Deuteronomy 33-34

CHAPTER 33:
           The song of Moses is followed by the blessing of Moses. The style of this chapter is reminiscent of Genesis 49 where Jacob blesses each of his sons before his death. The only notable difference between this passage and that one is that there is no mention of Simeon here. The reason for this is unclear, though the Moody Bible Commentary suggests that this possibly foreshadows the later absorption of the tribe of Simeon into that of Judah after the conquest and settling of the promised land. (Joshua 19:1, 9)
 
            Verses 1-5: The phrase in verse 1, “…before his death…”, as well as the third person perspective of verses 4-5, strongly suggest that this chapter and the next are the two passages of Deuteronomy that were added after Moses’ death.
           
             Verses 2-5 form a type of introduction, portraying God as a savior and gatherer of the descendants of Jacob. He first appeared to the nation of Israel at Mount Sinai (v.2), giving His law to Moses. (v.3-4) (Exodus 19:18-20, Psalm 68:8, 17, Habakkuk 3:3) There is an interesting phrase in verse 2, “…He came with ten thousands of saints…”, which seems to indicate that God was not alone with Moses on Mount Sinai during the giving of the law. This fits with other references in scripture where angelic hosts are seen alongside the presence of God in earthly visitations with men. (Daniel 7:10, Acts 7:53, Revelation 5:11) God, first and foremost, loves His chosen people. (v.3) (Psalm 47:4, Hosea 11:1) The children of Israel are also His saints. (1 Samuel 2:9)
             It was Moses that gave them the law of God. (v.4) (Deuteronomy 4:2, John 1:17, 7:19) Verse 1 states that he “…blessed the children of Israel…”, something that a priest would normally do. Verse 5 refers to Moses as “…king in Jeshurun…”, and indeed the authority and leadership that he exercised over the nation since the exodus from Egypt was similar to that of a monarch. In the final chapter of Deuteronomy, the author states “…there arose not a prophet since in Israel like unto Moses…”. (Deuteronomy 34:10) Because of the prophetic nature of chapter 28, as well as other warnings by Moses scattered throughout this book, the title of prophet makes sense also. These final two chapters of Deuteronomy portray Moses as prophet, priest, and king, three titles that are also given to Jesus Christ. What we see here, therefore, is yet another foreshadowing of the Messiah in the form of Moses, the first – and probably greatest – leader of Israel.
            It's also interesting to note that the proper name, “Jeshurun”, which means “upright one” and is a symbolic name for the nation of Israel, appears only four times in the entire Bible. Three references are here in Deuteronomy, first in chapter 32 and twice here in chapter 33, and the fourth is in Isaiah 44:2. All four references indicate Israel’s chosen and elect status in the eyes of God, regardless of how badly the nation falls away from God into apostasy, idolatry, rebellion, and disobedience.
 
           Verses 6-25: Moses now blesses each tribe in a manner similar to that of Jacob just before his death. Moses desires that Reuben’s descendants not die out. (v.6) This would seem to echo Jacob’s view as well, since he described his firstborn as “…unstable as water…” and condemned him because of his act of incest with Jacob’s handmaid, Bilhah. (Genesis 35:22, 49:3-4) Judah was the first tribe to set out whenever the nation resumed their desert trek, and Jacob described Judah as a powerful military force. (Genesis 49:8) Moses asks God to help them in the coming battles with their enemies in the promised land. (v.7)
          Of the tribe of Levi, Moses reaffirms the role of the priests as the spiritual leaders and defenders of the nation. (v.8-11) Once again, the Urim and the Thummim are mentioned, but no specific description is given of these mysterious objects which the high priest used to determine God’s will in a specific matter for the leaders of Israel. (v.8) Moses also references the Levites’ loyalty to God and their willingness to slay their own families who had disobeyed the LORD in the incident with golden calf. (v.9) (Exodus 32:26, Matthew 10:37, 19:29)
            It’s the responsibility of the Levite priests to teach the law of God to each generation and ensure that all the sacrifices and offerings are done according to that law. (v.10) (Leviticus 1:9, 10:11, Deuteronomy 31:9, Psalm 51:19, Malachi 2:7) They are also to ensure that the temple itself and everything in it is treated with the utmost reverence, and that every daily ritual – such as burning incense – is completed according to God’s instructions in the law. Moses also asks of God to not only bless every work of the Levite’s hands, but also to utterly destroy anyone that rises up in rebellion against the priests in defiance of God and His law. (v.11)
            The tribe of Benjamin will be a refuge and a place of safety for “…the beloved of the LORD…”. (v.12) God Himself “…shall dwell between his shoulders.” This most likely refers to the future site of Jerusalem, in which King Solomon built the temple, which will be in the land allotted to the tribe of Benjamin, among the hills, a.k.a. “shoulders”. (Joshua 15:8, 18:28)
            The tribes of Ephraim and Manasseh receive the longest blessing via the name of Joseph. (v.13-17) Moses asks God to bless their tribes with the fruit of the land, giving them much material wealth. Once again, this echoes Jacob’s blessing of his favorite son. (Genesis 49:22) But Moses also adds a request for strength and power, as indicated by the phrases “…the firstling of his bullock…” and “…the horns of unicorns…” in verse 17. (Numbers 23:22) Not only are those references of might and victory, but the description of “firstling” indicates “firstborn”, another reference to Reuben losing his birthright to Joseph because of his act of incest with Bilhah. (1 Chronicles 5:1)
         Zebulun and Issachar are also given a joint blessing here, same as in Genesis 49:13-15. (v.18-19) Jacob mentions the sea and ships, and Moses echoes this in verse 19, talking about both the mountains as well as the seas and the coastlines. (Exodus 15:17, Psalm 2:6, Isaiah 2:3) The phrase “…sacrifices of righteousness…” is also interesting here, suggesting that one or both of these tribes will be an example to the nation of how best to offer the burnt offerings and sacrifices to the Lord. (Psalm 4:5, 51:19)
           Gad was one of the tribes given a large portion of the territory in the Transjordan, and Moses describes them here as a ferocious lion, executing “…the justice of the LORD…”. (v.21) (Numbers 32:16-17, 1 Chronicles 12:8) They, along with Judah, will be a powerful military force in the coming conquest of the promised land. Moses refers to Dan as a “…lion’s whelp…”, which is how Jacob referred to Judah. (Genesis 49:9) The description of Dan as leaping from Bashan also reinforces Jacob’s view of them. (Genesis 49:16-17, Joshua 19:47)
           Naphtali is “…full with the blessing of the Lord…” and has favor in His sight. (v.23) (Genesis 49:21) Their portion of the land is west of Galilee and south of the Danites. Of Asher Moses asks God to bless with many offspring and material wealth, as indicated by the phrase “…dip his foot in oil…” (v.24) and the iron and brass. (v.25) (Genesis 49:20) He also asks God to give them long life and great might, by which they will be revered among all the other tribes. (v.24-25)
         Verses 26-29: Moses closes his blessing by praising “…the God of Jeshurun…” by describing His many wonderful attributes: His power and glory (v.26), a refuge for His chosen people (v.27), their defender and strength (v.27), and the source of all life and blessings (v.28). Israel is to take joy in the fact that she is favored above all other nations of the earth, for there is no other God like theirs who is their shield and their strength. (v.29) Israel’s enemies will be utterly destroyed, and she will “…dwell in safety alone…”. (v.28) (Genesis 27:28, Exodus 15:11, Numbers 23:9, 33:52, Deuteronomy 4:32, 35, 8:7-8, 9:3, 10:14, 2 Samuel 7:23, Psalm 18:44, 66:3, 68:3, 33-34, 86:8, 90:1-2, 9, 104:3, 144:15, Jeremiah 10:6, 23:6, 33:16)

CHAPTER 34:
             With all of his final acts and duties concluded, Moses now ascends Mount Nebo as previously instructed by God. (v.1) (Deuteronomy 32:48-50) The LORD then supernaturally shows him all of the promised land, from the east at the river Jordan to the western coastline of the Mediterranean Sea, and from the far north at the land that would later be settled by the tribe of Dan to the southern plains of the valley of Jericho and Zoar. (v.2-3) Moses is reminded one last time by God of His promise to Abraham and of His decree to Moses that he is not allowed to cross over into Canaan. (v.4) (Genesis 12:7)
            As I’ve mentioned before, this might seem cruel on the part of God to constantly be reminding Moses of his punishment, especially by giving him an opportunity to view the entire land just before his death. But that is a human reaction, and it ignores the very special and very intimate relationship between God and Moses. (v.10) For obvious reasons, we know that this final act of God in the life of His chosen and treasured servant was an act of grace, not cruelty. God does not behave as we do, for He is holy and perfect. Allowing Moses to see all of the promised land was an act of love and kindness, for it reassured Moses of God’s faithfulness, mercy, and lovingkindness. Moses would pass into eternity knowing that God would keep His promises to His chosen people.
        Following this viewing, Moses dies and is buried by God in a secret location somewhere in or near Moab that has never been revealed to mankind since.(v.5-6) (Jude 9) We know that Moses’ death was not due to any physical ailment or weakness. (v.7) Quite the opposite, in fact. At 120 years old Moses still possessed clear eyesight and excellent physical health. Similar to Enoch, God chose to remove His servant from this world at an appointed time, though not by supernatural translation. Moses did pass away by natural death that was executed by the hand of God, as this passage confirms.
The Israelites mourn for Moses far longer than the customary seven days, indicating the people’s great love for him. (v.8) They also accept Joshua as Moses’ replacement, listening to and obeying him just as they did Moses. (v.9)
          Verses 1, 5-6, and 10-12, give clues that this chapter was not written by Moses but added much later, most likely in the postexilic period following the Jews’ return to the homeland after their captivity in Babylon. One of the reasons given for support of this view is the comment in verse 1 about the tribe of Dan occupying the far north of the promised land. This did not occur until well after the settling and conquering of Canaan, long after Joshua had died. (Judges 18).
          Secondly, Moses is referred to in Deuteronomy 33:1 as “…the man of God…” which is found nowhere else in the Pentateuch. Until that point, he has been referred to as “the servant of the LORD”. “Man of God” is a common phrase and title that is used much in the exilic and postexilic Hebrew texts to refer to a prophet of God.
          Thirdly, the fact that no one remembers where Moses is buried (v.6) indicates that a great deal of time has passed since Moses’ death. It’s very possible that the Israelites knew at the time of his passing where Moses was actually buried, but then as they conquered and settled the promised land the knowledge was subsequently lost in the generations since, especially after the people’s capture and enslavement in Babylon.
          Lastly, the most convincing reason for the argument that this last chapter was a much later addition is verse 10. In order for the statement, “And there arose not a prophet since in Israel like unto Moses…”, to be true, the author has to be able to look back over all the prophets of God over a span of many years and generations. This includes the times of Elijah and Elisha, of Isaiah and Jeremiah, and all the other major and minor prophets. At the time of Moses’ passing, there was no other prophet with whom to compare him, not even during the period of the judges when Israel was constantly falling into disobedience and apostasy. Samuel was the first great man of God and prophet to arise after the period of the judges, and therefore it stands to reason that these final two chapters of Deuteronomy were added to the Hebrew canon following Israel’s return from the Babylonian captivity.
           Deuteronomy, and the Pentateuch, ends on a very hopeful note, both for the Israelites about to enter the promised land, as well as the Israelites who heard the words of this final chapter in the years immediately following the Babylonian captivity. Many scholars and commentators have pointed to verses 10-12 as yet another sign in the Old Testament of the coming Messiah, Jesus Christ. By stating that no other prophet had arisen in Israel like unto Moses, “…whom the Lord knew face to face…”, the author of this final chapter is referencing Moses’ own words (Deuteronomy 18:15, 18-19), and the New Testament writers rightfully saw Jesus as the fulfillment of this prophecy and prediction. (Acts 3:22, 7:37) No other prophet in Israel had the same close, personal relationship with God as Moses was privileged to have. (Exodus 33:11, Numbers 12:8, Deuteronomy 5:4) That’s what made him stand out from all the others that came after, up to the time of Christ.