Scripture Reading: Deut. 33:1-29; 32:48-52; 34:1-12
In this concluding message we will consider the blessing of Moses (33:1-29) and also the death of Moses, and his successor (32:48-52; 34:1-12).
In 33:1-29 we have the blessing of Moses. Whereas a young man may not have the heart to bless others, a mature man always gives people a blessing at the end of his conversation.
Verses 1 through 5 are the introductory word. Verse 1 says that this is the blessing with which Moses, the man of God, blessed the children of Israel before his death. In this introductory word, Moses said that Jehovah came and dawned upon the children of Israel and approached them with a fiery law, loving the people who were in His hand, sat at His feet, and received of His words, and to whom a law was commanded as their possession, and in whose congregation He was king (vv. 2-5).
Verses 6 through 25 are the blessing itself. Moses' word here is a kind of prediction with blessing.
Reuben, as the first son of Jacob, should have received the birthright, but he did something sinful and lost the birthright. Because of that sin, the tribe of Reuben was nearly reduced to nothing. But Moses was merciful and prayed that Reuben would live and not die and that his men would not be few (v. 6). This means that the blessing upon Reuben would be the blessing of increase.
Concerning Judah (v. 7), Moses asked that Jehovah would hear the voice of Judah and bring him to his people. This was a prayer for Judah, a tribe accustomed to fighting for the people, to be brought back from the battlefield. In verse 7 Moses went on to say that with his hands Judah contended for his people. Those who contended in this way have included Caleb and David. Finally, Moses prayed that Jehovah would be a help against Judah's adversaries. Enemies come from the outside, but adversaries arise from within. For example, Absalom became an adversary to David.
The blessing concerning Levi is very rich (vv. 8-11).
First, Moses said that Jehovah's Thummim and Urim would be with His godly men, whom He tested at the waters of Meribah. Levi had said of his father and mother, "I do not regard him," and his brothers he did not acknowledge, and his children he did not recognize. Levi had thus kept Jehovah's speaking and had guarded His covenant (vv. 8-9). This indicates that Levi cared not for his relatives but for God's interests.
Second, Moses said that those of Levi would show Jacob Jehovah's judgments and Israel His law. Also, they would put incense before His nostrils and whole burnt offerings upon His altar (v. 10). The altar for incense was inside the tabernacle, and the altar for offerings was outside. Levi would serve God at both altars.
Third, Moses asked Jehovah to bless Levi's might (or, substance) and accept the work of his hands (v. 11a) and to wound thoroughly the loins of those who would rise up against him. Of those who hate Levi, Moses prayed that they would not rise up again (v. 11b).
Concerning Benjamin (v. 12), Moses said, "The beloved of Jehovah shall dwell securely beside Him." This is a matter of geography, indicating that Benjamin would be close to Jerusalem, the location of God's dwelling place, and thus would be God's neighbor. He would dwell securely by God, who would "cover over him all the day." Furthermore, He would dwell between Benjamin's shoulders. According to geography, Benjamin is shaped like two shoulders, and Jerusalem is located between them. Hence, the Lord would dwell between the shoulders of Benjamin.
Verses 13 through 17 are the rich blessing concerning Joseph.
Moses blessed Joseph by saying that his land would be blessed by Jehovah with the choicest things of heaven, with the dew and with the deep waters that couch beneath; with the choicest of the crops of the sun and with the choicest of the yield of the moons; with the top of the ancient mountains and with the choicest things of the eternal hills; with the choicest things of the earth and the fullness thereof, and the favor of Him who dwelt in the bush (vv. 13-16a). The expression "Him who dwelt in the bush" refers to God, who in Exodus 3 appeared to Moses from within a burning bush. Moses asked that all these blessings would come upon the head of Joseph and upon the top of him who is separate among his brothers (Deut. 33:16b). Joseph was separated from his brothers and taken to Egypt in order to fulfill God's purpose.
Like his firstborn bullock, Joseph would have majesty, and his horns would be the horns of the wild ox (v. 17a). With these horns he would drive peoples, the ends of the earth together (v. 17b).
Verse 17c says, "Those are the ten thousands of Ephraim; /And those the thousands of Manasseh." Ephraim and Manasseh were the two sons of Joseph. The fact that they are mentioned here indicates that the tribe of Joseph would eventually receive a double portion, which is part of the birthright of the firstborn son. Reuben lost the birthright, but a part of it — the double portion of the land — went to Joseph. The kingship went to Judah, and the priesthood, to Levi.
Verses 18 and 19 are the blessing concerning Zebulun and Issachar. Verse 18 says, "Rejoice, Zebulun, for your going forth, /And Issachar, for your tents!" This going forth was fulfilled in the Lord's sending forth the apostles. Most of the apostles, who were sent forth to disciple the nations, were produced from Zebulun, which was in the region of Galilee.
Zebulun and Issachar would call peoples to the mountain. There these tribes would offer sacrifices of righteousness; for they would suck the abundance of the seas and the hidden treasures of the sand (v. 19). This indicates that Zebulun and Issachar would be close to the sea.
In verses 20 and 21 Moses blessed the tribe of Gad. Because Gad was rather small, Moses said, "Blessed be He who enlarges Gad" (v. 20a). God is the One who would enlarge this tribe, which would be strong in fighting. This is indicated by the words, "He dwells as a lioness, /And tears off the arm, yea, even the top of the head" (v. 20b).
Gad provided the first part of the land for himself, for there the portion of a lawgiver is reserved (v. 21a). Moreover, he came with the heads of the people and executed the righteousness of Jehovah and His judgments with Israel (v. 21b). This indicates that some among the people of Gad had the knowledge of God's law and His judgments.
The word concerning Dan reveals that this tribe was not very much under Moses' care. In verse 22 Moses said merely that Dan would be like a lion's whelp that leaps forth from Bashan.
In blessing Naphtali (v. 23), Moses spoke of this tribe as being satisfied with favor and full of the blessing of Jehovah. Naphtali would possess the sea (the west) and the south. According to Matthew 4:13-16, the Lord Jesus, fulfilling the prophecy in Isaiah 9:1-2, came to the districts of Zebulun and Naphtali, beside the sea. Eventually, through the preaching of the gospel, those of Naphtali possessed the Mediterranean Sea. If you study church history, you will see that much was gained for the Lord in the area surrounding the Mediterranean Sea.
Finally, in Deuteronomy 33:24-25 we have the blessing concerning Asher. Moses declared that Asher would be blessed above the sons, that he would be the one favored of his brothers, and that he would dip his foot in oil (v. 24). For Asher to dip his foot in oil means that he would be rich in the produce of the earth. Furthermore, Asher's doorbolts would be as iron and copper; and as his days were, so would his strength be (v. 25).
Verses 26 through 29 are the concluding word of the blessing of Moses. This is a blessing not to any particular tribe but to all the people of Israel.
First, Moses said that there is no one like the God of Jeshurun (Israel), who rides through the heavens as their help and in His majesty through the skies (v. 26).
Second, the God of old would be their habitation, and underneath would be the eternal arms (v. 27a). They would dwell in God as their habitation, and His eternal arms would be underneath them.
God drove out the enemy before them and said, "Destroy!" (v. 27b). The enemy driven out by God was then destroyed by the people.
Because of the foregoing, Israel dwelt securely, the fountain of Jacob in solitude, on a land of grain and new wine, with the heavens over him dropping their dew (v. 28).
In verse 29 Moses proclaimed Israel's happiness, saying, "Who is like you? /A people saved by Jehovah, /The shield of your help /And He who is the sword of your majesty! /So your enemies shall come cringing to you, /And you shall tread upon their high places." This was a total blessing on all the children of Israel.
Deuteronomy 32:48-52 and 34:1-12 are concerned with the death of Moses, and with Moses' successor.
Jehovah spoke to Moses, telling him that he should go up to the mountain of Abarim, Mount Nebo, in the land of Moab, which faces Jericho, and see the land of Canaan, and die in the mountain (32:48-50a). There he was to be gathered to his people, to his forefathers, as Aaron his brother died in Mount Hor (v. 50b). Moses was to die in Mount Nebo because he was unfaithful to Jehovah among the children of Israel at the waters of Meribah-kadesh, because he did not sanctify Jehovah among the children of Israel (v. 51).
Moses would see the land from a distance, yet he would not go there into the land (v. 52).
Moses went up to Mount Nebo, and Jehovah showed him all the land and said to him, "This is the land which I swore to Abraham, to Isaac, and to Jacob" (34:1-4).
Moses, the servant of Jehovah, died there in the land of Moab according to the word of Jehovah (v. 5). Jehovah buried him in the valley in the land of Moab opposite Beth-peor, but no man knows his burial site (v. 6). Immediately after Moses died, God buried him, having a particular purpose in doing so. We believe that Moses and Elijah, both of whom appeared when the Lord Jesus was transfigured (Matt. 17:1-3), will be the two witnesses in Revelation 11.
Moses was a hundred twenty years old when he died. Nevertheless, his eyes were not dim, nor had his freshness left him (Deut. 34:7). He had the freshness of a young man.
The children of Israel wept for Moses in the plain of Moab for thirty days (v. 8).
Joshua, the successor of Moses, was filled with the spirit of wisdom, for Moses had laid his hands upon him; and the children of Israel listened to him and did as Jehovah had commanded Moses (v. 9). From this we can see that everything was done in a good order.
There has not arisen a prophet since then in Israel like Moses, whom Jehovah knew face to face, for all the signs and wonders which Jehovah sent him to do in Egypt and for all the mighty power and all the great terror done by him in the sight of all Israel (vv. 10-12).
Moses was great for three reasons. First, unlike any other man, he spoke with God face to face. Second, both in Egypt and in the wilderness, he did many signs and wonders. Third, he wrote the five books of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy.
Moses was great both in the worship of God and in human culture. The countries of the West have based many of their laws on the law of Moses. Even Roman law was based on the principle of the law of Moses. Therefore, Moses has had a great effect on Western culture. The culture and humanity of the West have been kept, preserved, and maintained largely due to the law of Moses.
As we conclude our life-study of Deuteronomy, we would like to point out the four particular matters implied in this book.
The first matter implied in Deuteronomy is God's governmental dealing, which is wise, loving, sympathetic, patient, purposeful, and successful.
The second matter implied in this book is Israel's stubbornness, which is versus God's sovereignty for the showing of God's wisdom and for the accomplishing of God's economy.
The next matter implied in Deuteronomy is Moses' character, which was experienced, matured, loving, caring, faithful, and meek.
Fourth, in the book of Deuteronomy Christ's uniqueness is implied. Christ is unique in being the unique Prophet of God as the divine oracle, the unique word as the embodiment of the divine riches, and the unique good land as the divine goal.
All the words in Deuteronomy — the commandments, laws, ordinances, statutes, judgments, warnings, exhortations, blessings, and curses — are God's breathing, and God's breathing is altogether embodied in Christ. As we read this book, we need to inhale all that God has exhaled, all that He has breathed out. If we do this, we will be enlightened, but this is not the primary matter. What is primary is that by inhaling the divine breath in this book, we will enjoy Christ, the embodiment of the divine breath. The more we receive the breath of the speaking God, the more we will enjoy Christ. We will enjoy Christ as the unique Prophet of God, as the unique word to be our means to accomplish what God requires, and as the unique good land as the divine goal. In this book, Christ is the unique Prophet, the unique word, and the unique goal.
