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Deuteronomy 33:27

“The Uniqueness of Israel's God”Deuteronomy 33:26–29

King James Version
The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them.

Bible text: King James Version (1769 Blayney text) · Public domain

KJV (with Strong's)
The eternal H6924 God H430 is thy refuge H4585, and underneath are the everlasting H5769 arms H2220: and he shall thrust out H1644 the enemy H341 from before H6440 thee; and shall say H559, Destroy H8045 them.

Bible text: King James Version with Strong's numbers · Public domain

Berean Standard Bible
The eternal God is your dwelling place, and underneath are the everlasting arms. He drives out the enemy before you, giving the command, ‘Destroy him!’

Bible text: Berean Standard Bible · Public domain

American Standard Version
The eternal God isthy dwelling-place, And underneath are the everlasting arms. And he thrust out the enemy from before thee, And said, Destroy.

Bible text: American Standard Version (1901) · Public domain

World English Bible Messianic
The eternal God is your dwelling place. Underneath are the everlasting arms. He thrust out the enemy from before you, and said, ‘Destroy!’

Bible text: World English Bible, Messianic edition · Public domain

Geneva Bible (1599)
The eternall God is thy refuge, and vnder his armes thou art for euer: hee shall cast out the enemie before thee, and will say, Destroy them.

Bible text: Geneva Bible (1599) · Public domain

Young's Literal Translation
A habitation is the eternal God, And beneath are arms age-during. And He casteth out from thy presence the enemy, and saith, `Destroy!'

Bible text: Young's Literal Translation · Public domain

King James Version — Interlinear
11 Hebrew words
  1. מְעֹנָהme·'o·Nah[is] a hiding placeH4585N-fsNoun Singular Feminine Absolute
  2. אֱלֹהֵי'e·Lo·hei[the] God ofH430N-mpcNoun Plural Masculine Construct
  3. קֶדֶםKe·demancient timeH6924N-msNoun Singular Masculine Absolute
  4. וּמִתַּחַתu·mi·Ta·chatand [are] [from] beneathH8478Conj-w ¦ Prep-m ¦ N-msNoun Singular Masculine Absoluteוּandמִ[are] [from]תַּחַתbeneath
  5. זְרֹעֹתze·ro·'Otarms ofH2220N-fpcNoun Plural Feminine Construct
  6. עוֹלָםo·LamantiquityH5769N-msNoun Singular Masculine Absolute
  7. וַיְגָרֶשׁvay·Ga·reshand he has driven outH1644Conj-w ¦ V-Piel-ConsecImperf-3msVerb Piel Consecutive Imperfect 3rd Singular Masculineוַandיְגָרֶשׁhe has driven out
  8. מִפָּנֶיךָmi·pa·Nei·khafrom before youH6440Prep-m ¦ N-mpc ¦ 2msNoun Plural Masculine Construct with suffixמִfromפָּנֶיbeforeךָyou
  9. אוֹיֵב'o·Yev[the] enemyH341V-Qal-Prtcpl-msVerb Qal Participle Singular Masculine Absolute
  10. וַיֹּאמֶרvai·Yo·merand he has saidH559Conj-w ¦ V-Qal-ConsecImperf-3msVerb Qal Consecutive Imperfect 3rd Singular Masculineוַandיֹּאמֶרhe has said
  11. הַשְׁמֵדhash·MeddestroyH8045V-Hiphil-Imp-2msVerb Hiphil Imperative 2nd Singular Masculine
English is a literal word-by-word gloss of the Hebrew, not the KJV's wording. Why?

This is the original text the KJV's translators worked from — each Hebrew word with its own literal English meaning in this verse, prepared by scholars at Tyndale House, Cambridge. The KJV translates whole sentences, not word by word, so its wording differs: one Hebrew word can become several English words, and the KJV may choose “the LORD” where the gloss reads “Yahweh”. Both are faithful — they answer different questions. For the KJV's own rendering, switch to the KJV text.

Words in [ ] are added by the English.

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In the KJVVerse 5,838 of 31,102 · 18.8%

Study this verse

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This verse

The eternal God is his people’s home and refuge, his everlasting arms hold them up from beneath, and he drives out their enemies before them.

“The eternal God is thy refuge,”

God himself is the dwelling place of his people, a home that lasts as long as he does.

“and underneath are the everlasting arms:”

His strength is beneath them at every depth, to catch and carry them as a father carries his son.

“and he shall thrust out the enemy from before thee;”

God goes ahead and clears the way, so Israel’s safety and progress in the land are his doing.

“and shall say, Destroy them.”

The conquest of Canaan is carried out at God’s own word and under his authority.

Passage studyDeuteronomy 33:26–29

None Like the God of Jeshurun

26There is none like unto the God of Jeshurun, who rideth upon the heaven in thy help, and in his excellency on the sky. 27The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them. 28Israel then shall dwell in safety alone: the fountain of Jacob shall be upon a land of corn and wine; also his heavens shall drop down dew. 29Happy art thou, O Israel: who is like unto thee, O people saved by the LORD, the shield of thy help, and who is the sword of thy excellency! and thine enemies shall be found liars unto thee; and thou shalt tread upon their high places.

Summary

Moses ends his blessing on the tribes of Israel by turning to their God. There is none like the God of Jeshurun. He rides across the heavens to help his people, he is their eternal home, and his everlasting arms are beneath them. He drives out their enemies, settles them safely in a land of grain and new wine watered by his dew, and makes them the happiest of nations, a people saved by the LORD, who is both their shield and their sword. These are the last words of the blessing, and they rest the whole of Israel’s future on who God is.

Where these verses stand in Moses’ blessing

Deuteronomy 33 is Moses’ blessing on the twelve tribes, spoken shortly before his death. Israel is camped on the plains of Moab, ready to cross the Jordan under Joshua. A generation raised in the wilderness is about to face strong nations and the pull of their gods, and Moses, their leader through it all, is about to die. The chapter recalls Jacob’s blessing on his sons in Genesis 49, and the land God promised to Abraham, Isaac and Jacob (Genesis 12:1–3) is now in sight.

After a word for each tribe, from Reuben to Asher (Deuteronomy 33:6–25), Moses lifts his eyes to the God of all of them. The protection and plenty he has promised tribe by tribe are gathered into one hymn of praise, and their source is named. Israel’s strength and safety come from their incomparable God.

There is none like the God of Jeshurun

The praise opens with the LORD’s uniqueness. “There is none like unto the God of Jeshurun” sets him above every god the nations around Israel served and every power on earth. God says the same of himself: “To whom then will ye liken me, or shall I be equal? saith the Holy One” (Isaiah 40:25). A psalm prays, “Among the gods there is none like unto thee, O Lord” (Psalm 86:8), and Israel had already sung, “Who is like unto thee, O LORD, among the gods?” (Exodus 15:11).

Jeshurun, Yᵉshurûwn, is a poetic name for Israel, full of honour and affection. It comes only four times in the Old Testament, at Deuteronomy 32:15, 33:5, here, and Isaiah 44:2. It comes from a root meaning “to be upright”, so it means “the upright one”. The name holds up what God called Israel to be, a righteous people living faithfully under his covenant, and he gives it to them in love even when they fall short of it. So “the God of Jeshurun” is the God who has no equal, bound in love to one people as their own.

This God “rideth upon the heaven in thy help”. The verb râkab means to ride, to mount and ride, and Scripture uses it of a warrior riding into battle or a king riding in triumph. Here the LORD rides across the heavens, and the reason follows at once: he comes “in thy help”. All his greatness is turned to the aid of his people, and Moses had just told them that “the LORD thy God, he it is that doth go with thee” (Deuteronomy 31:6). The psalms use the same picture. One calls us to “extol him that rideth upon the heavens by his name JAH” (Psalm 68:4), and another tells how God “bowed the heavens also, and came down”, how “he rode upon a cherub, and did fly” to rescue his servant (Psalm 18:9–10).

The second line, “and in his excellency on the sky”, repeats the first and adds to it, as Hebrew poetry often does. The word for excellency, gaʼăvâh, means majesty, exaltation or glory, and in other places pride. Said of God, it is his own majesty, high over all he has made. When he comes to help, his glory is on display across the whole sky.

What does it mean that God rides upon the heaven?

It is a picture, drawn from a rider going out in strength, of God’s rule over the heavens and his coming to his people’s help. Scripture speaks of God in human terms so that we can grasp what he does, as it speaks of his arm and his eye. The heavens and the sky are his to command, and he comes in power and majesty when his people need him.

The eternal God is thy refuge

The word for refuge, mᵉʻôwnâh, means a dwelling, the home of God, of people or of animals, and from that a retreat. So God is his people’s home, the place where they live and are kept safe. Israel had lived in tents for forty years and was about to build houses in a land where enemies still threatened, and Moses names their truest home: God himself. Psalm 90 says it the same way: “LORD, thou hast been our dwelling place in all generations. Before the mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou art God” (Psalm 90:1–2).

“The eternal God” speaks of who he is. He was before all things, and his character and his promises stay the same through every change in his people’s lives. That is why the home he gives lasts. Isaiah calls him “the everlasting God, the LORD, the Creator of the ends of the earth”, who “fainteth not, neither is weary” (Isaiah 40:28), and a psalm sings, “God is our refuge and strength, a very present help in trouble” (Psalm 46:1).

Underneath are the everlasting arms

“Everlasting” is ʻôwlâm, a word for time out of mind, reaching back into the past or on into the future, and so in practice eternity, or always. The arm, zᵉrôwaʻ, is the arm stretched out, and in Scripture it stands for strength, above all God’s strength. Together the everlasting arms are strength that lasts for ever and is always at hand.

“Underneath” places those arms below God’s people. However low they sink and however hard they fall, his arms are already beneath them to catch them, hold them up and keep them from ruin. Arms that carry also speak of a parent’s care, and Moses had reminded Israel how in the wilderness the LORD “bare thee, as a man doth bear his son”. Power and tenderness belong together here, as in the psalm whose every verse answers, “for his mercy endureth for ever” (Psalm 136).

He shall thrust out the enemy

The God who is Israel’s home also goes out against Israel’s enemies. “He shall thrust out the enemy from before thee” uses gârash, which means to drive out or expel. God himself drives the nations of Canaan out of Israel’s way. He had said elsewhere that he would do it “by little and little” (Exodus 23:29–30), so the outcome is sure and the pace is his.

“And shall say, Destroy them” gives Israel God’s own command and authority for the conquest. Victory in Canaan would be God’s work, done at his word, and Israel’s battles would be his. He had shown it at the sea, where Moses told the people, “The LORD shall fight for you, and ye shall hold your peace” (Exodus 14:14), and Joshua would later remind them that “one man of you shall chase a thousand: for the LORD your God, he it is that fighteth for you” (Joshua 23:10). The command belonged to that moment in Israel’s history, the taking of the land God had promised, and it cleared that land for his people and for the worship he required.

Does God still thrust out the enemy?

God still fights for his people, and the enemies he drives out now are Satan, sin and death. Christ has already won the decisive victory over them, and God strengthens believers to stand against temptation and the devil’s schemes. Paul promises that “the God of peace shall bruise Satan under your feet shortly” (Romans 16:20), and he asks, “If God be for us, who can be against us?” (Romans 8:31).

Israel shall dwell in safety alone

Because God is their refuge and drives out their enemy, Israel “then shall dwell in safety alone”. The word for safety, beṭach, covers both being secure and the trust that goes with it, and it is often used as “safely”. “Alone” is bâdâd, separate or solitary. The nations of that day looked for safety in armies, alliances and walled cities. Israel would live secure and set apart, its safety resting on the LORD, distinct among the nations because he was its protection. A psalm says it of one man at rest: “I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety” (Psalm 4:8).

“The fountain of Jacob” uses ʻayin, which usually means “eye” and here means a spring, the eye of the landscape. ʻayin Yaʻăqôb stands for Jacob’s descendants, the nation of Israel, pictured as a spring that keeps flowing and gives life. That people would be settled “upon a land of corn and wine”. Corn in the KJV is grain, dâgân, and the wine is tîyrôwsh, must or new wine from newly harvested grapes. These were the staple crops, and they stand for all the plenty of the good land Moses had described earlier (Deuteronomy 8:7–9). Safety and plenty come together in this verse because both come from the same God.

Why is dew a blessing?

In Israel’s dry climate, dew gave the crops moisture through the long rainless summer, when rain was scarce for months on end. “His heavens shall drop down dew” uses ʻâraph, to drip, and the dew, ṭal, falls from heavens that belong to God. It pictures his steady, quiet care, keeping the land fruitful when other water is scarce. Isaac’s blessing joins the same gifts: “God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine” (Genesis 27:28).

Happy art thou, O Israel

The last verse turns to the people and calls them happy. The word is ʼesher, happiness or blessedness, used as a cry, “how happy!”. It means being fortunate and blessed by God, and Israel’s happiness rests wholly on what the LORD has done for them. Then comes “who is like unto thee”. The praise began with “There is none like unto the God of Jeshurun” and ends by asking who is like Israel, because a people is beyond compare when its God is. A psalm says, “Blessed is the nation whose God is the LORD” (Psalm 33:12). That place came from God’s choice and love alone, as Moses had told them: “The LORD did not set his love upon you, nor choose you, because ye were more in number than any people … But because the LORD loved you” (Deuteronomy 7:6–8).

The verb in “O people saved by the LORD” is yâshaʻ, to save or deliver from distress or danger. It gathers up all God had done: bringing them through the sea (Exodus 14), keeping them in the wilderness, and the victories still ahead in Canaan. Their life as a nation was his saving work from first to last.

The LORD is “the shield of thy help” and “the sword of thy excellency”. As shield he guards them from every attack, and as sword he is the power by which they win. Excellency here is gaʼăvâh again, the same word used of God’s own majesty on the sky in verse 26. The glory that is his becomes Israel’s honour, because he fights for them, and their distinction among the nations is his power at work on their behalf.

“Thine enemies shall be found liars unto thee” promises that the threats and boasts of Israel’s enemies will prove false and empty when God gives his people the victory.

What are the high places?

High places, bâmâh in Hebrew, were raised sites, hilltops or built-up mounds, where the peoples of Canaan worshipped gods such as Baal and Asherah, with practices that included ritual prostitution and child sacrifice. To tread upon them is to take the enemy’s land, its heights included, and to bring down its worship. God had commanded Israel to “quite pluck down all their high places” (Numbers 33:52), and he promised Joshua, “Every place that the sole of your foot shall tread upon, that have I given unto you” (Joshua 1:3).

Christ in Moses’ last blessing

The God who has no equal has made himself known in his Son, for “in him dwelleth all the fulness of the Godhead bodily” (Colossians 2:9). The God who rides the heavens to help came down from heaven to give the greatest help of all, as “the Lamb of God, which taketh away the sin of the world” (John 1:29). When Jesus ascended, “a cloud received him out of their sight” (Acts 1:9), and he will come again “in the clouds of heaven with power and great glory” (Matthew 24:30). He now sits at God’s right hand, “far above all principality, and power” (Ephesians 1:20–23). The name Jeshurun, the upright one, fits all who are made righteous in him (Romans 5:19, 2 Corinthians 5:21).

The eternal God of verse 27 is the Word who was in the beginning and by whom all things were made (John 1:1–3). He is the refuge who says, “Come unto me, all ye that labour and are heavy laden, and I will give you rest” (Matthew 11:28). The everlasting arms are seen in the Son “upholding all things by the word of his power” (Hebrews 1:3) and in the promise, “I will never leave thee, nor forsake thee” (Hebrews 13:5). He thrust out the great enemy at the cross, where he “spoiled principalities and powers” and triumphed over them (Colossians 2:15), and through death he destroyed “him that had the power of death, that is, the devil” (Hebrews 2:14).

The plenty of verse 28 points to what we receive in Christ. He gives water that becomes “a well of water springing up into everlasting life” (John 4:14), and out of those who believe on him flow “rivers of living water” (John 7:38). He is the bread of life (John 6:35) and the true vine (John 15:1). In him we are blessed “with all spiritual blessings in heavenly places” (Ephesians 1:3) and have “peace with God” (Romans 5:1). The quiet dew makes a fitting picture of the Holy Spirit, who refreshes and guides God’s people, and those people are set apart by faith, gathered from every nation.

God is the shield of his people still, and Paul speaks of “the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked” (Ephesians 6:16). The sword of verse 29 has its fullest form in Christ, the living Word, out of whose mouth “went a sharp twoedged sword” (Revelation 1:16).

The safety of a people saved by the LORD

These verses give God’s people a whole account of their safety. The God they trust has no equal anywhere. He is their home, and that home lasts for ever. His arms are under them however far they fall. He goes ahead of them against enemies too strong for them, he waters and feeds the land they live in, and he makes them happy with the happiness of being saved by him.

Israel first heard these words on the edge of Canaan, with Moses about to leave them. Through Christ the same God is the refuge of everyone who comes to him, and his word to them is the one Isaiah gave: “Fear thou not; for I am with thee: be not dismayed; for I am thy God” (Isaiah 41:10). Paul writes in the same confidence, “my God shall supply all your need according to his riches in glory by Christ Jesus” (Philippians 4:19). Moses’ last words leave Israel resting on the eternal God, and they leave us resting on him too.

Last revised

Public-domain commentary

Matthew Henry

From his Commentary on the Whole Bible. Henry wrote on whole passages, and this entry covers Deuteronomy 33:26–29. He set out his notes in a three-level outline, kept here as he numbered it.

1662–1714 · 4 verses
Passage under commentDeuteronomy 33:26–29
I. II. Main points1. 2. Sub-points(1.) (2.) Details

These are the last words of all that ever Moses, that great writer, that great dictator, either wrote himself or had written from his dictation; they are therefore very remarkable, and no doubt we shall find them very improving. Moses, the man of God (who had as much reason as ever any mere man had to know both), with his last breath magnifies both the God of Israel and the Israel of God. They are both incomparable in his eye; and we are sure that in this his judgment of both his eye did not wax dim.

I.No God like the God of Israel.

None of the gods of the nations were capable of doing that for their worshippers which Jehovah did for his: There is none like unto the God of Jeshurun, Deuteronomy 33:26. Note, When we are expecting that God should bless us in doing well for us we must bless him by speaking well of him: and one of the most solemn ways of praising God is by acknowledging that there is none like him. Now,

1.This was the honour of Israel. Every nation boasted of its god; but none had such a God to boast of as Israel had.

2.It was their happiness that they were taken into covenant with such a God. Two things he takes notice of as proofs of the incontestable pre-eminence of the God of Jeshurun above all other gods:

(1.)His sovereign power and authority: He rides upon the heavens, and with the greatest state and magnificence on the skies. Riding on the heavens denotes his greatness and glory, in which he manifests himself to the upper world, and the use he makes of the influences of heaven, and the productions of the clouds, in bringing to pass his own counsels in this lower world: he manages and directs them as a man does the horse he rides on. When he has any thing to do for his people he rides upon the heavens to do it; for he does it swiftly and strongly: no enemy can either anticipate or obstruct the progress of him that rides on the heavens.

(2.)His boundless eternity; he is the eternal God, and his arms are everlasting, Deuteronomy 33:27. The gods of the heathen were but lately invented, and would shortly perish; but the God of Jeshurun is eternal: he was before all worlds, and will be when time and days shall be no more. See Habakkuk 1:12.

II.No people like the Israel of God.

Having pronounced each tribe happy, in the close he pronounces all together very happy, so happy in all respects that there was no nation under the sun comparable to them (Deuteronomy 33:29): Happy art thou, O Israel, a people whose God is the Lord, on that account truly happy, and none like unto thee. If Israel honour God as a non-such God, he will favour them so as to make them a non-such people, the envy of all their neighbours and the joy of all their well-wishers. Who is like unto thee, O people? Behold, thou art fair, my love, says Christ of his spouse. To which she presently returns, Behold thou art fair, my beloved. What one nation (no, not all the nations together) is like thy people Israel? 2 Samuel 7:23. What is here said of the church of Israel and the honours and privileges of it is certainly to be applied to the church of the first-born, that are written in heaven. The Christian church is the Israel of God, as the apostle calls it (Galatians 6:16), on which there shall be peace, and which is dignified above all societies in the world, as Israel was.

1.Never were people so well seated and sheltered (Deuteronomy 33:27): The eternal God is thy refuge. Or, as the word signifies, "thy habitation, or mansion-house, in which thou art safe, and easy, and at rest, as a man in his own house." Every Israelite indeed is at home in God; the soul returns to him, and reposes in him as its resting-place (Psalm 116:7), its hiding-place, Psalm 32:7. And those that make him their habitation shall have all the comforts and benefits of a habitation in him, Psalm 91:1. Moses had an eye to God as the habitation of Israel when they were wandering in the wilderness (Psalm 90:1): Lord, thou hast been our dwelling-place in all generations. And now that they were going to settle in Canaan they must not change their habitation; still they will need, and still they shall have, the eternal God for their dwelling-place; without him Canaan itself would be a wilderness, and a land of darkness.

2.Never were people so well supported and borne up: Underneath are the everlasting arms; that is, the almighty power of God is engaged for the protection and consolation of all that trust in him, in their greatest straits and distresses, and under the heaviest burdens. The everlasting arms shall support,

(1.)The interests of the church in general, that they shall not sink, or be run down; underneath the church is that rock of ages on which it is built, and against which the gates of hell shall never prevail, Matthew 16:18.

(2.)The spirits or particular believers, so that, though they may be oppressed, they shall not be overwhelmed by any trouble. How low soever the people of God are at any time brought, everlasting arms are underneath them to keep the spirit from sinking, from fainting, and the faith from failing, even when they are pressed above measure. The everlasting covenant, and the everlasting consolations that flow from it, are indeed everlasting arms, with which believers have been wonderfully sustained, and kept cheerful in the worst of times; divine grace is sufficient for them, 2 Corinthians 12:9.

3.Never were people so well commanded and led on to battle: "He shall thrust out the enemy from before thee by his almighty power, which will make room for thee; and by a commission which will bear thee out he shall say, Destroy them." They were now entering upon a land that was in the full possession of a strong and formidable people, and who, being its first planters, looked upon themselves as its rightful owners; how shall Israel justify, and how shall they accomplish, the expulsion of them?

(1.)God will give them a commission to destroy the Canaanites, and that will justify them, and bear them out in it, against all the world. He that is sovereign Lord of all lives and all lands not only allowed and permitted, but expressly commanded and appointed the children of Israel both to take possession of the land of Canaan and to put the sword to the people of Canaan, which, being thus authorized, they might not only lawfully but honourably do, without incurring the least stain or imputation of theft by the one or murder by the other.

(2.)God will give them power and ability to destroy them; nay, he will in effect do it to their hands: he will thrust out the enemy from before them; for the very fear of Israel shall put them to flight. God drive out the heathen to plant his people, Psalm 44:2. Thus believers are more than conquerors over their spiritual enemies, through Christ that loved them. The captain of our salvation thrust out the enemy from before us when he overcame the world and spoiled principalities and powers on the cross; and the word of command to us is, "Destroy them; pursue the victory, and you shall divide the spoil."

4.Never were people so well secured and protected (Deuteronomy 33:28): Israel shall then dwell in safety alone. Those that dwell in God, and make his name their strong tower, dwell in safety; the place of their defence is the munitions of rocks, Isaiah 33:16. They shall dwell in safety alone.

(1.)Though alone. Though they contract no alliances with their neighbours, nor have any reason to expect help or succour from any of them, yet they shall dwell in safety; they shall really be safe, and they shall think themselves so.

(2.)Because alone. They shall dwell in safety as long as they continue pure, and unmixed with the heathen, a singular and peculiar people. Their distinction from other nations, though it made them like a speckled bird (Jeremiah 12:9), and exposed them to the ill-will of those about them, yet was really their preservation from the mischief their neighbours wished them, as it kept them under the divine protection. All that keep close to God shall be kept safely by him. It is promised that in the kingdom of Christ Israel shall dwell safely, Jeremiah 23:6.

5.Never were people so well provided for: The fountain of Jacob (that is, the present generation of that people, which is as the fountain to all the streams that shall hereafter descend and be derived from it) shall now presently be fixed upon a good land. The eye of Jacob (so it might be read, for the same word signifies a fountain and an eye) is upon the land of corn and wine, that is, where they now lay encamped they had Canaan in their eye, it was just before their faces, on the other side the river, and they would have it in their hands and under their feet quickly. This land upon which they had set their eye was blessed both with the fatness of the earth and the dew of heaven; it was a land of corn and wine, substantial and useful productions: also his heavens (as if the heavens were particularly designed to be blessings to that land) shall drop down dew, without which, though the soil were ever so good, the corn and wine would soon fail. Every Israelite indeed has his eye, the eye of faith, upon the better country, the heavenly Canaan, which is richly replenished with better things than corn and wine.

6.Never were people so well helped. If they were in any strait, God himself rode upon the heavens for their help, Deuteronomy 33:26. And they were a people saved by the Lord, Deuteronomy 33:29. If they were in danger of any harm, or in want of any good, they had an eternal God to go to, an almighty power to trust to; nothing could hurt those whom God helped, nor was it possible that the people should perish which was saved by the Lord. Those that are added to the gospel Israel are such as shall be saved, Acts 2:47.

7.Never were people so well armed. God himself was the shield of their help by whom they were armed defensively, and sufficiently guarded against all assailants: and he was the sword of their excellency, by whom they were armed offensively, and made both formidable and successful in all their wars. God is called the sword of their excellency because, in fighting for them, he made them to excel other people, or because in all he did for them he had an eye to his sanctuary among them, which is called the excellency of Jacob, Psalm 47:4; Ezekiel 24:21; Amos 6:8. Those in whose hearts is the excellency of holiness have God himself for their shield and sword - are defended by the whole armour of God; his word is their sword, and faith in it is their shield, Ephesians 6:16, Ephesians 6:17.

8.Never were people so well assured of victory over their enemies: They shall be found liars unto thee; That is, "shall be forced to submit to thee sorely against their will, so that it will be but a counterfeit submission; yet the point shall be gained, for thou shalt tread upon their necks" (so the Septuagint), which we find done, Joshua 10:24. "Thou shalt tread down their strong-holds, be they ever so high, and trample upon their palaces and temples, though esteemed ever so sacred. If thy enemies be found liars to thee" (so some read it), "thou shalt tread upon their high places; if they will not be held by the bonds of leagues and treaties, they shall be broken by the force of war." Thus shall the God of peace tread Satan under the feet of all believers, and shall do it shortly, Romans 16:20.

Now lay all this together, and then you will say, Happy art thou, O Israel! Who is like unto thee, O people! Thrice happy the people whose God is the Lord.

Historical interpretation

Historical reception

1 surviving comment on this verse from the historical church.

1 quote · AD 1781
d. AD 1781Richard ChallonerMedieval
Underneath are the everlasting arms: Though the dwelling of God be above in heaven, his arms are always stretched out to help us here below.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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