Deuteronomy 33:1

_AND THIS IS THE BLESSING, WHEREWITH MOSES THE MAN OF GOD BLESSED THE CHILDREN OF ISRAEL BEFORE HIS DEATH._ This is the blessing, wherewith Moses ... blessed the children of Israel. Conformably to what was alluded to formerly (see the note at Deuteronomy 31:24), some writers maintain that this chapter was put in a written record by a writer subsequent to, or at least other than, Moses. Kennicott, who espouses this view, supports it on the following grounds: (1) Because in this Book of Deuteronomy, Moses usually speaks of himself in the first person, while here the third is assumed. (2) Because, although "man of God" was an epithet applied to a prophet (1 Samuel 2:27), Moses was not likely to assume so high-sounding an epithet to himself. (3) Because the recorder

1._And this is the blessing. _The bitterness of the Song was seasoned, (304) as it were, by this palliative, wherein Moses left a testimony with respect to God’s future and perpetual grace, as if depositing an inestimable treasure in the hands of the people. For, as God, after the deliverance of His people, and the giving of the Law, renewed the covenant which Jacob had testified of and proclaimed, so Moses was, as it were, their second father, to ratify anew its blessings, lest the memory of them should ever be lost. In order to beget confidence in his benedictions, he commences by magnifying his vocation before he proceeds to them; for, although the word _benediction _is equivalent to a prayer for success, yet must it be borne in mind that Moses does not here pray in the ordinary manner, like a private person, in such a way as fathers are wont to offer supplications for their children;...

1-5 To all his precepts, warnings, and prophecies, Moses added a solemn blessing. He begins with a description of the glorious appearances of God, in giving the law. His law works like fire. If received, it is melting, warming, purifying, and burns up the dross of corruption; if rejected, it hardens, sears, pains, and destroys. The Holy Spirit came down in cloven tongues, as of fire; for the gospel also is a fiery law. The law of God written in the heart, is a certain proof of the love of God shed abroad there: we must reckon His law one of the gifts of his grace....

CHAPTER XXXIII _Moses delivers a prophetical blessing to the children of_ _Israel_, 1. _The introduction_, 2-5. _Prophetic declarations concerning_ Reuben, 6; _concerning_ Judah, 7; _concerning_ Levi, 8-11; _concerning_ Benjamin, 12; _concerning_ Joseph, 13-17; _concerning_ Zebulun, 18, 19; _concerning_ Gad, 20, 21; _concerning_ Dan, 22; _concerning_ Naphtali, 23; _concerning_ Asher, 24, 25....

The title “the man of God” in the Old Testament is one who is favored with direct revelations, but not necessarily an official prophet. The occurrence of the title here is no doubt a token that the Blessing was not, as was the Song, transcribed by Moses himself. Compare Deuteronomy 31:27....

EXPOSITION MOSES' BLESSING. Before ascending Mount Nebo, to take a view of the land he was not permitted to cuter and then to die, Moses took farewell of the people he had so long guided and ruled, by pronouncing on them a blessing in their several tribes. This blessing was probably spoken on the same day as the song recorded in the preceding chapter, and to the same assembly. The one may be regarded as the counterpart of the other. In the song, Moses dwells chiefly on the calamities that were to befall the people because of their apostasy; in the blessing, he depicts the benefits that were to be enjoyed by them through the Divine favor. The tone of the one is somber and minatory; the tone of the other is serene and cheering. The one presents the darker side, the other the brighter side, of Israel's fortunes. Both were fitting utterances for the occasion: the one the farewell warning, t...

AND THIS IS THE BLESSING WHEREWITH MOSES THE MAN OF GOD BLESSED THE CHILDREN OF ISRAEL BEFORE HIS DEATH. Namely, what is related in the following verses, this being the general title to the chapter: Moses is called "the man of God", being raised up of God, and eminently qualified by him with girls for the work he was called unto, and by whom he was inspired to say what is after expressed: it is a title given to prophets, 1 Samuel 9:6; and so Onkelos here paraphrases it, "Moses the prophet of the Lord,'' and Aben Ezra observes, that this is said to show that he blessed Israel by a spirit of prophecy, and which he did a little before his death, when very near it; and, as the same writer says, on the very day of his death....

3. THE BLESSING OF MOSES Chapter S 32:44-33:29 _ 1. Introduction (Deuteronomy 32:44)_ 2. Jehovah's manifestation (Deuteronomy 33:1) 3. The blessing of Reuben, Judah and Levi (Deuteronomy 33:6) 4. The blessing of Benjamin and Joseph (Deuteronomy 33:12) 5. The blessing of Zebulon and Issachar (Deuteronomy 33:18) 6. The blessing of Gad, Dan, Nephtali and Asher ...

DEUTERONOMY 33. THE BLESSING OF MOSES. Of this poem (quite unconnected with the context) the following statements may be made: (_a)_ It was composed during the prosperous reign of Jeroboam II (786- 746 B.C.) A date after the disruption is required by Deuteronomy 33:7; a period of prosperity by Deuteronomy 33:13. Prior to 786 B.C. Israel had been ruled by petty kings, and after 746 B.C. the Northern Kingdom had a long and disastrous struggle with Damascus. (_b)_ The writer belonged to the Northern Kingdom, and therefore gives far more prominence to Israel (Joseph) than to Judah. (_c)_ He was a member of the priestly class (Deuteronomy 33:8). Accepting the above conclusions, it follo

THIS. Moses' tenth (and last) address. See note on Deuteronomy 1:1. BLESSING. To be distinguished from the Song. THE MAN OF GOD. First occurrence. See App-49. GOD. Hebrew. _Elohim._ App-4. CHILDREN. sons....