Deuteronomy 33

AND this is the blessing, wherewith Moses the man of God blessed He is said to bless them ministerially, partly by praying to God with faith for his blessing upon them, partly by foretelling the blessings which God would confer upon them: for the Prophers are oft said to do what they foretel should be done, as Gen. 49. 7. Ier. 1. 10. Ezek. 43. 3. Hos. 6. 5. And Moses calls himself here the man of God, i. e. the servant or prophet or minister of God, as this phrase signifies, 1 Sam. 9. 6, 7. 1 Tim. 6. 11. to acquaint them that the following prophecies were not his own inventions, but divine inspirations. the children of Israel (i. e) The several tribes: only Simeon is omitted, either 1. in detestation of their parent Simeon his bloody and wicked carriage, for which Iacob also gives that tribe a curse rather than a blessing, in Gen. 49. But as for Levi, who is joyned with him in that censure and curse, Gen. 49. 5, 6, 7. he is here separated from him and exempted from that curse and blessed with an eminent blessing for a singular and valuable reason expressed here v. 8, 9. whereas Simeons tribe had been so far from expiating their fathers crime that they added new ones, their Prince being guilty of another notorious crime, Numb. 25. 6, 14. and his tribe too much concurring with him in such actions, as Interpreters gather from the great diminution of the numbers of that tribe, which were 59300 in Num. 1. 23. and but 22200 in Num. 26. 14. which was near 40 years after. Or 2. because that Tribe had no distinct inheritance, but was to have his portion in the Tribe of Iudah, as he had Ios. 19. 1. and therefore he must needs partake with them in their blessings. before his death.

And he said, The LORD came To wit, to the Israelites, i. e. manifested himself graciously and gloriously among them. from Sinai (i. e.) Beginning at Sinai, where the first and most glorious appearance of God was, and so going on with them to Seir and Paran. Or, to Sinai, the particle, mem, oft signifying, to, as is evident by comparing Isa. 59. 20. with Rom. 11. 26. 1 King. 8. 30. with 2 Chron. 6. 21. and 2 Sam. 6. 2. with 1 Chron. 13. 6. See also Gen. 2. 8. and 11. 2. and 13. 11. 1 Sam. 14. 15. Or, in Sinai, mem being oft put for beth, in, as Exod. 25. 18. Deut. 15. 1. Iob 19. 26. Psal. 68. 29 and 72. 16., and rose up He appeared or showed himself, as the Sun does when it riseth. from Seir (i. e.) From the mountain or land of Edom, which is called Seir, Gen. 32. 3. and 36. 8. Deut. 2. 4. to which place the Israelites came Num. 20. 14, &c. and from thence God led them on towards the land of promise, and then gloriously appeared for them in subduing Sihon and Og before them and given their countries unto them. Which glorious work of Gods is particularly celebrated Iudg. 5 4. But because the land of Seir or Edom is sometimes taken more largely, and so reacheth even to the Red-sea, as appears from 1 King. 9. 26. and therefore mount Sinai was near to it, and because Paran, which here follows, was also near Sinai, as being the next station into which they came from the wilderness of Sinai, Numb. 10. 12. all this verse may belong to Gods appearance in mount Sinai, where that glorious light which shone upon mount Sinai directly did in all probability scatter its beams into the adjacent parts, such as Seir and Paran were, and so this is only a Poetical and Prophetical variation of the phrase and expression of the same thing in diverse words, and Gods coming or rising or shining from or to or in Sinai and Seir and Paran note one and the same illustrious action of God appearing there with ten thousands of his Saints or holy Angels, and there giving a fiery law to them, as it here follows. And this interpretation may receive some strength from Hab. 3. 3. where this glorious march of God before his people is remembred, only Teman, which signifies the South is put for Seir, which is here, possibly to signify, that that Seir which is here mentioned was to be understood of the Southern part of the country of Seir or Edom, which was that part adjoyning to the Red Sea. Others refer this of Seir to the brasen Serpent, that eminent type of Christ, which was erected in this place. unto them: he shined forth from mount Paran A place where God eminently manifested his presence and goodness both in giving the people flesh which they desired, and in appointing the 70 Elders and pouring forth his Spirit upon them, Num 11. Though the exposition mentioned in the foregoing branch may seem more probable., and he came with ten thousands of Saints (i. e.) With a great company of holy Angels, Psal. 68. 17. Da.... 7. 10. which attended upon him in this great and glorious work of giving the law, as may be gathered from Act. 7. 53. Gal. 3. 19. Heb. 2. 2. and 12. 22.: from his right hand Which both wrote the law and gave it to men. An allusion to men who ordinarily write and give gifts with their right, and not with their left, hand. went a fiery law The law is called fiery, partly because it is of a fiery nature, purging and searching and inflaming, for which reasons Gods word is compared to fire, Ier. 23. 29. partly to signify that fiery wrath and curse which it inflicteth upon sinners for the violation of it. 2 Cor. 3. 7, 9. and principally because it was delivered out of the midst of the fire, Exod. 19. 16, 18. Deut. 4. 11. and 5. 22, 23. for them.

Yea, he loved the people (i. e.) The tribes of Israel, which are called People, Gen. 48. 19. Iudges 5. 14. Act. 4. 27. The sense is, This Law, though delivered with Fire and Smoke and Thunder, which might seem to portend nothing but hatred and terrour, yet in truth it was given to Israel in great love, as being the great mean of their temporal and eternal Salvation. And although God shows a general and common kindness to all men, yet he loved this people in a singular and peculiar manner.: all his saints All Gods Saints or holy ones, i. e. his People, as they are now called, the people of Israel, who are all called holy, Exod. 19. 6. Num. 16. 3. Deut. 7. 6. Dan. 7. 25. and 8. 24. and 12. 7. because they all professed to be so and were obliged to be so and many of them were such. Though some appropriate this to the true Saints in Israel. are in thy hand Or, were in thy hand, i. e. under Gods care to protect and direct and govern them, as that phrase signifies, Numb. 4. 28, 33. Ioh. 10. 28, 29. These words are spoken to God, and for the change of persons, his and thy, that is most frequent in the Hebrew tongue. See Dan. 9. 4. This clause may further note Gods kindness to Israel in upholding and preserving them when the fiery law was delivered, which was done with so much dread and terrour, that not only the people trembled and were ready to sink under it, Exod. 20. 18, 19. but even Moses himself did exceedingly fear and quake, Heb. 12. 21. But in this fright God sustained both Moses and the people in or by his hand, whereby he in a manner hid and covered them that no harm might come to them by this terrible apparition., and they sat down at thy feet Like Scholars to receive instructions and counsels from thee. He alludes either 1. To the manner of disciples among the Jews who used to sit at their masters feet, Luk. 10. 39. Acts 22. 3. See also Gen. 49. 10. 2 King. 4. 38. But it is doubtful whether this custom was so antient as Moses. Or 2. To the place where the people waited when the Law was delivered, which was at the foot of the mount.: every one shall receive of thy words The people, easily understood from the foregoing words, did or will receive or submit to thy instructions and it commands. This may respect either 1. The peoples promise when they heard the Law, that they would hear and do all that was commanded, Deut. 5. 27. Or 2. The peoples duty to do so. 3. The peoples priviledge that they were admitted to receive so great a priviledge as the words and Laws of God were..

Moses commanded us a law Moses speaks this of himself in the third person, which is very usual in the Hebrew language., even the inheritance of the congregation of Jacob The Law is called their Inheritance, partly because the obligation of it was hereditary passing from Parents to their Children, and partly because this was the best part of all their inheritance and possessions, the greatest of all those gifts and favours which God bestowed upon them..

And he was king Moses was their King, not in Title, but in reality, being under God, their supream and uncontroulable Governour, and Lawgiver. Though the word oft signifies only a prince or chief Ruler, as Iudg. 19. 1. Ier. 19. 3. and 46. 25. in Jeshrun (i. e.) In Israel, so called Deut. 32. 15., when the heads of the people, and the tribes of Israel were gathered together When the Princes and People met together for the management of publick affairs, Moses was owned by them as their King and Lawgiver, and he directed and ruled them as their superiour. This he says to show that the people approved of and consented to the Authority and Laws of Moses..

Let Reuben live, and not die, and let not his men be few Though Reuben deserve to be cut off or greatly diminished and obscured, according to Iacobs prediction, Gen. 49. 4. Yet God will spare them and give them a name and portion among the Tribes of Israel, and bless them with increase of their numbers..

And this is the blessing of Judah: and he said, Hear, LORD, the voice of Judah (i. e.) God will hear his prayer for the accomplishment of those great things promised to that Tribe, Gen. 49. 8, 9, 10, 11. This implies the delayes and difficulties Iudah would meet with herein, which would drive him to his prayers, and that those prayers should be crowned with success., and bring him unto his people Either 1. When he shall go forth to Battel against Gods and his Enemies and shall fall fiercely upon them, as was foretold, Gen. 49. 8, 9. bring him back with honour and victory and safety to his people, i. e. either to the rest of his Tribe who were left at home when their brethren went to Battel: or to his brethren the other Tribes of Israel. Or 2. When that Tribe shall go into captivity, let them not be always kept in captivity, as the ten Tribes are like to be, but do thou bring him again to his people. Or 3. As thou hast promised the gathering of the people to him, even to the Shiloh, who was to come out of his loyns, Gen. 49. 10. so do thou bring him, i. e. the Messias, who may be understood out of that parallel prophesie, and who may be here called Iudah, because he was come from him, as he is for that reason called David in divers places, to his people, i. e. to that people which thou hast given to him. Or 4. Bring him in, to wit, as Prince and Governour, as thou hast promised Gen. 49. to his people, i. e. to thy people of Israel, now to be reckoned as his people, because of their subjection to him. Or rather 5. Bring him in to his people, to that people which thou hast promised and given to him, i. e. to that portion of Land which thou hast allotted to him, settle him in his possession: the people or inhabitants being here put for the Land inhabited by them, as the Israelites are told they should possess the Nations or people of Canaan, Deut. 11. 23. and 12. 2. i. e. their Land, as it is explained, Deut. 17. 14. and 30. 18. for the people they were not to possess but to dispossess and to root out.: let his hands be sufficient for him This Tribe shall be so numerous and potent and valiant that it shall suffice to defend it self without any aid either from forreign Nations or from other Tribes; as appeared when this Tribe alone was able to grapple with nine or ten of the other Tribes., and be thou an help to him from his enemies Thou wilt preserve this Tribe in a special manner, so as his enemies shall not be able to ruine it, as they will do other Tribes, and that for the sake of the Messias who shall spring out of it..

And of Levi he said, Let thy Thummim and thy Urim be with thy holy one The Thummim and the Urim, which are thine, O Lord by special institution and consecration, by which he understands the Ephod in which they were put, Exod. 28. 30. by a synecdoche and the High-Priesthood, to which they were appropriated, by a Metonymie, and withal the gifts and graces signified by the Urim and Thummim, and necessary for the discharge of that highoffice, shall be with thy holy one, i. e. with that Levite, that Priest, which thou hast consecrated to thy self, and which is holy in a more peculiar manner than all the people were, i. e. The Priesthood shall be confined to and continued in Aarons Family., whom thou didst prove This seems added by way of anticipation, Although thou didst try him, and rebuke him, and shut him out of Canaan for his miscarriage about fetching water out of the rock, yet thou didst not therefore take away the Priesthood from him. at Massah Not at that Massah mentioned Exod. 17. which is also called Meribah where neither Moses nor Aaron are reproved, nor is Aaron so much as named, but at that other Meribah, Numb. 20. where this is expressed, which as it is called by one of the names of that place, Exod. 17. to wit, Meribah, Numb. 20. so it may be here called by its other name, Massah; and well may the same names be given to those two places, because the occasion of them was in a great measure one and the same. Though this place may be otherwise rendred, whom thou didst try in trying or with tryal, i. e. whom thou didst exactly and thoroughly try, such repetitions being very frequent and elegant in the Hebrew language. And it may be observed, that in the Hebrew text here are two several prepositions, though the English translation render them both by at, here, beth, in or with, and in the next branch, al, at or near or concerning the waters of Meribah; which may seem to intimate that the former is not the name of the place as the latter is: why else should they not have been expressed by the same preposition?, and with whom thou didst strive Or, contend, i. e. whom thou didst reprove and chastise, as that phrase signifies, Isa. 49. 25. Ier. 2. 9. at the waters of Meribah;

Who said unto his father, and to his mother, I have not seen him (i. e.) I have no respect unto them, for so knowledge is oft used, as Iob 9. 21. Prov. 12. 10, 11. 1 Thess. 5. 12. The sense is, who followed God and his command fully, and executed the judgment enjoyned by God without any respect of persons, Exod. 32. 26, 27. This seems better than to refer it, either to their not mourning for their next kindred, for that was allowed to all but the High-Priest in case of the Death of Father or Mother, and that was only a ceremonial rite and no matter of great commendation; or to their impartiality in executing the judgments committed to them, Deuteronomy 17. 9. of which they had as yet given no considerable proof., neither did he acknowledge his brethren, nor knew his own children: for they have observed thy word, and kept thy covenant (i. e.) When the rest broke their covenant with God by that soul sin of Idolatry with the calf, that Tribe kept themselves more pure from that infection, and adhered to God and his Worship and Service, as appears from Exod. 32. 26, 28. Compare Mal. 2. 6, 7..

They (i. e.) The Priests and Levites. shall teach Jacob thy judgements, and Israel thy law: they shall put incense before thee (i. e.) Upon thine Altar of incense which stood before the Ark, the place of Gods special presence., and whole burnt-sacrifice upon thine altar.

Bless, LORD, his substance (i. e.) His outward estate, as Deut. 8. 18. because he has no inheritance of his own and therefore wholly depends upon thy blessing. Or, His Host or Army, as the word is used Ezek. 37. 10. The Priests that attended upon Gods service in the Tabernacle or Temple are oft compared to an host or army in regard of their exquisite order and courses and constant watches there. See Numb. 4. 3., and accept the work of his hands (i. e.) All his holy administrations which he fitly calls the works of his hands, either more largely, the hand, one great instrument of action being put for all the rest: Or because a great part of the service of the Levites and Priests was done by the labour of their hand and body, whereas the service of Evangelical Ministers is more spiritual and heavenly., smite through the loins of them that rise against him He prayes thus earnestly for them, partly because he foresaw they who were to teach and admonish, and reprove, and chastise others would have many enemies, Ier. 15. 10. Amos 5. 10. and partly because they were under God, the great preservers and upholders of Religion, and their Enemies were the Enemies of Religion it self, as is evident from the history of the Old Testament., and of them that hate him, that they rise not again.

And of Benjamin he said, The beloved of the LORD (i. e.) This beloved Tribe, so called partly in allusion to their Father Benjamin who was the beloved of his Father Iacob: and partly because of the love and kindness of God towards this Tribe appeared both in this, that they dwelt in the fattest and best part of the Land, as Iosephus affirms, and especially in the following priviledge. shall dwell in safety by him (i. e. Shall have his lot nigh unto Gods Temple, which was both a singular comfort and safeguard to him., and the LORD Who may well be understood here because he was expressed in the former member. shall cover him all the day long Shall protect that Tribe continually while they cleave to him., and he shall dwell between his shoulders The Lord shall dwell, i. e. his Temple shall be placed, between his shoulders, i. e. in his portion, or between his borders, or sides as the word Shoulder is oft used, as Exod. 28. 7. Numb. 34. 11. Ios. 15. 8, 10. Ezek. 47. 1, 2. And this was truly the scituation of the Temple, on both sides whereof was Benjamins portion, and though mount Sion was in the Tribe of Iudah, yet mount Moriah, on which the Temple was built, was in the Tribe of Benjamin..

And of Joseph he said, Blessed of the LORD be his land His portion shall be excellent and endowed with choice blessings from God, as it here follows., for the precious things of heaven i. e. The pretious fruits of the Earth brought forth by the influences of Heaven, the warmth of the Sun, and the Rain which God will send from Heaven., for the dew, and for the deep that coucheth beneath The sweet springs of water bubbling out of the Earth:

And for the precious fruits brought forth by the sun Which opens and warms the Earth, cherisheth and improveth and in due time ripeneth the seeds and fruits of the Earth., and for the precious things put forth by the moon Which by its moisture refreshes and promotes them. Heb. Of the Moons, or moneths, i. e. which it bringeth forth in the several Moneths or Seasons of the year..

And for the chief things of the ancient mountains, and for the precious things of the lasting hills (i. e.) The excellent fruits, as Grapes, Olives, Figs, &c. which delight in Mountains, growing upon, or the pretious Minerals contained in, their mountains and hills called antient and lasting, i. e. such as have been from the beginning of the world, and likely to continue to the end of it, in opposition to those hills or mounts which have been cast up by the wit of man:.

And for the precious things of the earth And in general for all the choice fruits which that Land produceth in all the parts of it, whether Hills or Valleys., and ness thereof i. e. The Plants and Cattle and all Creatures that grow, increase, and flourish in it., and for the good will of him that dwelt in the bush For all other effects of the good will and kindness of God who not long since did for a time dwell or appear in the bush to me in order to the relief of his people, Exod. 3. 2.: let the blessing come upon the head of Joseph i. e. Of Iosephs posterity., and upon the top of the head of him that was separated from his brethren.

His glory is like the firstling of his bullock In whose countenance there is a kind of awful Majesty and comely generosity, as Tully, Aelian, &c. observe. This seems to note the Kingdom which Ephraim should obtain in Ieroboam and his Successours., and his horns are like the horns of unicorns His strength and power shall be very great., with them he shall push the people (i. e.) All that shall oppose him, and particularly the Canaanites. together, to the ends of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Manasseh Though Manasseh be now more numerous, yet Ephraim shall shortly outstrip him, as was foretold, Gen. 48. 29.. i (i. e.) Of the Land of Canaan.

And of Zebulun he said, Rejoyce Thou shalt prosper and have cause of rejoycing. Zebulun, in thy going out Either 1. To war as this phrase is oft used, as Gen. 14. 18. which was in part verified, Iudg. 5. 18. or 2. To Sea, in way of Traffick, because their portion lay near the Sea. Or both may be joyned, and in both respects his course is opposite to that of Issachar, who was a lover of peace and pasturage. See Gen. 49. 14, 15., and Issachar Who is here joyned with Zebulun, both because they brethren by Father and Mother too, and because their possessions lay near together. in thy tents (i. e.) Thou shalt give thy self to the management of Land and Cattle, living quietly in thy own possessions, disliking the troubles of war and of merchandise. So the phrase is used, Gen... 27. Ios. 22. 4. Iudg. 5. 24. and 7. 8..

They Either 1. Zebulun and Issachar. Or rather 2. Zebulun only, as the following matter shows, and it was Zebulun that Moses takes more special notice of ver. 18. bringing in Issachar only by the by in conjunction with him or in opposition to him. And so having dispatched Issachar in two words, he returns to Zebulun, a more active Tribe. shall call the people (i. e.) The Gentiles, either those of Galilee, which was called Galilee of the Gentiles, who were their Neighbours, or people of other nations, with whom they had commerce, which they endeavoured to improve in persuading them to the true God and his Worship and Service. unto the mountain (i. e.) To the Temple, which Moses knew was to be seated upon a mountain., there they shall offer sacrifices of righteousness (i. e.) Such as God requires and Righteousness obligeth them to offer. Their trafficking abroad with Heathen nations shall not make them forget or neglect their duty at home, nor shall their distance from the place of sacrifices hinder them from coming to it to discharge that duty.: for they shall suck of the abundance of the sea They shall grow rich by the traffick of the sea, and their riches shall not make them the worse as they do others, but they shall consecrate themselves and their riches to the service of God., and of treasures hid in the sand Such pretious things as either 1. Are contained in the sand of the sea and Rivers, in which sometimes there is mixed a considerable quantity of Gold and Silver. Or 2. Such as grow in the Sea or are fetched from the sandy bottom of it, as pearls, coral, ambergrease, &c. Or 3. Such as being cast into the Sea by shipwrack are cast up upon the shore by the workings of the Sea, and thence taken either by merchants, or by the people that live upon the Sea-Coast..

And of Gad he said, Blessed be he that enlargeth Gad By praising God for enlarging Gad he supposeth the ground of these praises, that God would enlarge Gad, i. e. either 1. enlarge his Territories: which seems needless, because they had a very large portion now when Moses uttered these words. Or 2. bring him out of his straits and troubles, which he was likely to be oft engaged in, because he was encompassed with potent Enemies. And in this sense the phrase is used Ps. 4. 2. compare Ps. 31. 8. and 118. 5. One instance of the fulfilling hereof we have Iudg. 11.: he dwelleth as a lion (i. e.) Safe and secure from his Enemies, and terrible to them when they rouse and molest him. See 1 Chron. 5. 18, &c. and 12. 8., and teareth the arm with the crown of the head (i. e.) Utterly destroys his Enemies, both the head, the seat of the crown, their dignity and principality, and the Arm, the subject of strength and instrument of action, both chief Princes, and their instruments and subjects..

And he provided the first part The first-fruits of the Land of promise, the country of Sihon, which was first conquered, which he is said to provide for himself, because he desired and so obtained it of Moses, Numb. 32. for himself, because there in a portion of the law-giver (i. e.) Of Moses whose portion this is called, either because this part of the Land beyond Iordan was the only part of the Land which Moses was permitted to enter upon: or because it was given to him by Moses, whereas the portions beyond Iordan were given to the several Tribes by Ioshua according to the direction of the lot. was he seated Heb. hid or protected: for their Wives and Children were secured in their Cities, whilest many of their men went over to the war in Canaan., and he came with the heads of the people (i. e.) He went, or he will go (the preter tense being put for the future after the manner of the Prophets) to wit, to the war in Canaan, with the Princes, or Captains, or Rulers of the People of Israel, i. e. under their command and conduct, as indeed they did, or with the first of the people, or, in the front of the people, as the Syriack renders it, for this tribe and their brethren whose lot fell beyond Iordan, were to march and did march into Canaan before their brethren, as it is expressed Ios. 1. 14. And the Hebrew word rosch oft signifies the beginning or first of a thing., he executed the justice of the LORD, and his judgment with Israel (i. e.) He did or will execute the just iudgment of God against the Canaanites, as the rest of the Israelites did, he will joyn in the war against them, as he promised to do Numb. 32. 27, &c. and actually did, Ios. 1. 14..

And of Dan he said, Dan is a lions whelp (i. e.) Couragious and generous and strong and successeful against his Enemies.: he shall leap from Bashan Or, which leapeth from Bashan: for this clause seems not to belong to the Tribe of Dan, which was at a great distance from Bashan, even at the other end of the Land, and therefore this seems too great a leap for him, and if he did leap so far he should rather be said to take his leap from his own lot in the South of Canaan, and thence to leap not from Bashan, but to Bashan, to fall upon his Enemies there: but it rather is a continuation of the Metaphor, and belongs to the Lion, which is said to leap from Bashan, because there were many and fierce Lions in those parts, see Iudg. 14. 5. whence they used to come forth to prey, and their manner was to leap upon the prey..

And of Naptali he said, O Naptali satisfied with favour Either 1. With Gods favour, as it follows: Or 2. With mens favour or good will, his carriage being peaceable, courteous and obliging, as is intimated, Gen. 49. 21. according to the common Translation, see the notes there., and full with the blessing of the LORD (i. e.) Seated in a pleasant and fertile and happy soil, such as Galilee, (in which their share lay) eminently was, as Iosephus and others report.: possess thou the west and the south Or, the Sea and the South. This is to be understood of the places, that his lot should fall there, for he was rather in the East and North of the Land, but of the pleasures and commodities of the West or of the Sea, which were conveyed to him from his neighbour Zebulun, and of the South, i. e. from the southern tribes and parts of Canaan, which were brought to him down the River Iordan, and both sorts of commodities were given him in exchange for the fruits of his rich soil which he had in great abundance..

And of Asher he said, Let Asher be blessed with children He shall have numerous and those strong and healthful and comely Children. Or shall be blessed or praised of or above the sons, i. e. the other Sons of Israel, or his brethren, as it here follows, i. e. His portion shall fall in an excellent part, where he may have the benefits both of his own fat soil, and of the Sea, by his neighbours, Tyrus and Sidon., let him be acceptable to his brethren By his sweet disposition and winning carriage and communication of his excellent commodities to his brethren he shall gain their affections., and let him dip his foot in oil He shall have such plenty of Oil that he may not only wash his face but his feet also in it. Or, the fatness and fertility of his Countrey may be expressed by oil, as Iob 19. 6. And so it agrees with Iacobs blessing of him, Gen. 49. 20..

Thy shoes shall be iron and brass This may note, either 1. Their great strength by which they should be able to tread down and crush their Enemies, as Christs feet for this very reason are said to be of brass, Revel. 1. 15. Or 2. The mines of Iron and Copper, which were in their portion, whence Sidon their neighbour was famous among the heathens for its plenty of brass, and Sarepta is thought to have its name from the brass and iron, which were melted there in great quantity. Compare Deut. 8. 9. Or 3. The strength of its scituation, and so some antients and moderns render the words, thy habitation or thy enclosure shall be iron and brass, i. e. fortified as it were with walls and gates of iron and brass, being defended by the Sea on one side, by their brethren on other sides, as also by mountains and rivers.: and as thy days, so shall thy strength be (i. e.) Thy strength shall not be diminished with thine age, but thou shalt have the vigour of youth even in thy old age: thy Tribe shall grow stronger and stronger..

There is none like unto the God of Jesurun, who rideth upon the heaven (i. e.) Upon the clouds to succour thee from thence by sending thunder and lightning upon thine enemies. See Psal. 18. 7, &c. and 68. 34. &c. in thy help, and in his excellency Or, in his magnificence i. e. magnificiently gloriously and with great Majesty as well as power. on the skie.

The eternal God is thy refuge Or, thy dwelling-place. Compare Psal. 91. 1., and underneath (i. e.) Under thy arms to hold thee up, as my hands were once held up by Aaron and Hur. He will support and defend thee. Or the meaning is, Though he dwelleth on high, yet he comes down to the earth beneath to assist and deliver thee. are the everlasting arms: and he shall thrust out the enemy from before thee, and shall say, Destroy them (i. e.) Shall give thee not only command and commission, but also power to destroy them, for Gods saying is doing, his word comes with power..

Israel then shall dwell in safety alone Either 1. Though they be alone, and have no confederates to defend them, but have all the world against them, yet my single protection shall be sufficient for them. Or 2. Distinct and separated from all other nations, with whom I will not have them to mingle themselves. See Num. 23. 9. Ezra 9. 1, 2.; the fountain of Jacob (i. e.) The posterity of Iacob, which flowed from him as waters from a Fountain, in great abundance. Compare Psal. 68. 26. Isa. 48. 1. The fountain is here put for the River or Streams which flow from it, as Psal. 104. 10. as the Root is put for the branch. 2 Chron. 22. 10. Isa. 11. 10. Revel. 5. 5. and as Iacob or Israel who is the fountain, is oft put for the children of Israel. Or the eye (for so the Hebrew word oft signifies) of Iacob, i. e. of the people of Israel, and so the sense is, They who now only hear of the Land of promise shall shortly see it, which I am not suffered to do, and shall enjoy it, which is oft signified by seeing, as Psal. 4. 6. and 27. 13. and 34. 13. Eccles. 2. 1. and 3. 13. shall be upon a land of corn and wine: also his heavens (i. e.) Those Heavens or that Air which hangs over his Land. shall drop down dew.

Happy 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 (i. e.) Shall be deceived as to all their vain hopes and confidences of destroying thee or saving themselves, whether grounded upon their own numbers and valour and strong holds, or upon old Prophesies and predictions of success, or upon their Idols. Or, shall lie unto thee, i. e. shall submit themselves to thee, though it be done but feignedly and by constraint, as this phrase is used Psal. 18. 44. & 66. 3. & 81. 15. Possibly this may design the lies and frauds which the Gibeonites would use to deceive them, Ios. 9. 4., and thou shalt tread upon their high places i. e. Thou shalt subdue their greatest princes, and their strongest holds, Deut. 32. 13. and their idols Temples and Worship.. z The giver and preserver of all that excellency, that glory, safety and happiness, which thou hast above all other people, which thou doest not obtain either by or for thy own wisdom or strength or goodness. Or, Thy most excellent sword, i. e. Thy strength and the authour of all thy past or approaching victories.