เฉลยธรรมบัญญัติ 33:25 วิจารณ์

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 (Deu 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 (Deu 33:6). 2. Judah (Deu 33:7). 3. Levi (Deu 33:8-11). 4. Benjamin (Deu 33:12). 5. Joseph (Deu 33:13-17). 6. Zebulun and Issachar (Deu 33:18, Deu 33:19). 7. Gad (Deu 33:20, Deu 33:21). 8. Dan (Deu 33:22). 9. Naphtali (Deu 33:23). 10. Asher (Deu 33:24, Deu 33:25). 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 (Deu 33:26, etc.).

INTRODUCTION TO DEUTERONOMY 33 This chapter relates the blessings Moses pronounced upon the people of Israel a little before his death; first, in general, on account of their having a law given them in so glorious a manner, Deu 33:1; then, in particular, each of the tribes distinctly is blessed, Reuben, Deu 33:6; Judah, Deu 33:7; Levi, Deu 33:8; Benjamin, Deu 33:12; Joseph, Deu 33:13; Zebulun and Issachar, Deu 33:18; Gad, Deu 33:20; Dan, Deu 33:22; Naphtali, Deu 33:23; Asher, Deu 33:24; and the chapter is concluded with some strong intimations of what God was unto the people of Israel in general, and of what he had done and would do for them; all which are expressive of their great happiness, Deu 33:26.

There is none like unto the God of Jeshurun,.... Or Israel, as all the three Targums; for this is one of the names of the people of Israel; See Gill on Deu 32:15; and the Lord was their God in a special sense, having chosen, redeemed them, and made a covenant with them; and there is no God like him for the perfections of his nature, his purity and holiness, his goodness, wisdom, power, faithfulness, &c. and for the wonderful works of nature, providence, and grace, done by him; and for the blessings of goodness, temporal and spiritual, he bestows on men. The tribes being particularly blessed, the whole body of the people are pronounced happy, and whose happiness is enlarged on in Deu 33:26, who rideth upon the heaven in thy help, and in his excellency on the sky; which he has the sovereign rule and disposal of, and can and does dispose of all the artillery therein, as illustrious proofs of his glory and excellency, and for the help of his people, and the destruction of their enemies; as when he sent forth hail, thunderings, and lightnings, upon the Egyptians, and frightened them; and cast down hailstones upon the Canaanites, and slew many of them; and when the stars in their course fought against Sisera; see Psa 68:4 Jdg 5:20.

Moses says this with regard to the holy church. Shoe in Holy Scripture means the office of preaching, as is written, “Feet have been shod in preparation for the gospel of peace.” Since iron means virtue and bronze means perseverance, a man’s shoes are said to be iron and bronze when his preaching is strengthened with incisiveness and persistence. With iron he penetrates opposing evils, and with bronze he preserves the good he had patiently proposed.

THE MAJESTY OF GOD. (Deu. 33:1-28) Moses the man of God--This was a common designation of a prophet (Sa1 2:27; Sa1 9:6), and it is here applied to Moses, when, like Jacob, he was about to deliver ministerially before his death, a prophetic benediction to Israel.

shoes of iron and brass--These shoes suited his rocky coast from Carmel to Sidon. Country people as well as ancient warriors had their lower extremities protected by metallic greaves (Sa1 17:6; Eph 6:15) and iron-soled shoes.