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Commentary on Deuteronomy 33 verses 12–17
Here is, I. The blessing of Benjamin, Deu 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, Psa 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 (Psa 125:2), which is often spoken of as a place of refuge, Psa 27:4, Psa 27:5; Neh 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 (Gen. 49) that of Joseph is the largest, and so it is here; and thence Moses here borrows the title he gives to Joseph (Deu 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, Deu 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 (Psa 65:9), and he made particularly the fountains of waters, Rev 14:7. [3.] For the benign influences of the heavenly bodies (Deu 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 (Deu 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 (Deu 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 (Deu 33:16), that is, of God, that God who appeared to Moses in the bush that burned and was not consumed (Exo 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, Luk 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, Hos 4:16, Hos 4:17. [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, Hab 3:18.
2.Great power Joseph is here blessed with, Deu 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 (Ch1 5:1, Ch1 5:2), and to the firstling of his bullock, because Bashan, which was in the lot of Manasseh, was famous for bulls and cows, Psa 22:12; Amo 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 (Psa 78:9, Psa 78:10); for, though here pronounced strong and bold as unicorns, when God had departed from them they became as weak as other men. (3.) The numbers of his people, in which Ephraim, though the younger house, exceeded, Jacob having, in the foresight of the same thing, crossed hands, Gen 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 Manasseh. And the gloss of the Jerusalem Targum upon the former part of this verse is observable, that "as the firstlings of the bullock were never to be worked, nor could the unicorn ever be tamed, so Joseph should continue free; and they would have continued free if they had not by sin sold themselves."
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SUMMARY
Deuteronomy 33:13 presents Moses' prophetic blessing upon the tribe of Joseph, encompassing Ephraim and Manasseh, promising extraordinary divine favor and unparalleled agricultural prosperity for their future land. This blessing highlights God's comprehensive provision, ensuring abundant harvests through heavenly moisture, refreshing dew, and deep, hidden subterranean water sources, thereby guaranteeing a rich and sustained inheritance for Joseph's descendants in the Promised Land.
CONTEXT
Literary Context: Deuteronomy 33 forms Moses' final prophetic blessing over the twelve tribes of Israel, delivered just before his death and the Israelites' entry into the Promised Land. It serves as a concluding testament to God's covenant faithfulness and His ongoing commitment to His people. Following a general introduction and a blessing for Levi, Moses proceeds through individual tribal blessings, each tailored to the specific characteristics, future territories, or historical trajectories of the respective tribes. The blessing for Joseph, which spans Deuteronomy 33:13-17, is notably extensive and rich, reflecting the significant role and future prominence of Joseph's descendants (Ephraim and Manasseh) within Israel, particularly in the northern kingdom. This specific verse sets the stage by focusing on the foundational blessing of the land itself, upon which all subsequent prosperity depends.
Historical & Cultural Context: The ancient Israelite society was fundamentally agrarian, making land fertility and water availability paramount for survival and prosperity. Life in Canaan, a land prone to periods of drought, necessitated a deep reliance on natural water sources—rain, dew, and springs. The territory later allocated to the tribes of Ephraim and Manasseh (Joseph's descendants) was known for its fertile valleys, hills, and potential for rich agricultural output, particularly in the central highlands. This blessing, therefore, was not merely poetic but profoundly practical, addressing the core needs of an agricultural people. It spoke to their deepest hopes for a secure and prosperous future in a land flowing with milk and honey, a promise that resonated deeply with their nomadic past and their anticipation of settled life. The imagery of "dew" and "deep" would have been immediately understood as vital components of a blessed and productive land, essential for sustaining life and wealth.
Key Themes: This verse powerfully articulates several core themes central to the book of Deuteronomy and the broader biblical narrative. Firstly, it underscores Divine Blessing and Abundance, portraying God as the ultimate source of all good things. The phrase "Blessed of the LORD [be] his land" immediately establishes that the prosperity is not merely natural but divinely ordained and supernaturally sustained. Secondly, it highlights God's Comprehensive Provision, demonstrating His ability to provide in multifaceted ways—from the "precious things of heaven" (rain, favorable weather, choicest produce) to the "dew" (essential surface moisture) and "the deep that coucheth beneath" (underground springs and aquifers). This comprehensive provision echoes earlier promises and blessings, such as Jacob's blessing upon Joseph in Genesis 49:25, which also speaks of blessings from heaven above and the deep that lies beneath. Lastly, the verse reinforces the theme of Covenant Faithfulness, assuring Israel that God would indeed fulfill His promises to make them a prosperous nation in the land He had sworn to their ancestors, demonstrating His unwavering commitment to His covenant people, as seen in the overarching theme of God's sovereignty over creation in Psalm 24:1.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 33:13 employs several potent literary devices to convey its message of abundant blessing. Personification is evident in "the deep that coucheth beneath," which attributes a human-like posture of resting or lying down to the subterranean waters, suggesting a vast, calm, and readily available reservoir. This imbues the natural element with a sense of peaceful power and inexhaustible supply. Metaphor is subtly present in "precious things of heaven," where "heaven" metaphorically represents the divine source of all atmospheric blessings, including rain and favorable climate, which are essential for producing "precious things" or choicest produce. The entire verse functions as a form of Hyperbole, describing an almost impossibly rich and fertile land, emphasizing the extraordinary nature of God's blessing beyond mere sufficiency to overflowing abundance. This combination of devices creates a vivid and compelling image of a land divinely favored and supernaturally sustained.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 33:13 is a powerful testament to God's character as a generous and faithful Provider. It reveals that divine blessing is not merely spiritual but often manifests in tangible, material ways, especially in the context of a covenant relationship. The promise of agricultural abundance underscores God's desire for His people to thrive and experience His goodness in all aspects of life. This verse teaches that true prosperity flows from God's hand, whether through visible means like rain and dew or hidden resources like underground springs. It encourages a posture of dependence and gratitude, recognizing that every good and perfect gift comes from above. The comprehensive nature of the blessing—from heaven above and the deep beneath—speaks to God's all-encompassing care, ensuring provision from every possible source.
REFLECTION AND APPLICATION
Deuteronomy 33:13, while specific to the tribe of Joseph, offers timeless principles for believers today. It reminds us that God is the ultimate source of all provision, both physical and spiritual. Just as He promised abundant resources for the land of Joseph, He promises to meet the needs of His people in every generation. This verse encourages us to cultivate a profound sense of gratitude for God's multifaceted blessings, recognizing His hand in both the obvious (like daily sustenance) and the hidden (like inner strength or unexpected resources). It calls us to trust in His faithfulness, knowing that His provision is comprehensive and extends beyond what we can immediately perceive. We are invited to live in dependence on Him, confident that He desires our flourishing and will supply all our needs according to His riches in glory. This trust frees us from anxiety and positions us to be good stewards of the blessings He bestows.
Questions for Reflection
FAQ
What is the significance of "the deep that coucheth beneath" in this blessing?
Answer: "The deep that coucheth beneath" (Hebrew: tehom rabatz) refers to the subterranean water sources such as underground springs, aquifers, and deep wells. Its significance is profound in an agrarian society like ancient Israel, where water was life. While "dew" and "precious things of heaven" (rain) refer to surface and atmospheric moisture, the "deep" signifies a constant, reliable, and inexhaustible supply of water, independent of seasonal rainfall. The imagery of it "couching" or "resting" beneath suggests a vast, tranquil, and readily available reservoir, symbolizing a foundational and enduring source of fertility and prosperity for the land, ensuring sustained productivity even during dry seasons. This comprehensive provision highlights God's meticulous care for the well-being of Joseph's descendants, ensuring their land would be uniquely blessed with water from every possible source, as seen in Genesis 49:25 where Jacob also blesses Joseph with blessings of the deep.
Was this prophecy of abundance for Joseph's land literally fulfilled?
Answer: Yes, historical and archaeological evidence suggests that the territories allotted to Ephraim and Manasseh, Joseph's sons, were indeed among the most fertile and prosperous regions in ancient Israel. The central highlands, where Ephraim primarily settled, and the territories of Manasseh to the north and east, were known for their rich agricultural potential, including fertile valleys, olive groves, vineyards, and pastures. This area received significant rainfall and possessed numerous springs and underground water sources, aligning perfectly with the blessing of "precious things of heaven, for the dew, and for the deep that coucheth beneath." The prominence and wealth of the northern kingdom, often led by Ephraim, further attest to the fulfillment of this prophetic blessing, demonstrating God's faithfulness to His word and His people.
CHRIST-CENTERED FULFILLMENT
While Deuteronomy 33:13 speaks of physical, agricultural blessings for the tribe of Joseph, its ultimate fulfillment and deeper meaning are found in Christ. The "precious things of heaven," the life-giving "dew," and the inexhaustible "deep that coucheth beneath" all foreshadow the spiritual abundance and comprehensive provision found in Jesus. He is the ultimate source of all spiritual blessings, as Ephesians 1:3 declares that we are blessed with "every spiritual blessing in the heavenly places in Christ." Just as the land of Joseph was promised physical water, Jesus offers living water that quenches spiritual thirst forever, springing up to eternal life. The consistent, refreshing "dew" points to the Holy Spirit, who continually refreshes and empowers believers, providing constant spiritual nourishment. The "deep that coucheth beneath" finds its spiritual parallel in the immeasurable riches of God's grace and the unfathomable depths of Christ's love, a wellspring of life that never runs dry. In Christ, believers inherit a spiritual land of abundant grace and provision, far surpassing any earthly agricultural fertility, for in Him, all the promises of God find their "Yes" and "Amen". He is the ultimate "good and perfect gift" from above, as James 1:17 affirms.