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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Deuteronomy 33:1–5. His two-level outline is real structure in the source text, so it is rendered as structure.
The first verse is the title of the chapter: it is a blessing. In the foregoing chapter he had thundered out the terrors of the Lord against Israel for their sin; it was a chapter like Ezekiel's roll, full of lamentation, and mourning, and woe. Now to soften that, and that he might not seem to part in anger, he here subjoins a blessing, and leaves his peace, which should descend and rest upon all those among them that were the sons of peace. Thus Christ's last work on earth was to bless his disciples (Luk 24:50), like Moses here, in token of parting as friends. Moses blessed them, 1. As a prophet - a man of God. Note, It is a very desirable thing to have an interest in the prayers of those that have an interest in heaven; it is a prophet's reward. In this blessing Moses not only expresses his good wishes to this people, but by the spirit of prophecy foretels things to come concerning them. 2. As a parent to Israel; for so good princes are to their subjects. Jacob upon his death-bed blessed his sons (Gen 49:1), in conformity to whose example Moses here blesses the tribes that were descended from them, to show that though they had been very provoking yet the entail of the blessing was not cut off. The doing of this immediately before his death would not only be the more likely to leave an impression upon them, but would be an indication of the great good-will of Moses to them, that he desired their happiness, though he must die and not share in it.
He begins his blessing with a lofty description of the glorious appearances of God to them in giving them the law, and the great advantage they had by it.
I.There was a visible and illustrious discovery of the divine majesty, enough to convince and for ever silence atheists and infidels, to awaken and affect those that were most stupid and careless, and to put to shame all secret inclinations to other gods, Deu 33:2.
1.His appearance was glorious: he shone forth like the sun when he goes forth in his strength. Even Seir and Paran, two mountains at some distance, were illuminated by the divine glory which appeared on Mount Sinai, and reflected some of the rays of it, so bright was the appearance, and so much taken notice of by the adjacent countries. To this the prophet alludes, to set forth the wonders of the divine providence, Hab 3:3, Hab 3:4; Psa 18:7-9. The Jerusalem Targum has a strange gloss upon this, that, "when God came down to give the law, he offered it on Mount Seir to the Edomites, but they refused it, because they found in it, Thou shalt not kill. Then he offered it on Mount Paran to the Ishmaelites, but they also refused it, because they found in it, Thou shalt not steal; and then he came to Mount Sinai and offered it to Israel, and they said, All that the Lord shall say we will do." I would not have transcribed so groundless a conceit but for the antiquity of it.
2.His retinue was glorious; he came with his holy myriads, as Enoch had long since foretold he should come in the last day to judge the world, Jde 1:14. These were the angels, those chariots of God in the midst of which the Lord was, on that holy place, Psa 68:17. They attended the divine majesty, and were employed as his ministers in the solemnities of the day. Hence the law is said to be given by the disposition of angels, Act 7:53; Heb 2:2.
II.He gave them his law, which is,
1.Called a fiery law, because it was given them out of the midst of the fire (Deu 4:33), and because it works like fire; if it be received, it is melting, warming, purifying, and burns up the dross of corruption; if it be rejected, it hardens, sears, torments, and destroys. The Spirit descended in cloven tongues as of fire; for the gospel also is a fiery law.
2.It is said to go from his right hand, either because he wrote it on tables of stone, or to denote the power and energy of the law and the divine strength that goes along with it, that it may not return void. Or it came as a gift to them, and a precious gift it was, a right-hand blessing.
3.It was an instance of the special kindness he had for them: Yea, he loved the people (v. 32), and therefore, though it was a fiery law, yet it is said to go for them (Deu 33:2), that is, in favour to them. Note, The law of God written in the heart is a certain evidence of the love of God shed abroad there: we must reckon God's law one of the gifts of his grace. Yea, he embraced the people, or laid them in his bosom; so the word signifies, which denotes not only the dearest love, but the most tender and careful protection. All his saints are in his hand. Some understand it particularly of his supporting them and preserving them alive at Mount Sinai, when the terror was so great that Moses himself quaked; they heard the voice of God and lived, Deu 4:33. Or it denotes his forming them into a people by his law; he moulded and fashioned them as a potter does the clay. Or they were in his hand to be covered and protected, used and disposed of, as the seven stars were in the hand of Christ, Rev 1:16. Note, God has all his saints in his hand; and, though there are ten thousands of his saints (Deu 33:2), yet his hand, with which he measures the waters, is large enough, and strong enough, to hold them all, and we may be sure that none can pluck them out of his hand, Joh 10:28.
III.He disposed them to receive the law which he gave them:
They sat down at thy feet, as scholars at the feet of their master, in token of reverence, in attendance and humble submission to what is taught; so Israel sat at the foot of Mount Sinai, and promised to hear and do whatever God should say. They were struck to thy feet, so some read it; namely, by the terrors of Mount Sinai, which greatly humbled them for the present, Exo 20:19. Every one then stood ready to receive God's words, and did so again when the law was publicly read to them, as Jos 8:34. It is a great privilege when we have heard the words of God to have opportunity of hearing them again. Joh 17:26, I have declared thy name, and will declare it. So Israel not only had received the law, but should still receive it by their prayers, and other lively oracles. The people are taught (Deu 33:4, Deu 33:5), in gratitude for the law of God, always to keep up an honourable remembrance both of the law itself and of Moses by whom it was given. Two of the Chaldee paraphrasts read it, The children of Israel said, Moses commanded us a law. And the Jews say that as soon as a child was able to speak his father was obliged to teach him these words: Moses commanded us a law, even the inheritance of the congregation of Jacob.
1.They are taught to speak with great respect of the law, and to call it the inheritance of the congregation of Jacob. They looked upon it, (1.) As peculiar to them, and that by which they were distinguished from other nations, who neither had the knowledge of it (Psa 147:20), nor, if they had, were under those obligations to observe it that Israel were under: and therefore (says bishop Patrick), "when the Jews conquered any country, they did not force any to embrace the law of Moses, but only to submit to the seven precepts of Noah." (2.) As entailed upon them; for so inheritances are to be transmitted to their posterity. And, (3.) As their wealth and true treasure. Those that enjoy the word of God and the means of grace have reason to say, We have a goodly heritage. He is indeed a rich man in whom the word of Christ dwells richly. Perhaps the law is called their inheritance because it was given them with their inheritance, and we so annexed to it that the forsaking of the law would be a forfeiture of the inheritance. See Psa 119:111.
2.They are taught to speak with great respect of Moses; and they were the more obliged to keep up his name because he had not provided for the keeping of it up in his family; his posterity were never called the sons of Moses, as the priests were the sons of Aaron. (1.) They must own Moses a great benefactor to their nation, in that he commanded them the law; for, though it came from the hand of God, it went through the hand of Moses. (2.,) He was king in Jeshurun. Having commanded them the law, as long as he lived he took care to see it observed and put in execution; and they were very happy in having such a king, who ruled them, and went in and out before them at all times, but did in a special manner look great when the heads of the people were gathered together in parliament, as it were, and Moses was president among them. Some understand this of God himself; he did then declare himself their King when he gave them the law, and he continued so long as they were Jeshurun, an upright people, and till they rejected him, Sa1 12:12. But it seems rather to be understood of Moses. A good government is a great blessing to any people, and what they have reason to be very thankful for; and that constitution is very happy which as Israel's, which as ours, divides the power between the king in Jeshurun and the heads of the tribes, when they are gathered together.
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Summary
Deuteronomy 33:5 is a pivotal verse within Moses' final prophetic blessing upon the tribes of Israel, delivered just before his death and their entry into the Promised Land. It profoundly declares God's ultimate kingship over Israel, poetically referred to as "Jeshurun," emphasizing His divine authority and the ideal state of righteousness for His chosen people. This divine rule is affirmed in the context of the unified gathering of the nation's leaders and tribes, underscoring the foundation of Israel's identity and governance in God's sovereign order.
Context
Literary Context
This verse is embedded within the "Blessing of Moses," a poetic and prophetic discourse spanning Deuteronomy 33:2-29. This blessing serves as Moses' farewell address, a final testament of God's faithfulness and a prophetic glimpse into Israel's future, tribe by tribe. Preceding this verse, Deuteronomy 33:2-4 describes God's majestic appearance at Sinai, the giving of the Law, and His loving possession of Jacob's assembly. Thus, Deuteronomy 33:5 immediately follows a declaration of God's covenant relationship with Israel, setting the stage for His role as their sovereign King. The entire chapter is distinct from the legal and historical narratives of Deuteronomy, functioning as a climactic poetic affirmation of Israel's divine election and destiny.
Historical & Cultural Context
The setting for Moses' blessing is the plains of Moab, on the eastern side of the Jordan River, with the Promised Land in sight. Forty years of wilderness wandering are concluding, and a new generation is poised to enter Canaan under Joshua's leadership. Moses, the great lawgiver and leader, is about to die, making his words carry immense weight and finality. In this pre-monarchical period, Israel had no human king; their governance was a theocracy, with God Himself as their direct ruler, mediated through judges and prophets. The concept of God as "King" was central to their identity, distinguishing them from surrounding nations who relied on human monarchs and pagan deities. The gathering of "the heads of the people and the tribes of Israel" reflects the existing tribal structure and the importance of national unity and consensus, particularly as they prepared for the conquest and settlement of the land.
Key Themes
The foremost theme is God's supreme rule over Israel. Even before the establishment of a human monarchy, Deuteronomy 33:5 unequivocally declares that the ultimate "King in Jeshurun" is the Lord. This emphasizes that Israel's true authority and order derived from God, not from human institutions or military might. This theme is foundational to Israel's covenant relationship, where obedience to their divine King was paramount for their blessing and success, as highlighted throughout Deuteronomy. The poetic name Jeshurun (יְשֻׁרוּן) is used here as an affectionate and idealized term for Israel, meaning "the upright one" or "the righteous one." It reflects God's desire and expectation for His chosen people to live righteously and in covenant faithfulness. This name, while aspirational and endearing, often stands in poignant contrast to Israel's frequent failings, as seen in Deuteronomy 32:15. Yet, it highlights God's enduring hope and purpose for them, a theme also echoed in Isaiah 44:2. The gathering of "the heads of the people [and] the tribes of Israel" signifies the unity and organized structure of the nation under God's kingship. It portrays a people divinely assembled and governed, emphasizing the importance of corporate obedience and communal identity in their relationship with God. This unity was essential for their collective mission to inherit and live in the Promised Land.
Exposition and Analysis
Key Word Analysis
This unique and symbolic name for Israel, derived from the root יָשָׁר (yashar) meaning "upright," serves as an affectionate and idealized appellation. It portrays Israel not merely as a historical nation but as God's chosen people called to moral rectitude and covenant faithfulness. Its use here underscores God's enduring love and His aspiration for Israel to live in alignment with His righteous character.
In this pre-monarchical context, "king" unequivocally refers to God Himself. This term asserts the Lord's absolute sovereignty and supreme authority over Israel, establishing a theocratic framework where divine will is the ultimate law and source of governance. God's kingship is presented as the foundational bedrock of Israel's national identity, security, and order.
This verb signifies the act of assembling for a specific purpose. In the context of the "heads of the people and the tribes of Israel" being "gathered together," it emphasizes the intentional, unified, and divinely ordered convocation of the entire nation. This gathering highlights the corporate nature of Israel's identity and their collective submission to God's kingship, particularly as they stood united before entering the Promised Land.
Verse Breakdown
"And he was king in Jeshurun"
This clause identifies the "he" as God, the Lord of Israel. The phrase declares God's sovereign rule over His people, referred to by the affectionate and idealized name "Jeshurun." It asserts that God's kingship is not merely theoretical but active and established among them, providing their true leadership, law, and order. This statement sets the theological foundation for Israel's unique status as a nation under divine governance.
"when the heads of the people [and] the tribes of Israel were gathered together"
This describes the setting and participants in God's kingship. The "heads of the people" refers to the leaders, elders, and representatives, while "the tribes of Israel" encompasses the entire nation, united in their tribal structure. Their being "gathered together" signifies a formal assembly, likely for covenant renewal or a significant national declaration. This gathering under God's kingship emphasizes national unity, corporate identity, and collective submission to divine authority, particularly as they stood on the precipice of entering the Promised Land.
Literary Devices
Deuteronomy 33:5 employs several significant literary devices that enrich its meaning. The most prominent is the use of Poetic Appellation with "Jeshurun," an endearing and idealized name for Israel that highlights God's hopeful and loving perspective on His chosen people, despite their historical shortcomings. This term functions as a powerful reminder of Israel's divine calling to be "upright." Furthermore, the declaration that "he was king" utilizes Metaphor, portraying God in the role of a sovereign monarch. This metaphor is crucial in a pre-monarchical context, establishing God's supreme authority as the true ruler of Israel. Finally, the phrase "the heads of the people [and] the tribes of Israel" serves as a form of Merism or Synecdoche, where two distinct parts are mentioned to represent the entire unified body of the nation. This emphasizes the comprehensive and collective nature of Israel's submission to God's kingship, signifying national unity and divine order.
Theological and Thematic Connections
Deuteronomy 33:5 powerfully articulates the theological core of Israel's identity: a nation whose ultimate King is the Lord Himself. This divine kingship is not merely a political arrangement but a fundamental aspect of their covenant relationship, wherein God's sovereignty provides their law, their protection, and their very purpose. This verse sets a crucial precedent for understanding all subsequent leadership in Israel, including the human monarchy, which was always meant to be subservient to God's ultimate rule. It underscores the ideal of a righteous and unified people living in obedience to their divine King, a theme that resonates throughout the Old Testament and finds its ultimate fulfillment in the New.
Reflection and Application
Deuteronomy 33:5 calls believers today to a profound recognition of God's enduring kingship, not just over ancient Israel but over all creation and, intimately, over His people. Just as Israel was called to be "Jeshurun," the "upright one," under God's direct rule, so too are Christians called to live righteously, reflecting the character of their King, Jesus Christ. This means submitting every area of our lives—our thoughts, actions, and aspirations—to His sovereign will. The unity of "the heads of the people and the tribes of Israel" under God's kingship also serves as a powerful model for the Church. We are called to be a unified body, diverse in gifts and roles but bound together by our common allegiance to Christ, striving together for His purposes in the world. Our corporate gatherings, whether for worship, teaching, or fellowship, should be expressions of this unified submission to our divine King, fostering a sense of shared identity and mission.
Questions for Reflection
FAQ
Who is "he" in Deuteronomy 33:5?
In Deuteronomy 33:5, "he" refers to God, the Lord of Israel. While Moses is the speaker of the blessing, the context of the preceding verses (e.g., Deuteronomy 33:2-4 describing God's coming from Sinai and His love for His people) clearly indicates that the subject of divine kingship is the Lord Himself. This verse asserts God's direct and sovereign rule over the nation of Israel, even before they had a human king. His kingship is foundational to their covenant relationship and national identity.
What is the significance of the name "Jeshurun"?
"Jeshurun" (יְשֻׁרוּן, Yᵉshurûwn) is a poetic and affectionate name for Israel, derived from the Hebrew root yashar, meaning "straight" or "upright." It signifies God's ideal vision for His people—a nation characterized by moral integrity, righteousness, and faithfulness to His covenant. While Israel often failed to live up to this ideal, the use of "Jeshurun" here and in other passages (e.g., Deuteronomy 32:15, Isaiah 44:2) reflects God's enduring love, His covenant promises, and His hopeful expectation for His chosen people to live in alignment with His divine standards. It's a term of endearment that highlights Israel's unique status and calling.
How does this verse relate to Israel's later desire for a human king?
Deuteronomy 33:5 establishes God as Israel's true and ultimate King, a theological truth that preceded and profoundly influenced the later establishment of a human monarchy. When Israel later demanded a human king, as recounted in 1 Samuel 8, it was viewed by God and Samuel as a rejection of God's direct kingship over them. While God permitted a human king, the ideal remained that this earthly ruler would serve as a vice-regent, ruling under God's supreme authority and according to His laws. The tension between God's divine kingship and the human monarchy remained a central theme throughout Israel's history, with prophets often reminding kings and people alike that the Lord was their true sovereign.
Christ-Centered Fulfillment
Deuteronomy 33:5, declaring God as "king in Jeshurun" over a gathered and unified Israel, finds its profound Christ-centered fulfillment in the person and work of Jesus Christ. Jesus is the ultimate King, not merely of a single nation, but of a spiritual kingdom that transcends all earthly boundaries. He is the true "Jeshurun," the perfectly "upright one," who perfectly embodied righteousness and covenant faithfulness, unlike the often wayward Israel. Through His atoning sacrifice and resurrection, Christ establishes His reign, delivering believers from the domain of darkness and transferring them into the kingdom of His beloved Son. The Church, composed of believers from every tribe and tongue, becomes the new "gathered people," unified under Christ as its supreme Head. He is the one who gathers His people, not just for a physical inheritance, but for an eternal spiritual inheritance. As 1 Peter 2:9 proclaims, believers are now a "chosen race, a royal priesthood, a holy nation, a people for God's own possession," fulfilling the ideal of Jeshurun under the perfect kingship of Christ, whose throne is forever and ever.