旦那边谋求地业中最先最积极的发起者，所以在那事的记载中仍排在流便人之前（民32:2）。这样，当别的支派由征服者约书亚分配地业之时，迦得和他的同伴却从赐律法的摩西得了地业，并按律法在其中安居；或者（原文如此）受特别的看顾所"遮盖"或保护，看顾那些留下的人，当战士随着弟兄前去之时。注意："你为自己而行善的时候，人必称赞你"（当你像迦得那样先为自己预备之时）——诗49:18。当你为自己的灵魂行善之时——那才是真正的你——并为它在赐律法者那里得了头一段地业之时， 神必称赞你。（2）他们如今正在为弟兄诚实地、勇敢地效力；因为他们"与百姓的首领同来"，在他们之前带着兵器过约旦河，在约书亚率领之下，对迦南人"施行耶和华的公义"——后来我们见他们正式向约书亚宣誓效忠（书1:12,16）。这正是他们得了地业之时所应许要作的（民32:27），也正是他们所作的（书4:12）。当迦南的争战结束之后，约书亚带着祝福打发他们走（书22:7）。注意：在自己弟兄的事上帮助他们，尤其协助施行耶和华的公义、压制那惹祂发怒的事，乃是一件蒙福而尊荣的事；非尼哈正是因此被算为他的义。
²² 论但说：但是小狮子；他从巴珊跳出来。
²³ 论拿弗他利说：拿弗他利啊，你足沾恩惠，满得耶和华的福：可以得西和南为业。
²⁴ 论亚设说：愿亚设享多子的福；得他弟兄的喜悦；可以把脚蘸在油中。
²⁵ 你的门是铁的、铜的；你的日子如何，你的力量也必如何。
此处：I. 但的祝福（申33:22）。雅各在他的祝福中将他比作蛇，比的是诡诈；摩西将他比作狮子，比的是勇气和决断：既有蛇的头、又有狮子的心，谁能抵挡？他被比作从巴珊跳出的狮子——那山以猛狮闻名，狮子从那里下来扑向平原上的猎物。这或指：1. 参孙（属这支派）胜非利士人的特殊得胜。"主的灵在但的营中开始感动他"时他还年幼，如同"小狮子"，所以他在攻击非利士人时出其不意，并以纯力胜过他们，正如狮子扑倒猎物；他最早的壮举之一就是撕裂一只狮子。或2. 这支派更普遍的成就：他们的一队人得知最远的拉亿城安然无虑，就奇袭它，很快作了它的主人（士18:27）。巴珊山离那城不远，他们大概从那里下山袭击它；所以在此被称为"从巴珊跳出来"。
II. 拿弗他利的祝福（申33:23）。他惊叹地看着这支派，为之喝彩："拿弗他利啊，你是有福的，你必如此，愿你永远如此！"这支派的有福由三件事构成：1. "你足沾恩惠"。有人解作人的恩惠——他们的善意和好评。雅各曾描述这支派普遍是温文有礼的人，口出嘉言，如可爱的母鹿（创49:21）。那么他们如此行有何益处呢？摩西在此告诉他们，他们必得着邻舍的爱戴，足沾恩惠。那些充满爱的人必被人所爱。但另有人解作 神的恩惠，而且理由充分；因为唯独这恩惠能使灵魂满足，使心中真有喜乐。那些有 神恩惠的人实在有福；而那些以 神的恩惠为满足、以此为足不再别求的人，必得着这恩惠。2. "满得耶和华的福"——不仅指那些作为福分之果的美物（五谷、新酒、油），更指福分本身——即 神的恩典，照着祂的应许和圣约。那些有这福分的人尽可算自己是满足的：他们无需别的使他们快乐。"拿弗他利支派的份"（犹太人说）"如此肥沃，出产如此早熟，虽然地处北方，这支派的人一般是首先将初熟之物带到圣殿的人；所以他们首先从祭司得着祝福，这就是耶和华的福。"基督主要居住的迦百农就在这支派中。3. "可以得西和南为业"——如此可读，即得着那将位于你地业之南的海为业——就是加利利海，我们在福音书中常读到它，这支派的地业就在它正北，这海对此支派是极大的利益。
III. 亚设的祝福（申33:24,25）。他关于这支派——其名包含有福之意——所祈求和预言的有四件事；因为利亚给它之父起名叫"亚设"，说"我是有福的"（创30:13）。1. 他们人数增多。他们这时已是一支人数众多的支派（民26:47）。"愿这事更加如此：愿亚设享多子的福。"注意：儿女——尤其是圣约的儿女——是福分，不是重担。2. 他们在邻舍中的地位："得他弟兄的喜悦。"注意：得着我们所相处之人的爱和善意，乃是极可羡慕的事；这是我们当向掌管万人之心的 神祈求的，也是我们当以温柔谦卑、并以随时在能力所及之内向众人行善的意愿去争取的。3. 他们土地的丰富。（1）地上："可以把脚蘸在油中"——即"愿他的地业中油如此丰富，以致他不仅可以抹头，如果愿意，连脚也可以在其中洗"，这不是寻常的事；然而我们发现我们可称颂的救主如此被弟兄所悦纳，祂的脚被最宝贵的膏油所抹（路7:46）。（2）地下："你的门是铁的、铜的"——即"你自己的地上必有大量这些金属（矿藏），这是不寻常的福分，使这地表面和腹中都丰富"；或者他们若不能自产，也必从外进口；因为这支派的地业沿海。迦勒底意译家将此作寓意解："你必坚强辉煌，如铁如铜。"4. 他们力量活力的长久："你的日子如何，你的力量也必如何。"许多人如此译："你老年的力量必如你少年的力量；你必不觉得衰残，也不因磨损而变坏，却要更新你的青春；仿佛不仅你的鞋，连你的骨头也是铁的铜的。"无论年岁如何，责任所在必有力量相随；年日既增，恩典也必加添。这是对信徒在属灵方面更美的应用——他们必"如鹰反老还童"（诗103:5），"外体虽然毁坏，内心却一天新似一天"（林后4:16）。
²⁶ 耶书仑哪，没有像 神的，祂乘驾诸天在你的帮助，在祂的威严中行于穹苍。
²⁷ 永生的 神是你的居所；祂永久的膀臂在你以下；祂必在你前面撵出仇敌，说：毁灭他们吧。
²⁸ 这样，以色列必安然独居；雅各的泉源在产五谷新酒之地；祂的天也必滴下甘露。
²⁹ 以色列啊，你是有福的：谁像你这蒙耶和华拯救的百姓呢？祂是你帮助的盾牌，是你威严的刀剑！你的仇敌必投降你，你必踏在他们的高处。
这是那位伟大的作者、伟大的口授者摩西亲笔写或口授别人写的所有最后的话；所以非常值得留意，我们必能从中得益。摩西， 神人（他对两方面的认识都不亚于任何纯粹的人），在临终之时，将以色列的 神和 神的以色列两者都颂扬。在他眼中两者都是无与伦比的；我们确信他对此两者的判断，眼睛并未昏花。
I\. 没有像以色列的 神那样的 神。列国的神都不能为他们的敬拜者作耶和华为祂百姓所作的事："没有像耶书仑的 神那样的"（申33:26）。注意：当我们期待 神赐福我们、为我们行事之时，我们必须因着说祂的好话而称颂祂；而称颂 神最庄严的方式之一，就是承认没有像祂的。如今：1. 这是以色列的尊荣。每个国家都夸耀自己的神；但没有任何国家有像以色列所夸耀的那样一位 神可夸。2. 这是他们的幸福，就是他们与这样一位 神立了约。他注意到两件事，作为耶书仑的 神无可争辩地超越一切别神的证据：（1）祂的主权和大能威严："祂乘驾诸天"，并以极大的威仪行于穹苍。乘驾诸天表明祂的伟大和荣耀——祂在其中向上界显现自己；也表明祂对诸天的影响、云彩的出产的使用——为成就祂在下界的旨意：祂管理和引导它们，如同骑马的人引导所骑的马。当祂要为祂的百姓作什么之时，祂就"乘驾诸天"去作；因为祂既迅速又刚强：没有人能拦阻或阻挡那乘驾诸天者的前进。（2）祂的无边永恒：祂是永生的 神，祂的膀臂是"永远的"（申33:27）。外邦的神不过是近来所发明的，不久也将消灭；但耶书仑的 神是永恒的：祂在万有以先，也必在时间和日子不再有时仍存。参哈1:12。
II\. 没有像 神的以色列那样的百姓。他既已分别为每个支派祝福，在结尾他为全体祝福——极其有福，在各方面都如此有福，以致天下没有一个国家可与他们相比（申33:29）："以色列啊，你是有福的"——一个以耶和华为 神的百姓，正因如此实在有福，"没有像你的"。以色列若尊 神为无匹的 神， 神就必赐恩使他们成为无匹的百姓，为一切邻舍所羡慕，为一切善意者所喜悦。"谁像你这百姓呢？我的佳偶，你甚美丽"——基督如此论祂的新妇。她随即回答说："我的良人，你甚美丽。""世上有何邦国能比你的百姓以色列呢？"（撒下7:23）。此处论以色列教会及其尊荣和特权的话，无疑当应用于"名录在天上诸长子之教会"。基督教会就是 神的以色列（加6:16），平安必归于其上，且在世上一切团体中被高举，正如以色列从前那样。
1. 从没有百姓如此妥善地安置和庇护（申33:27）："永生的 神是你的居所。"或如原文所表明的："你的'habitation'，或'mansion-house'——在其中你安全、安逸、安息，如同人在自己家中。"每一个真以色列人都在 神里面得着在家之感；灵魂归回祂，在祂里面得享安息（诗116:7），以祂为藏身之处（诗32:7）。凡以祂为居所的，必得着在祂里面居住的一切安慰和益处（诗91:1）。摩西曾着眼于 神作为以色列在旷野飘流时的居所（诗90:1）："主啊，你世世代代作我们的居所。"如今他们要定居迦南，他们不可更换居所；他们仍需要、仍将有永生的 神作他们的居所；没有祂，迦南本身也必成为旷野、黑暗之地。
2. 从没有百姓如此妥善地得着支持和托住："祂永久的膀臂在你以下"——即 神的全能大力，已为一切信靠祂之人在最大的艰难困苦和最重的重担之下的保护和安慰而发动。永远的膀臂必支持：（1）教会整体的利益，使之不致沉沦或被倾覆；教会底下有那万古磐石为其根基，阴间之门必不能胜过它（太16:18）。（2）个别信徒的心灵，使他们虽然受压迫，却不致被任何患难所淹没。无论 神的百姓何时被降得多低，永远的膀臂都在他们以下，保守心灵不致下沉、不致昏厥，保守信心不致失败，即使被压得太过。永远的约，以及从其中流出的永远的安慰，实在是永远的膀臂，信徒借此在 worst of times 奇妙地得着扶持，并保持喜乐； 神的恩典是够他们用的（林后12:9）。
3. 从没有百姓如此妥善地受命领率上阵："祂必在你前面撵出仇敌"，以祂的全能为你开路；并以足以使你无后顾之忧的委任说："毁灭他们吧。"他们如今正进入一个被又强又可怕的百姓完全占据的地，他们既是这地的先来者，看自己为合法的业主；以色列怎能 justify，又怎能成就驱逐他们呢？（1） 神要赐他们毁灭迦南人的委任，这就使他们能向全世界 justify，并支撑他们——那作一切生命和一切地主权的，不仅允许和许可，更明明白白地命令和指定以色列的儿女既取得迦南地为业，又将刀剑加于迦南人；他们既如此受权，就可以不但合法、更体面地如此行，不致因取地而被指控偷盗，也不致因杀人而被指控谋杀。（2） 神要赐他们毁灭他们的能力和力量；不但如此，祂实际上要亲手为他们作成：祂要"在你前面撵出仇敌"；因为以色列的可畏本身就足以使他们逃跑。 神曾"赶出外邦人，栽植了祂的百姓"（诗44:2）。这样，信徒借着爱他们的基督，在属灵的仇敌上更是得胜有余。我们救恩的元帅"在我们前面撵出仇敌"——当祂在十字架上胜了世界、掳去了一切执政的和掌权的之时；所给我们的命令乃是："毁灭他们；追逐得胜，你们就必分掳物。"
4. 从没有百姓如此稳妥地被护卫（申33:28）："以色列必安然独居。"那些住在 神里面、以祂名为坚固台的人，"必安然居住"；他们的"保障是磐石的堡垒"（赛33:16）。他们必安然独居。（1）虽独居也安然。他们虽与邻舍不结盟，也没有理由指望从任何邻舍得着帮助和救援，却必安然居住；他们必真安全，也必自以为安全。（2）因独居而安然。他们必安然居住，只要他们继续保持纯洁，不与外邦混杂，作圣洁独特的子民。他们与别国的分别，虽然使他们"如同斑点的鸟"（耶12:9），并招致周围人的恶感，实际上却是他们免受邻舍所愿加之祸害的保护，因为这保守他们在 神的保护之下。凡紧紧跟随 神的，必蒙祂稳妥保守。所应许的是：在基督的国中"以色列必安然居住"（耶23:6）。
5. 从没有百姓如此妥善地得着供应："雅各的泉源"（即那百姓的当代，正如泉源之于将来要从其流出的一切支流）如今即将定居在美地上。"雅各的眼"（如此亦可译，因为同一字既指泉源也指眼）"在产五谷新酒之地"——即他们如今安营之地，已将迦南放在眼前，它就在河那边、正在他们面前，他们不久就要将它握在手中、踏在脚下。他们所注视的这地，既得天上的肥甘，也得地的肥土；这是"产五谷新酒之地"——实在而有用之物：并且"祂的天也必滴下甘露"——没有甘露，无论土壤多么好，五谷新酒不久也必断绝。每一个真以色列人都以信心的眼睛注视那更好的家乡、天上的迦南，那里所充满的比五谷新酒更美。
6. 从没有百姓如此妥善地得着帮助。他们若有何急难， 神自己"乘驾诸天"来"帮助"他们（申33:26）。他们是"耶和华拯救的百姓"（申33:29）。他们若遇任何危害的危险，或缺少任何美物，都有一位永生的 神可投奔，一位全能的大力可倚靠； 神所帮助的，没有什么能伤害；那"蒙耶和华拯救"的百姓，决不可能灭亡。那些归入福音以色列之人的，正是"蒙拯救的人"（徒2:47）。
7. 从没有百姓如此妥善地装备。 神自己就是他们防卫的"帮助之盾"，足以护卫他们抵御一切攻击者；祂又是他们"威严的刀剑"，使他们进攻时既可畏又顺利，在一切争战中得胜。 神被称为"他们威严的刀剑"，因为祂为他们争战，使他们卓越于万民；或因为在祂为他们所行的一切事上，祂都着眼于祂在他们中间的圣所——这被称为"雅各的荣耀"（诗47:4，结24:21，摩6:8）。那些心中有圣洁之荣耀的，就有 神自己作他们的盾牌和刀剑——为 神的全副军装所护卫；祂的话是他们的刀剑，信祂的话是他们的盾牌（弗6:16,17）。
8. 从没有百姓如此确信胜过仇敌："你的仇敌必投降你"——即"必违背自己的意愿被迫归顺你，所以不过是虚假的归顺；然而目的已达成了，因为你必'踏在他们的颈项上'"（七十士译本如此），我们在书10:24可见此事已成。"你必踏碎他们的保障，无论多么高；并践踏他们的宫殿和庙宇，无论被视为多么神圣。""你的仇敌若向你投降（如此有人译），你必踏在他们的高处；他们若不肯受盟约和条约的约束，就必被战争的力量所粉碎。"这样，赐平安的 神必将撒但践踏在一切信徒的脚下，且"快要如此行"（罗16:20）。
如今将这一切合起来看，你就必说："以色列啊，你是有福的！谁像你这百姓呢！"以耶和华为 神的百姓，三倍有福。
英文原文
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.
然而摩西与以色列人的事还没有完；他在前一章末尾似乎已向他们作了最后的告别，但仍还有话要说。他已经向他们讲过一篇告别讲章——一篇内容丰富、情词恳切的讲论。讲道之后他又作了一首诗篇，一首很长的诗篇；如今只剩下以祝福来打发他们离去；他就在本章中奉耶和华的名宣告这祝福，然后才离开他们。I. 他宣告他们众人因神为他们所已经成就的事——尤其是赐给他们律法——而蒙福，申 33:2-5。II. 他为各支派祝福，这既是求他们幸福的祷告，也是预言他们幸福的宣言。1. 流便，申 33:6。2. 犹大，申 33:7。3. 利未，申 33:8-11。4. 便雅悯，申 33:12。5. 约瑟，申 33:13-17。6. 西布伦和以萨迦，申 33:18、19。7. 迦得，申 33:20、21。8. 但，申 33:22。9. 拿弗他利，申 33:23。10. 亚设，申 33:24、25。III. 他笼统地宣告他们众人蒙福，其根据是神必向他们所要作的事，以及他们若顺服神必为他们所行的事，申 33:26-29 等。