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Commentary on Deuteronomy 33 verses 18–21
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, Deu 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, Gen 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, Gen 49:14, Gen 49:15. 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? Co1 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, Ecc 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 (Deu 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 (Mat 4:14, Mat 4:15); 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 (Psa 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, Ch1 12:32. And the character which follows (v. 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 Zac 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, Co1 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 (Deu 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, Deu 33:20, Deu 33:21. This was one of the tribes that was already seated on that side Jordan where Moses now was. Now,
1.He foretels what this tribe would be, Deu 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, Ch1 5:19, Ch1 5:20, Ch1 5:22. 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, Ch1 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, Deu 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, Num 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), Psa 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, Jos 1:16. This was what they undertook to do when they had their lot assigned them, Num 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.
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SUMMARY
Deuteronomy 33:20 records Moses' prophetic blessing upon the tribe of Gad, portraying them as a formidable and expansive force within Israel. This verse highlights divine favor that would lead to their territorial growth, while simultaneously depicting their fierce warrior prowess and decisive victory over adversaries, likening their strength and predatory nature to that of a lion. It encapsulates Gad's future role as a powerful frontier tribe, capable of defending its borders and dominating its foes.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Deuteronomy 33:20 is rich in literary devices that enhance its prophetic power and vivid imagery. The most prominent is Metaphor (or Simile), as the tribe of Gad is directly compared to a "lion." This comparison is not merely descriptive but assigns the lion's attributes—strength, ferocity, courage, and predatory dominance—to the tribe, establishing their identity as formidable warriors. The phrase "teareth the arm with the crown of the head" employs striking Hyperbole, exaggerating the extent of Gad's destructive power to emphasize the completeness and decisiveness of their victories. While not literally tearing off limbs and heads, the imagery conveys an overwhelming and total defeat of their enemies, crippling both their physical strength and their leadership. The entire verse functions as a Prophetic Blessing, a divine pronouncement of future prosperity, strength, and success bestowed by Moses under divine inspiration. This prophetic language shapes the listener's expectations for Gad's role in the unfolding history of Israel.
THEOLOGICAL AND THEMATIC CONNECTIONS
Deuteronomy 33:20 profoundly connects to the broader biblical narrative of God's covenant faithfulness and His empowerment of His people. The blessing of enlargement and the depiction of Gad as a lion-like warrior underscore the divine provision for Israel to possess and defend the Promised Land, fulfilling the Abrahamic covenant. It illustrates that God not only gives the land but also equips His people with the necessary strength and courage to secure it against formidable foes. This divine enablement is a consistent theme, showing that human strength, when aligned with God's will, becomes a conduit for His purposes. The ferocity attributed to Gad also highlights the reality of spiritual and physical warfare in the biblical narrative, where God's people are called to be strong and courageous in the face of opposition.
REFLECTION AND APPLICATION
Deuteronomy 33:20, while specific to the ancient tribe of Gad, offers enduring spiritual lessons for believers today. The initial blessing, "Blessed be he that enlargeth Gad," reminds us that our true growth and expansion, whether in personal character, spiritual influence, or ministry, ultimately come from divine enablement. We are called to trust in God's power to "enlarge" our capacity and opportunities for His kingdom, empowering us to achieve what we cannot in our own strength. The imagery of Gad dwelling "as a lion" challenges us to cultivate spiritual courage and boldness in the face of adversity. In a world often hostile to faith, we are called to stand firm, to be unyielding in our convictions, and to engage in spiritual warfare with the boldness and ferocity of a lion, not shrinking from challenges but confronting them with the strength God provides. Furthermore, the graphic depiction of "tearing the arm with the crown of the head" encourages us to pursue decisive victory over sin, temptation, and spiritual obstacles in our lives. It calls for a thorough and complete conquest, not a partial or superficial one, ensuring that anything that hinders our walk with God is utterly vanquished. This ancient blessing serves as a powerful reminder that God equips His people with specific provisions and empowering strength to fulfill their unique roles, whether as physical warriors or spiritual champions in His service.
Questions for Reflection
FAQ
What does "Blessed be he that enlargeth Gad" mean?
Answer: This phrase primarily signifies a divine blessing and enablement that would lead to the tribe of Gad's territorial expansion, increased influence, and prosperity. It implies that God Himself, or those aligned with His will, would be the agent of Gad's growth, providing them with the capacity and opportunity to extend their boundaries and secure their inheritance. It speaks of a divinely ordained increase in their sphere of operation and power, reflecting God's faithfulness to His covenant promises of land and fruitfulness for Israel (e.g., Deuteronomy 28:1-14).
Why is the tribe of Gad compared to a lion?
Answer: The comparison of Gad to a lion (Hebrew: lāḇīʾ) is a powerful metaphor emphasizing their anticipated strength, ferocity, and predatory nature in warfare. In the ancient Near East, the lion was a potent symbol of power, courage, and kingship. This imagery suggests that Gad would be a formidable and dominant warrior tribe, capable of overwhelming its enemies with decisive power. It aligns with Gad's historical role as a frontier tribe, tasked with defending the eastern borders of Israel and assisting in the conquest of Canaan (as seen in Numbers 32).
How did Gad's historical role reflect this blessing?
Answer: Gad's historical role strongly reflected Moses' blessing. Along with Reuben and half of Manasseh, they chose to settle east of the Jordan River, a frontier region often exposed to attack. Their commitment to cross the Jordan and fight alongside the other tribes until the land of Canaan was conquered (Numbers 32) demonstrated their warrior spirit. They were known for their military prowess, as evidenced by their participation in various campaigns (e.g., Joshua 4:12-13). The imagery of "tearing the arm with the crown of the head" speaks to their reputation for decisive and devastating victories, ensuring that their enemies were not merely defeated but utterly dismantled, fitting their role as fierce defenders of the eastern frontier.
CHRIST-CENTERED FULFILLMENT
Deuteronomy 33:20, while a specific blessing for the tribe of Gad, finds its ultimate and most profound fulfillment in Jesus Christ and His work. The "enlargement" promised to Gad, signifying expansion and prosperity, foreshadows the boundless expansion of God's kingdom through Christ, who declared that He would build His church and the gates of hell would not prevail against it (Matthew 16:18). Just as Gad was blessed to expand its territory, so too is the church, the body of Christ, commissioned to expand the spiritual dominion of God's truth to the ends of the earth (Acts 1:8). Furthermore, the imagery of Gad dwelling "as a lion" and "tearing the arm with the crown of the head" finds its supreme embodiment in Christ, who is revealed as the "Lion of the tribe of Judah" (Revelation 5:5). This title signifies His unparalleled power, sovereignty, and decisive victory over all spiritual adversaries. Christ, the true warrior King, did not merely wound but utterly "tore the arm with the crown of the head" of sin, death, and the devil through His crucifixion and resurrection, decisively disarming the powers of darkness and triumphing over them (Colossians 2:15). Believers, as those united with Christ, are called to participate in this spiritual warfare, empowered by the same Spirit that raised Christ from the dead, to stand firm against the schemes of the enemy and experience victory through Him (Ephesians 6:10-12). Thus, Gad's prophetic blessing points to the ultimate enlarger of God's people and the decisive victor over all enemies in the person and work of Jesus Christ.