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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 33:15, a pivotal verse within Moses' final prophetic blessing over the tribes of Israel, specifically pronounces a divine endowment of extraordinary and enduring natural resources for the tribe of Joseph, encompassing both Ephraim and Manasseh. This verse speaks of the choicest produce and most valuable treasures emanating from the land's oldest and most stable geological features—its "ancient mountains" and "lasting hills"—symbolizing a blessing of unparalleled abundance, superior quality, and unwavering permanence directly from God's hand, ensuring their prosperity in the Promised Land.
CONTEXT
Literary Context: Deuteronomy 33 comprises Moses' valedictory address, a poetic and prophetic blessing delivered to each of the twelve tribes of Israel just prior to his death and their long-anticipated entry into the Promised Land. Following a foundational introduction (verses 2-5) and specific blessings for Reuben (verse 6) and Judah (verse 7), Moses dedicates a notably extensive portion of his prophecy to the tribe of Joseph, which includes both Ephraim and Manasseh (verses 13-17). This extended blessing, second in length only to Judah's, underscores the significant future prominence and prosperity Joseph's descendants would enjoy. Verse 15 specifically elaborates on the rich agricultural and mineral wealth that would be granted to them, building upon the broader promise of "blessings of heaven above, blessings of the deep that lies beneath" from Deuteronomy 33:13. It serves as a concrete manifestation of the profound divine favor promised to this influential tribal group, ensuring their flourishing in their allotted territory.
Historical & Cultural Context: At the historical juncture of this blessing, Israel stood poised on the eastern bank of the Jordan River, gazing upon Canaan, a land famously described as "flowing with milk and honey" in passages like Exodus 3:8. In the ancient Near East, the possession of fertile land, reliable water sources, and accessible mineral wealth was paramount, directly correlating with a community's prosperity, security, and very survival. Mountains and hills, often perceived as immutable and eternal features of the landscape, were frequently associated with divine presence, enduring strength, and hidden treasures. For the Israelites, a nomadic people on the verge of settling, the promise of such abundant and lasting resources emanating directly from the earth itself would have been profoundly reassuring, signifying God's faithful and comprehensive provision in their new homeland. The blessing for Joseph's descendants, whose tribal allocation would encompass the often mountainous and highly fertile central regions of Canaan, directly aligns with the geographical realities of their future inheritance, making the imagery particularly resonant.
Key Themes: This verse powerfully contributes to several overarching theological and narrative themes prevalent within Deuteronomy and the broader Pentateuch. Firstly, it highlights Divine Provision and Abundance, emphatically underscoring God's commitment to lavishly supply His people's needs, not merely with sustenance but with "chief things" and "precious things," indicating superior quality, overflow, and distinction. Secondly, the evocative phrases "ancient mountains" and "lasting hills" underscore the profound theme of Enduring Blessings and God's Faithfulness. These are not fleeting provisions but stable, continuous, and deeply rooted blessings, reflecting the steadfastness of God's covenant promises to Israel, which are as immutable and reliable as the earth's oldest geological formations. Finally, the verse vividly portrays the Fertility and Richness of the Promised Land, depicting Canaan as a land uniquely blessed by God, capable of yielding extraordinary natural wealth, thereby fulfilling the ancient promises made to the patriarchs, as further detailed in passages like Deuteronomy 8:7-9, which describes a land of wheat, barley, vines, fig trees, pomegranates, olive oil, and honey.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 33:15 masterfully employs several literary devices to convey its profound message of abundant and enduring divine blessing. The most prominent is Parallelism, specifically synonymous parallelism, where the second clause ("and for the precious things of the lasting hills") echoes, reinforces, and intensifies the meaning of the first clause ("And for the chief things of the ancient mountains"). "Chief things" is paralleled by "precious things," and "ancient mountains" by "lasting hills," creating a rhythmic and emphatic declaration of comprehensive divine provision. This parallelism not only enhances the poetic quality of the text but also underscores the complete and all-encompassing nature of the blessing. Imagery is central to the verse, painting a vivid mental picture of a land so rich that even its oldest and most stable geological features yield unparalleled bounty. The "ancient mountains" and "lasting hills" are imbued with a sense of timelessness and inexhaustible provision, evoking a deep-seated, perpetual source of wealth. Furthermore, there is an element of Hyperbole in the description, where the "chief" and "precious" things from such enduring features suggest an almost limitless and supremely excellent abundance, far beyond mere subsistence, thereby accentuating the extraordinary generosity of God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 33:15 profoundly articulates God's character as the ultimate Provider and Sustainer, whose blessings are not only abundant in quantity and superior in quality but also enduring in nature, reflecting His unchanging faithfulness to His covenant people. The "chief things" and "precious things" from the "ancient mountains" and "lasting hills" speak to a divine generosity that transcends immediate needs, offering a permanence of provision that mirrors God's own eternal being. This verse assures Israel that their inheritance in the Promised Land would be one of deep-seated, continuous prosperity, rooted in God's steadfast promises. It reminds us that true wealth and security ultimately come from God's hand, not from human effort alone, and that His blessings are as immutable and reliable as the earth's most ancient foundations, a testament to His covenant loyalty across generations.
REFLECTION AND APPLICATION
Deuteronomy 33:15 offers a powerful wellspring for contemporary reflection, inviting believers to contemplate the depth and enduring nature of God's provision in their lives. Just as God promised the choicest and most stable resources to Joseph's descendants from the very fabric of the earth, so too does He promise to supply our needs, not merely superficially, but from the deep, unchanging wellspring of His character. This verse challenges us to cultivate a profound trust in God's unwavering faithfulness, recognizing that His blessings are not fleeting but are as steadfast and reliable as the "ancient mountains" and "lasting hills." It encourages us to look beyond immediate circumstances to the eternal source of all good things, fostering a spirit of profound gratitude for the foundational and often unseen provisions that sustain us. Moreover, it prompts us to consider how we, as recipients of such enduring grace, might steward the "chief things" and "precious things"—whether they are material resources, spiritual gifts, relational bonds, or opportunities—that God has entrusted to us, for His glory and the flourishing of others in the world, recognizing that all true abundance flows from His hand.
Questions for Reflection
FAQ
What is the significance of "ancient mountains" and "lasting hills" in this verse?
Answer: The phrases "ancient mountains" (H6924, qedem with H2042, hârâr) and "lasting hills" (H5769, ʻôwlâm' with H1389, gibʻâh') are highly symbolic and deeply significant. They represent the oldest, most stable, and enduring features of the earth's landscape. Their significance lies in conveying the permanence, stability, and deep-rooted nature of the blessings God promised to the tribe of Joseph. Unlike fleeting or temporary provisions, these blessings are as steadfast and reliable as the earth itself, implying that God's provision is continuous, inexhaustible, and established from time immemorial. They underscore God's unwavering faithfulness to His covenant promises, ensuring prosperity for generations, a theme powerfully echoed in Psalm 90:2, which speaks of God's eternal nature before the mountains were born.
How does this verse relate to the overall theme of God's provision in Deuteronomy?
Answer: Deuteronomy, particularly in chapters like Deuteronomy 8, repeatedly emphasizes God's role as the primary provider for Israel, reminding them that their prosperity in the land is a divine gift, not a result of their own strength or power. Deuteronomy 33:15 fits perfectly within this overarching theme by highlighting not just the quantity but also the abundance and superior quality of God's provision. It's not merely about meeting basic needs but about supplying "chief things" and "precious things"—the very best of the land's yield. This verse assures Israel that the Promised Land, far from being barren, would yield extraordinary wealth from its most ancient and stable features, directly fulfilling God's promise to care for His people in a land of plenty. It reinforces the idea that Israel's prosperity is a direct result of divine blessing and faithfulness, not solely human effort or ingenuity.
Is this blessing purely material, or does it have spiritual implications?
Answer: While the immediate context of Deuteronomy 33:15 speaks of material blessings—fertile land, valuable resources, and mineral wealth—the underlying message carries profound spiritual implications. The source of these blessings is God Himself, and their enduring nature reflects His unchanging character and covenant faithfulness. Spiritually, it teaches us about God's desire to bless His people comprehensively, providing not just for their physical sustenance but also for their flourishing in every aspect of life. The "chief things" and "precious things" can be seen as metaphors for the rich spiritual heritage, wisdom, divine presence, and eternal promises that are also part of God's enduring provision for His people, as steadfast as the "ancient mountains" of His eternal truth. This holistic view of blessing encompasses both the physical and the spiritual, reminding believers that every good and perfect gift, whether tangible or intangible, ultimately descends from God, as affirmed in James 1:17.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 33:15, with its promise of "chief things" and "precious things" from "ancient mountains" and "lasting hills," finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. While Moses' blessing spoke of physical abundance from the earth for a specific tribe, Christ embodies the spiritual reality of all enduring and superior blessings for all who believe. He is the true "ancient mountain," the eternal God from whom all good and perfect gifts flow without shadow of turning (James 1:17). In Him, we receive not merely temporal provisions but the "precious things" of eternal life, complete forgiveness of sins, reconciliation with God, and the indwelling Holy Spirit—blessings infinitely more valuable and lasting than any earthly treasure. The stability and permanence implied by the "lasting hills" are perfectly mirrored in Christ, who is the same "yesterday, today, and forever" (Hebrews 13:8), the unshakeable foundation of our faith. Through His sacrificial death and glorious resurrection, we are granted access to "every spiritual blessing in the heavenly places" (Ephesians 1:3), a provision far surpassing the choicest produce or minerals. He is the inexhaustible source of living water and the true bread of life (John 6:35), providing spiritual sustenance that truly endures to eternity, making Him the ultimate fulfillment of God's promise of abundant and everlasting provision for His people.