Verot Habrachas

Parashas Verzos Haberachah

Deuteronomy 33:1 -  34:12

Please pray this

Prayer before reading

Prayer

In the name of Yahushua

Our Messiyah,

I pray for the Spirit of Understanding

The Spirit of Knowledge and

The Spirit of Wisdom

As I read through this Parasha

That the Truth of Torah may

Come forth. Amen

Torah Portion Vezot Habracha is the 54 and last reading from the Torah. The story of VeZo HaBrachat “and this is the blessing” is both the final chapter of the Book of Devarim and the final story in the Torah Scroll. Therefore, according to Kabbalah,this Parasha is the manifestation of the entire Torah.

We always read this story on Simchat Torah at the culminations of the Sukkot and then the following week we beginning with Genesis 1:1. These two Parasha are always read, one after the other.

On the day of Simcha Torah, we receive our potential surrounding light for the year. This surrounding light is our potential light, its contain all the possible light we can achieved from the next Torah cycle. How is it possible for us to receive an entire year supply of light in just one day!

As human, we goes through an yearly cycle just like a living tree. Leviticus 23 defines for us this spiritual cycle. We we adhere to this cycle in details we will received the maximum amount off light reserved for us. When we breaks any of the commandments it also block the flow of light to us.

Simcha Torah, like the Torah is a gift.It is as if a treasure of Light has been set aside for us and all we have to do is tap into it. Anyone who attends this union can enjoy the various light-force of the CREATOR. As each Torah cycle generates a different segment of the perfect light, which the rainbow is an example off.

Moses was a hundred and twenty years old when his journey to perfection came to an end. Moses has assembly all the colors of his rainbow in his life. Torah says that his eye was dim, nor his natural forces abated.

The spiritual achievement that Moses accomplish, led him to being describe as a prophet whom ABBA YAHVEH knew face-to-face; that was quite an achievement for a man who commit murder. Meaning that there is hope for all of us.

The verses in this portion begin with the death of Moses and go on to describe his burial, the process of mourning and the choosing of a new leader.

The Kabbalist say that there is a difference between the prophecy of Moses and the prophecy of the other Prophet combine. Most prophets were literally conduit for the word of the CEATOR. Moses however, he embodies the Word, it was said of his that when he leave the presence of ABBA YAHVEH with the essence of the Light of the Word absorbed into Him. This was how Moses was able to write the word.

Yet Moses has not YET done with the children of Yisrael; he seemed to have taken final leave of them in the close of the foregoing chapter, but still he has something more to say.

He had preached them a farewell sermon, a very profuse and pathetic discourse. After The sermon he had given out a psalm, a long psalm; and now nothing remains but to dismiss them with a blessing; that blessing he pronounces in this chapter in the name of the EL YAHVEH, before he leaves them. 

I.                  He pronounces blessing upon then in what EL YAHVEH had done for them already, especially in giving them His law verse 2-5.

 

II.                He pronounces a blessing upon each tribe, which is both a prayer for and a prophecy of their future. 

1.    Reuben verse 6. 

2.    Judah verse 7. 

3.    Levi verse 8–11. 

4.    Benjamin verse 42. 

5.    Joseph verse 13–17. 

6.    Zebulun and Issachar verse 18, 19. 

7.    Gad verse 20, 21. 

8.    Dan verse 22. 

9.    Naphtali verse 23. 

10.  Asher verse 24, 25. 

III.              He pronounces a general blessed upon the account of what EL YAHVEH would be to them, and do for them if they were obedient verse 26, etc.

Deu 33:1  And this is the blessing with which Mosheh the man of EL YAHVEH blessed the children of Yisra’ĕl before his death. – “The first verse is the title of the chapter: it is a blessing. In the foregoing chapter Moses had spoken out the terrors of YAHVEH against Yisrael 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.

Messiyah’s last work on earth was to bless His disciples (Lu. 24:50), like Moses here, in token of parting as friends. Moses blessed them, as a prophet, a man of YAH. 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 foretells things to come concerning them.

 As a parent to Yisrael; as all good leaders are to their subjects. Jacob upon his death-bed blessed his sons (Gen. 49:1), in conformity to whose spiritual example Moses blesses the tribes that were descended from them, to show that though they had been provoking yet the entail of the blessing was not cut off. The performance blessing immediately before his death would not only be the more likely to leave an everlasting impression upon them, but would be an indication of the legacy of Moses to them, that he desired their happiness, though he must die and not share in it.”

Deu 33:2 And he said, “יהוה  came from Sinai, and rose from Sĕir for them. He shone forth from Mount Paran, and came with ten Thousands of set-apart ones – at His right hand a law of fire for them. – “He begins his blessing with a lofty description of the glorious appearances of EL YAHVEH to them in giving them the Torah, and the great advantage they had by it.

There was a visible and illustrious discovery of the divine majesty, enough to convince and forever silence atheists to awaken and affect those that were most stupid and careless, and to put to shame all secret desires to follow other gods.

His appearance was glorious: YAHVEH 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, 4; Ps. 18:7-9.

The Yerushalayim Targum has a strange gloss upon this, that, "when YAH came down to give the law, HE offered it on Mount Seir to the Edomites, but they refused it, because they found in it, You shall not kill. Then he offered it on Mount Paran to the Ishmaelites, but they also refused it, because they found in it, You shall not steal; and then he came to Mount Sinai and offered it to Yisrael, and they said, All that YAHVEH shall say we will do.’’ I would not have transcribed so groundless a conceit but for the antiquity of it.

His retinue was glorious; he came with his holy myriads, as Enoch had long since foretold that he should come in the last day to judge the world, Jude 14. These were the angels, those chariots of YAHVEH in the midst of which YAHVEH was, on that holy place, Ps. 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, Acts 7:53; Heb. 2:2.

He gave them HIS law, which is, 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.

 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.

It was an instance of the special kindness he had for them: Yea, he loved the people verse 32, and therefore, though it was a fiery law, yet it is said to go for them, that is, in favor to them. The law of YAHVEH written in the heart is a certain evidence of the love of YAHVEH shed abroad there: we must reckon YAH’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 YAHVEH and lived, ch. 4:33. Or it denotes his forming them into a people by HIS law; HE molded and fashioned them as a potter does the clay.

        

They were in his hand to be covered and protected, used and disposed of, as the seven stars were in the hand of Messiyah, Rev. 1:16. YAHVEH has all HIS saints in HIS hand; and, though there are ten Thousands of HIS saints, 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, Jn. 10:28.”

Deu 33:3 Indeed, He loves the peoples, all His set-apart ones are in Your hand. And they, they sat down at Your feet, receiving Your Words. – “He prepared 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 Yisrael sat at the foot of Mount Sinai, and promised to hear and do whatever YAHVEH 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, Ex. 20:19. Every one of then stood ready to receive YAH’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 EL YAHVEH to have opportunity of hearing them again. Jn. 17:26, I have declared thy Name, and will declare it.”

Deu 33:4 Mosheh commanded us a Torah, an inheritance of the assembly of Yaaqob. – “So Yisrael not only received the law, but should still receive it by their prayers, and other lively oracles. The people are taught, in gratitude for the law of The Kingdom, always to keep up an honorable remembrance both of the law itself and of Moses by whom it was given. The children of Yisrael 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.

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, as peculiar to them, and that by which they were distinguished from other nations, who neither had the knowledge of it (Ps. 147:20), nor, if they had, were under those obligations to observe it that Yisrael were under: and therefore, "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.’’

As entailed upon them; for so inheritances are to be transmitted to their posterity.  As their wealth and true treasure. Those that enjoy the Word of YAHVEH 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 MESSIYAH 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 Ps. 119:111.”

Deu 33:5 And He was Sovereign in Yeshurun, when the heads of the people were gathered, the tribes of Yisra’ĕl. – “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.

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 ELOHIM, it went through the hand of Moses.

He was like a king in Yisrael. Having commanded them to obey 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 YAHVEH Himself; HE let then declares Himself their King when HE gave them the law, and HE continued so long as they were Yisrael, an upright people, and till they rejected him, 1 Sa. 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 Yisrael’s, which as ours, divides the power between the king in Yisrael and the heads of the tribes, when they are gathered together.”

Deu 33:6 “Let Re’ubĕn live, and not die, and let his men be numbered.” – “The blessing of Reuben. Though Reuben had lost the honor of his birthright, yet Moses begins with him; for we should not insult over those that are disgraced, nor desire to perpetuate marks of infamy upon any, Though ever so justly fastened at first. Moses desires and foretells.

The preserving of this tribe. Though a frontier tribe on the other side Jordan, yet, "Let it live, and not be either ruined by its neighbors or lost among them.’’ And perhaps he refers to those chosen men of that tribe who, having had their lot assigned them already, left their families in it, and were now ready to go over armed before their brethren, Num. 32:27. "Let them be protected in this noble expedition, and have their heads covered in the day of battle.’’

Let it be a numerous tribe; though their other honors be lost, so that they shall not excel, yet let them multiply.’’ Let Reuben live and not die, though his men be few; "Though he must not expect to flourish (Gen. 49:4), yet let him not perish: Let Reuben live in life eternal, and not die the second death, so Onkelos. Let Reuben live in this world, and not die that death which the wicked die in the world to come, so Jonathan and the Yerushalayim Targum.

Deu 33:7 And this of Yehudah, and he said, “Hear, יהוה , the voice of Yehudah, and bring him to his people. His hands shall fight for him, and You be a help against his enemies.” – “The blessing of Judah, which is put before Levi because our Messiyah sprang out of Judah. The blessing may refer either, to the whole tribe in general. Moses prays for, and prophesies, the great prosperity of that tribe.

That YAHVEH would hear his prayers (see an instance, 2 Chr. 13:14, 15), settle him in his lot, prosper him in all his affairs, and give him victory over his enemies. It is taken for granted that the tribe of Judah would be both a praying tribe and an active tribe. "Master,’’ says Moses, "hear his prayers, and give success to all his undertakings: let his hands be sufficient for him both in husbandry and in war.’’ The voice of prayer should always be attended with the hand of endeavor, and then we may expect prosperity.

It may refer in particular to David, as a type of Messiyah, that YAHVEH would hear his prayers, Ps. 20:1 (and MESSIYAH was heard always, Jn. 11:42), that he would give him victory over his enemies, and success in his great undertakings. See Ps. 89:20 etc. And that prayer that YAHVEH would bring him to his people seems to refer to Jacob’s prophecy concerning Shiloh, That to him should the gathering of the people be, Gen. 49:10.

The tribe of Simeon is omitted in the blessing, because Jacob had left it under a brand, and it had never done anything, as Levi had done, to retrieve its honor. It was lessened in the wilderness more than any other of the tribes; and Zimri, who was so notoriously guilty in the matter of Peor but the other day, was of that tribe. Or, because the lot of Simeon was an appendage to that of Judah, that tribe is included in the blessing of Judah. Some copies of the Septuagint join Simeon with Reuben: Let Reuben live and not die; and let Simeon be many in number.”

Deu 33:8 And of Lĕwi he said, “Your Tummim and Your Urim belong to Your kind one, whom You tried at Massah, with whom You contended at the waters of Meribah, – “In blessing the tribe of Levi, Moses expresses himself more at large, not so much because it was his own tribe (for he takes no notice of his relation to it) as because it was YAH’s tribe. The blessing of Levi has reference.

To the High Priest, here called YAH’s Set Apart one, because his office was holy, in token of which, Holiness to YAHVEH was written upon his forehead.

He seems to acknowledge that YAHVEH might justly have displaced Aaron and his seed, for his sin at Meribah, (Ex. 17:7), which might be very remarkable, and which YAHVEH might have an eye to in conferring the priesthood upon him, Though no mention is made of it there; therefore not that, Num. 20:2. He prays that the office of the high priest might ever remain: Let thy Thummim and thy Urim be with him. It was given him for some eminent piece of service, as appears, Mal. 2:5. "Lord, let it never be taken from him.’’

Notwithstanding this blessing, the Urim and Thummim were lost in the captivity, and never restored under the second temple. But this prayer has its full accomplishment in Yahushua our Messsiyah, YAH’s Holies One, and our great High Priest, of whom Aaron was a type: with him who had lain in the Father’s bosom from eternity the Urim and Thummim shall remain; for he is the wonderful and everlasting counselor. Some translate the Thummim and Urim appellatively, the rather because the usual order is here inverted, and here only. Thummim signifies integrity, and Urim illumination: Let these be with thy holy one, that is, "Master, let the high priest ever be both an upright man and an understanding man.’’

A good prayer to be put up for the ministers of the gospel, that they may have clear heads and honest hearts; light and sincerity make a complete minister.”

Deu 33:9 who said of his father and mother, ‘I have not seen them.’ And he did not acknowledge his brothers, or know his own children, for they have guarded Your Word and watched over Your covenant. – “He commends the zeal of this tribe for EL YAHVEH when they sided with Moses (and so with YAH) against the worshippers of the golden calf (Ex. 32:26 etc.), and, being employed in cutting off the ring-leaders in that wickedness, they did it impartially: the best friends they had in the world, Though as dear to them as their next relations, they did not spare if they were idolaters.

Our regard to YAHVEH and to HIS glory ought always to prevail above our regard to any creature whatsoever. And those who not only keep themselves pure from the common iniquities of the times and places in which they live, but, as they are capable, bear testimony against them, and stand up for YAHVEH against the evil-doers, shall have special marks of honor put upon them. Perhaps Moses may have an eye to the sons of Korah, who refused to join with their father in his gain-saying, Num. 26:11.

Also to Phinebas, who executed judgment, and stayed the plague. And indeed the office of the priests and Levites, which engaged their constant attendance, at least in their turns, at YAH’S altar, laid them under a necessity of being frequently absent from their families, which they could not take such care of, nor make such provision for, as other Yisraelites might.

This was the constant self-denial they submitted to, that they might observe YAH’S word, and keep the covenant of priesthood. Those that are called to minister in holy things must sit loose to the relations and interests that are dearest to them in this world, and prefer the gratifying of the best friend they have, Acts 21:13; 20:24. Our YAHUSHUA knew not his mother and his brethren when they would have taken him off from his work, Mt. 12:48.”

Deu 33:10 “They teach Your right-rulings to Yaaqob, and Your Torah to Yisra’ĕl. They put incense before You, and a complete burnt offering on Your altar. – “They shall teach Jacob thy judgments and Yisrael thy laws, both as preachers in thy religious assemblies, reading and expounding the law (Neh. 8:7, 8), and as judges, determining doubtful and difficult cases that were brought before them,’’ 2 Chr. 17:8, 9. The priests’ lips kept this knowledge for the use of the people, who were to ask the law at their mouth, Mal. 2:7. Even Haggai, a prophet, consulted the priests in a case of conscience, Hag. 2:11, etc.

Preaching is necessary, not only for the first planting of churches, but for the preserving and edifying of the Assembly when they are establish, See Eze. 44:23, 24. They were to deal on behalf of the people with YAH, in burning incense to the praise and glory of YAHVEH, and offering sacrifices to make atonement for sin and to obtain the divine favor. This was the work of the priests, but the Levites attended and assisted in it. Those that would have benefit by their incense and offerings must diligently and faithfully observe their instructions.”

Deu 33:11 “O יהוה , bless his strength, and accept the work of his hands. Smite the loins of those who rise against him, and of those who hate him, that they rise no more.” – “He prays for them.

That YAHVEH would prosper them in their estates, and make that which was allotted them for their maintenance comfortable to them. Bless, YAHVEH, HIS substance. The provision made for them was very plentiful, and came to them easily, and yet they could have no joy of it unless YAHVEH blessed it to them; and, since YAHVEH himself was their portion, a particular blessing might be expected to attend this portion. Bless, YAHVEH, his virtue; so some read it. "YAHVEH, increase thy graces in them, and make them more and more fit for their work.’’

That ABBA YAHVEH would accept them in their services: "Accept the work of his hands, both for himself and for the people for whom he ministers.’’ Acceptance with YAHVEH is that which we should all aim at, and be ambitious of, in all our devotions, whether men accept us or no (2 Co. 5:9), and it is the most valuable blessing we can desire either for ourselves or others.

That YAH would take HIS part against all his enemies: Smite through the loins of those that rise against him. He supposes that YAH’s ministers would have many enemies: some would hate their persons for their faithfulness, and would endeavor to do them a mischief; others would envy them their maintenance, and endeavor sacrilegiously to deprive them of it; others would oppose them in the execution of their office and not submit to the sentence of the priests; and some would aim to overthrow the office itself.

Now he prays that YAHVEH would blast all such attempts, and return the mischief upon the heads of the authors. This prayer is a prophecy that YAHVEH will certainly reckon with those that are enemies to his ministers, and will keep up a ministry in his church to the end of time, in spite of all the designs of the gates of hell against it. Saul rose up against YAHVEH’s priests (1 Sa. 22:18), and this filled the measure of his sin.

Deu 33:12 Of Binyamin he said, “Let the beloved of יהוה  dwell in safety by Him, shielding him all the day, as he dwells between His shoulders.” – “Here is the blessing of Binyamin. Binyamin is put next to Levi, because the temple, where the priests’ work lay, was just upon the edge of the lot of this tribe; and it is put before Joseph because of the dignity of Yerushalayim (part of which was in this tribe) above Samaria, which was in the tribe of Ephraim, and because Benjamin adhered to the house of David, and to the temple of YAHVEH, when the rest of the tribes deserted both with Jeroboam. Benjamin is here called the beloved of YAHVEH, and the father of this tribe was Jacob’s beloved son, the son of his right hand. Those are blessed indeed are also beloved of YAHVEH. Saul the first king, and Paul the great apostle, was both of this tribe.”

Deu 33:13 And of Yosĕph he said, “Blessed of יהוה  is his land, with the choicest from the Heavens, with the dew, and the deep lying beneath, – “He is here assured of the divine protection: he shall dwell safely. Those whom YAHVEH loves are safe, Ps. 91:1. 3. It is here intimated that the temple in which YAHVEH would dwell should be built in the borders of this tribe. Yerusalem the Set Apart city was in the lot of this tribe (Jos. 18:28); and Though Zion, the city of David, is supposed to belong to Judah, yet Mount Moriah, on which the temple was built, was in Benyamin’s lot.

Benyamin is therefore said to dwell between YAHVEH shoulders, because the temple stood on that mount, as the head of a man upon his shoulders. And by this means Benjamin was covered all the daylong under the protection of the sanctuary (Ps. 125:2), which is often spoken of as a place of refuge, Ps. 27:4, 5; Neh. 6:10.

Benyamin, dwelling by the temple of YAHVEH, dwelt in safety by him. It is a happy thing to be in the neighborhood of the temple. This situation of Benjamin, it is likely, was the only thing that kept that tribe in adherence with Judah to the divine institutions, when the other ten tribes apostatized. Those have corrupt and wicked hearts indeed who, the nearer they are to the church, are so much the further from YAH.”

Deu 33:14 with the choice fruits of the sun, with the choice yield of the months, – “In general: Blessed of YAHVEH and blessed be HIS land. Those were very fruitful countries that fell into the lot of Ephraim and Manasseh, yet Moses prays they might be watered with the blessing of YAHVEH, which makes rich, and on which all fruitfulness depends.”

Deu 33:15 with the finest of the ancient mountains, with the choicest of the everlasting hills, – “For the fruitfulness even of their hills and mountains, which in other countries used to be barren: Let them have the chief things of the ancient mountains; and, if the mountains be fruitful, the fruits on them will be first and best ripened. They are called ancient mountains, not because prior in time to other mountains, but because, like the first-born, they were superior in worth and excellence; and lasting hills, not only because as other mountains they were immovable (Hab. 3:6), but because the fruitfulness of them should continue.”

Deu 33:16 with the choicest of the earth and all that fills it, and the good pleasure of Him who dwelt in the bush. Let it come on the head of Yosĕph, and on the crown of the head of him who was separate from his brothers. – “The blessing of Joseph, including both Manasseh and Ephraim. In Jacob’s blessing (Gen. 49) that of Joseph is the largest, and so it is here; and thence Moses here borrows the title he gives to Joseph, that he was separated from his brethren, or, as it might be read, a Nazarite among them, both in regard of his piety, wherein it appears, by many instances, he excelled them all, and of his dignity in Egypt, where he was both their ruler and benefactor. His brethren separated him from them by making him a slave, but YAHVEH distinguished him from them by making him a prince. Now the blessings here prayed for, and prophesied of, for this tribe, are great plenty and great power.”

Deu 33:17 “His splendor is like a first-born bull, and his horns are like the horns of the wild ox. With them he pushes the peoples to the ends of the earth. And they are the ten Thousands of Ephrayim, and they are the Thousands of Menashsheh.” – “For the productions of the lower grounds: For the precious things of the earth. Though the earth itself seems a useless worthless lump of matter, yet there are precious things produced out of it, for the support and comfort of human life. Job 28:5.

Out of it cometh bread, because out of it came our bodies, and to it they must return. But what are the precious things of the earth to a soul that came from YAHVEH and must return to him? Or what is its fullness to the fullness that is in MESSIYAH, whence we receive grace for grace? Some make these precious things here prayed for to be figures of spiritual blessings in heavenly things by MESSIYAH, the gifts, graces, and comforts of the Spirit.

 He crowns all with the good-will, or favorable acceptance, of him that dwelt in the bush verse 16, that is, of YAHVEH, that YAHVEH who appeared to Moses in the bush that burned and was not consumed (Ex. 3:2), to give Him His commission for the bringing of the people of Yisrael out of Egypt. Though YAH’s glory appeared there but for a while, yet it is said to dwell there, because it continued as long as there was occasion for it: the good-will of the Shechinah in the bush; so it might be read, for Shekinah signifies that which dwelled; and, Though it was but a little while a dweller in the bush, yet it continued to dwell with the people of Yisrael.

My dweller in the bush; so it should be rendered; that was an appearance of the divine Majesty to Moses only, in token of the particular interest he had in YAH, which he desires to improve for the good of this tribe. Many a time YAHVEH has appeared to Moses, but now that he is just dying he seems to have the most pleasing remembrance of that which was the first time, when his acquaintance with the visions of the Almighty first began, and his correspondence with heaven was first settled: that was a time of love never to be forgotten.

It was at the bush that YAHVEH declared HIMSELF the EL of Abraham, Isaac, and Jacob, and so confirmed the promise made to the fathers, that promise which reached as far as the resurrection of the body and eternal life, as appears by our Savior’s argument from it, Lu. 20:37. So that, when he prays for the good will of him that dwelt in the bush, he has an eye to the covenant then and there renewed, on which all our hopes of YAH’S favor must be bottomed.

Now he concludes this large blessing with a prayer for the favor or good-will of YAHVEH, because that is the fountain and spring-head of all these blessings; they are gifts of YAH’s good-will; they are so to his own people, whatever they are to others. Indeed when Ephraim (a descendant from Joseph) slid back from YAHVEH, as a backsliding heifer, those fruits of his country were so far from being the gifts of YAH’S good-will that they were intended but to fatten him for the slaughter, as a lamb in a large place, Hos. 4:16, 17.

Because that is the comfort and sweetness of all these blessings; then we have joy of them when we taste YAH’s good-will in them.

Because that is better than all these, infinitely better; for if we have but the favor and good-will of YAHVEH we are happy, and may be easy in the want of all these things, and may rejoice in the Elohim of our salvation Though the fig-tree do not blossom, and there be no fruit in the vine, Hab. 3:17, 18.

Yoseph is here blessed with Great power. Here are three instances of his power foretold:

His authority among his brethren: His glory is like the firstling of his bullock, or young bull, which is a stately creature, and therefore was formerly used as an emblem of royal majesty. Yoshua, who was to succeed Moses, was of the tribe of Ephraim the son of Joseph, and his glory was indeed illustrious, and he was an honor to his tribe.

In Ephraim was the royal city of the ten tribes afterwards. And of Manasseh were Gideon, Jephthah, and Jair, who were all ornaments and blessings to their country. Some think he is compared to the firstling of the bullock because the birthright which Reuben lost devolved upon Joseph (1 Chr. 5:1, 2), and to the firstling of his bullock, because Bashan, which was in the lot of Manasseh, was famous for bulls and cows, Ps. 22:12; Amos 4:1.

His force against his enemies and victory over them: His horns are like the horn of a unicorn, that is, "The forces he shall bring into the field shall be very strong and formidable, and with them he shall push the people,’’ that is, "He shall overcome all that stand in his way.’’ It appears from the Ephraimites’ contests, both with Gideon (Jdg. 8:1) and with Yephthah (Jdg. 12:1), that they were a warlike tribe and fierce.

Yet we find the children of Ephraim, when they had forsaken the covenant of God, Though they were armed, turning back in the day of battle (Ps. 78:9, 10); for, Though here pronounced strong and bold as unicorns, when YAHVEH had departed from them they became as weak as other men.

He numbers of his people, in which Ephraim, Though the younger house, exceeded, Jacob having, in the foresight of the same thing, crossed hands, Gen. 48:19. They are the ten Thousands of Ephraim, and the Thousands of Manasseh. Jonathan’s Targum applies it to the ten Thousands of Canaanites conquered by Joshua, who was of the tribe of Manasseh.”

Deu 33:18 And of Zebulun he said, “Rejoice, O Zebulun, in your going out, and Yissasḵar in your tents! – “The blessings of Zebulun and Issachar put together, for they were both the sons of Jacob by Leah, and by their lot in Canaan they were neighbors; it is foretold,

That they should both have a comfortable settlement and employment. Zebulun must rejoice, for he shall have cause to rejoice; and Moses prays that he may have cause in his going out, either to war (for Zebulun jeoparded their lives in the high places of the field, Jdg. 5:18), or rather to sea, for Zebulun was a haven of ships, Gen. 49:13. And Issachar must rejoice in his tents, that is, in his business at home, his husbandry, to which the men of that tribe generally confined themselves, because they saw that rest was good, and when the sea was rough the land was pleasant, Gen. 49:14, 15.

That the providence of YAHVEH, as it variously appoints the bounds of men’s habitation, some in the city and some in the country, some in the seaports and some in the inland towns, so it wisely disposes men’s inclinations to different employments for the good of the public, as each member of the body is situated and qualified for the service of the whole.

The genius of some men leads them to a book, of others to the sea, of others to the sword; some are inclined to rural affairs, others to trade, and some have a turn for mechanics; and it is well it is so. If the whole body were an eye, where were the hearing? 1 Co. 12:17. It was for the common good of Yisrael that the men of Zebulun were merchants and that the men of Issachar were husbandmen.

That whatever our place and business are it is our wisdom and duty to accommodate ourselves to them, and it is a great happiness to be well pleased with them. Let Zebulun rejoice in his going out; let him thank YAHVEH for the gains and make the best of the losses and inconveniences of his merchandise, and not despise the meanness, nor envy the quietness, of Issachar’s tents.

Let Issachar rejoice in his tents, let him be well pleased with the retirements and content with the small profits of his country seats, and not grudge that he has not Zebulun’s pleasure of travelling and profit of trading. Every business has both its conveniences and inconveniences, and therefore whatever Providence has made our business we ought to bring our minds to it; and it is really a great happiness, whatever our lot is, to be easy with it. This is the gift of YAH, Eccl. 5:19.”

Deu 33:19 “They call peoples to the mountain, there they bring offerings of righteousness, for they draw from the riches of the seas, and treasures hidden in the sand.” – “That they should both be serviceable in their places to the honor of YAHVEH and the interests of religion in the nation: They shall call the people to the mountain, that is, to the temple, which Moses foresaw should be built upon a mountain.

I see not why this should be confined (as it is by most interpreters) to Zebulun; if both Zebulun and Issachar received the comforts of their respective employments, why may we not suppose that they both took care to give YAHVEH the glory of them? Two things they shall do for YAHVEH:

Zebulun shall improve his acquaintance and commerce with the neighboring nations, to whom he goes out, for this noble purpose, to propagate religion among them, and to invite them into the service of the EL of Yisrael. Men of great business, or large conversation, should wisely and zealously endeavor to recommend the practice of serious godliness to those with whom they converse and among whom their business lies.

Such are blessed, for they are blessings. It were well if the enlargement of trade with foreign countries might be made to contribute to the spreading of the gospel. This prophecy concerning Zebulun perhaps looks as far as the preaching of MESSIYAH and His apostles, which began in the land of Zebulun (Mt. 4:14, 15); then they called the people to the mountain, that is, to the kingdom of the Messiyah, which is called the mountain of YAHVEH’s house, Isa. 2:2.

Issachar that tarries at home, and dwells in tents, shall call upon his neighbors to go up to the sanctuary at the times appointed for their solemn feasts, either because they should be more zealous and forward than their neighbors (and it has been often observed that Though those that with Zebulun dwell in the haven of ships, which are places of concourse, have commonly more of the light of religion, those that with Issachar dwell in tents in the country have more of the life and heat of it), and may therefore with their zeal provoke those to a holy emulation that have more knowledge (Ps. 122:1).

Because they were more observant of the times appointed for their feasts than others were. Rejoice, Issachar, in the tents of thy schools, supposing they would many of them be scholars, and would use their learning for that purpose, according to the revolutions of the year, to give notice of the times of the feasts; for almanacs were not then so common as they are now.

So he reads the beginning of this verse; and many think this is the meaning of that character of the men of Issachar in David’s time, That they had understanding of the times to know what Yisrael ought to do, 1 Chr. 12:32. And the character which follows verse 33 of the men of Zebulun, that they were such as went forth to battle, expert in war, perhaps may explain the blessing of that tribe here.

Those that have not opportunity as Zebulun had of bringing into the Assembly those that are without may yet be very serviceable to its interest by helping to quicken, encourage, and build up, those that are within. And it is good work to call people to YAH’s ordinances, to put those in remembrance that are forgetful, and to stir up those that are slothful, who will follow, but care not to lead.

They shall not only invite others to the service of YAHVEH, but they shall abound in it themselves: There they shall offer sacrifices of righteousness. They shall not send others to the temple and stay at home themselves, under pretense that they cannot leave their business; but, when they stir up others to go speedily to pray before YAHVEH, they shall say, We will go also, as it is Zec. 8:21. The good we exhort others to we should ourselves be examples of. And, when they come to the temple, they shall not appear before YAHVEH empty, but shall bring for the honor and service of YAHVEH according as he has prospered them, 1 Co. 16:2.

It is here foretold that both these tribes should grow rich. Zebulun that goes abroad shall suck of the abundance of the seas, which are full breasts to the merchants, while Issachar, that tarries at home, shall enrich himself with treasures hid in the sands, either the fruits of the earth or the underground treasures of metals and minerals, or (because the word for sand here signifies properly the sand of the sea) the rich things thrown up by the sea, for the lot of Issachar reached to the sea-side.

Perhaps their success in calling the people to the mount is intimated by their sucking of the abundance of the seas, for we have a like phrase used for the bringing in of the nations to the church (Isa. 60:5), The abundance of the sea shall be converted unto thee, and (v. 16), You shall suck the milk of the Gentiles. It is foretold. That these tribes, being thus enriched, should consecrate their gain unto YAHVEH, and their substance unto YAHVEH of the whole earth, Mic. 4:13.

The merchandise of Zebulun, and the hire of Issachar, shall be holiness to YAHVEH (Isa. 23:18), for thereof they shall offer sacrifices of righteousness, that is, sacrifices according to the law. We must serve and honor YAHVEH with what we have; and where he sows plentifully he expects to reap accordingly. Those that suck of the abundance of the seas, and of the treasures hid in the sand, ought to offer sacrifices of righteousness proportion able”

Deu 33:20 And of Gad he said, “Blessed is he who enlarges Gad. He dwells as a lion, and shall tear off the arm, also the crown. – “The blessing of the tribe of Gad comes next. This was one of the tribes that was already seated on the other side Jordan where Moses was speaking.

He foretells what this tribe would be. That it would be enlarged, as at present it had a spacious allotment; and he gives YAHVEH the glory both of its present and of its future extent: Blessed be he that enlarged Gad. We find how this tribe was enlarged by their success in a war which it seems they carried on very religiously against the Hagarites, 1 Chr. 5:19, 20, 22. YAHVEH is to have the glory of all our enlargements.

That it would be a valiant and victorious tribe, would, if let alone, dwell secure and fearless as a lion; but, if provoked, would, like a lion, tear the arm with the crown of the head; that is, would pull in pieces all that stood in his way, both the arm (that is, the strength) and the crown of the head (that is, the policy and authority) of his enemies. In David’s time there were Gadites whose faces were as the faces of lions, 1 Chr. 12:8. Some reckon Jehu to be of this tribe, because the first mention we have of him is at Ramoth Gilead, which belonged to Gad, and they think this may refer to his valiant acts.”

Deu 33:21 “And he chose the best for himself, for there the portion of the lawgiver was hidden. And he came with the heads of the people. The righteousness of יהוה  he did, and His right-rulings with Yisra’ĕl.” – “He commends this tribe for what they had done and were now doing.

They had done very wisely for themselves, when they chose their lot with the first, in a country already conquered: He provided the first part for himself; Though he had a concern for his brethren, yet his charity began at home, and he was willing to see himself first served, first settled.

The Gadites were the first and most active movers for an allotment on that side Jordan, and therefore are still mentioned before the Reubenites in the history of that affair, Num. 32:2. And thus, while the other tribes had their portion assigned them by Joshua the conqueror, Gad and his companions had theirs from Moses the law-giver, and in it they were seated by law; or (as the word is) covered or protected by a special providence which watched over those that were left behind, while the men of war went forward with their brethren.

Men will praise thee when You doest well for thyself (when You provides first for thyself, as Gad did), Ps. 49:18. And YAHVEH will praise thee when You doest well for thy soul, which is indeed thyself, and provide the first part for that in a portion from the law-giver.

They were now doing honestly and bravely for their brethren; for they came with the heads of the people, before whom they went armed over Jordan, to execute the justice of YAHVEH upon the Canaanites, under the conduct of Joshua, to whom we afterwards find they solemnly vowed obedience, Jos. 1:12, 16. This was what they undertook to do when they had their lot assigned them, Num. 32:27.

This they did, Jos. 4:12. And, when the wars of Canaan were ended, Joshua dismissed them with a blessing, Jos. 22:7. It is a blessed and honorable thing to be helpful to our brethren in their affairs and particularly to assist in executing the justice of YAHVEH by suppressing that which is provoking to him: it was this that was counted to Phinehas for righteousness.”

Deu 33:22 And of Dan he said, “Dan is a lion’s cub, that leaps from Bashan.” – “Here is, I. The blessing of Dan. Jacob in his blessing had compared him to a serpent for subtlety; Moses compares him to a lion for courage and resolution: and what could stand before those that had the head of a serpent and the heart of a lion? He is compared to the lions that leaped from Bashan, a mountain noted for fierce lions, whence they came down to leap upon their prey in the plains.

This may refer either, To the particular victories obtained by Samson (who was of this tribe) over the Philistines. The Spirit of YAHVEH began to move him in the camp of Dan when he was very young, as a lion’s whelp, so that in his attacks upon the Philistines he surprised them, and overpowered them by main strength, as a lion does his prey; and one of his first exploits was the rending of a lion. Or,

To a more general achievement of that tribe, when a party of them, upon information brought them of the security of Laish, which lay in the furthest part of the land of Canaan from them, surprised it, and soon made themselves masters of it. See Jdg. 18:27. And, the mountains of Bashan lying not far from that city, probably thence they made their descent upon it; and therefore are here said to leap from Bashan.”

Deu 33:23 And of Naphtali he said, “O Naphtali, satisfied with pleasure, and filled with the blessing of יהוה , possess the west and the south.” – “The blessing of Naphtali. He looks upon this tribe with wonder, and applauds it: "O Naphtali, You are happy, You shall be so, may You be so!’’ Three things make up the happiness of this tribe: - 1. Be you satisfied with favor. Some understand it of the favor of men, their good-will and good word.

Jacob had described this tribe to be, generally, courteous obliging people, giving goodly words, as the loving hind, Gen. 49:21. Now what should they get by being so? Moses here tells them they should have an interest in the affections of their neighbors, and be satisfied with favor.

Those that love shall be beloved. But others understand it of the favor of YAH, and with good reason; for that only is the favor that is satisfying to the soul and puts true gladness into the heart. Those are happy indeed that have the favor of YAHVEH; and those shall have it that place their satisfaction in it, and reckon that, in having that, they have enough and desire no more.

May you be full with the blessing of YAHVEH, that is, not only with those good things that are the fruits of the blessing (corn, and wine, and oil), but with the blessing itself; that is, the grace of YAH, according to his promise and covenant. Those who have that blessing may well reckon themselves full: they need nothing else to make them happy.

"The portion of the tribe of Naphtali’’ (the Jews say) "was so fruitful, and the productions so forward, Though it lay north, that those of that tribe were generally the first that brought their first-fruits to the temple; and so they had first the blessing from the priest, which was the blessing of YAHVEH.’’ Capernaum, in which MESSIYAH chiefly resided, lay in this tribe.

He will be in possession of the sea and the south; so it may be read, that is, of that sea which shall lie south of thy lot, that was the sea of Galilee, which we so often read of in the gospels, directly north of which the lot of this tribe lay, and which was of great advantage to this tribe, witness the wealth of Capernaum and Bethsaida, which lay within this tribe, and upon the shore of that sea. See how Moses was guided by a spirit of prophesies in these blessings; for before the lot was cast into the lap he foresaw and foretold how the disposal of it would be.”

Deu 33:24 And of Ashĕr he said, “Ashĕr is most blessed of sons. Let him be accepted by his brothers, and dip his foot in oil. – “The blessing of Asher. Four things he prays for and prophecies concerning this tribe, which carries blessedness in its name; for Leah called the father of it Asher, saying Happy am I, Gen. 30:13.

The increase of their numbers. They were now a numerous tribe, Num. 26:47. "Let it be more so: Let Asher be blessed with children.’’ Children, especially children of the covenant, are blessings, not burdens.

Their interest in their neighbors: Let him be acceptable to his brethren. Note, it is a very desirable thing to have the love and good-will of those we live among: it is what we should pray to YAHVEH for, who has all hearts in his hand; and what we should Endeavour to gain by meekness and humility, and a readiness, as we have ability and opportunity, to do good to all men.

The richness of their land. Above ground: Let him dip his foot in oil, that is, "Let him have such plenty of it in his lot that he may not only anoint his head with it, but, if he please, wash his feet in it,’’ which was not commonly done; yet we find our blessed Savior so acceptable to his brethren that his feet were anointed with the most precious ointment, Lu. 7:46.”

Deu 33:25 “Your sandals are iron and bronze, and your strength as your days. – “Thy shoes shall be iron and brass, that is, "You shall have great plenty of these metals (mines of them) in thy own ground, which by an uncommon blessing shall have both its surface and its bowels rich:’’ or, if they had them not as the productions of their own country, they should have them imported from abroad; for the lot of this tribe lay on the sea-coast. The Chaldee paraphrasts understand this figuratively: "You shall be strong and bright, as iron and brass.’’

The continuance of their strength and vigor: As thy days, so shall thy strength be. Many paraphrase it thus, "The strength of thy old age shall be like that of thy youth; You shall not feel a decay, nor be the worse for the wearing, but shall renew thy youth; as if not thy shoes only, but thy bones, were iron and brass.’’

The day is often in scripture put for the events of the day; and, taking it so here, it is a promise that YAHVEH would graciously support them under their trials and troubles, whatever they were. And so it is a promise sure to all the spiritual seed of Abraham that YAHVEH will wisely proportion their graces and comforts to the services and sufferings he calls them out to. Have they work appointed them?

They shall have strength to do it. Have they burdens appointed them? They shall have strength to bear them; and never be tempted above that they are able. Faithful is he that has thus promised, and hath caused us to hope in this promise.”

Deu 33:26 “O Yeshurun, there is no one like Ěl, riding the Heavens to help you, and on the clouds, in His excellency. – “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 YAHVEH (who had as much reason as ever any mere man had to know both), with his last breath magnifies both the EL of Yisrael and the Yisrael of ELOHIM. They are both incomparable in his eye; and we are sure that in this his judgment of both his eye did not wax dim.

No EL like the EL of Yisrael. None of the gods of the nations were capable of doing that for their worshipers which Jehovah did for his: There is none like unto the EL of Yisrael. When we are expecting that YAHVEH 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 YAHVEH is by acknowledging that there is none like HIM.

This was the honor of Yisrael. That every nation boasted of its god; but none had such a EL to boast of as Yisrael had.

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

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 anything 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.”

Deu 33:27 “The Elohim of old is a refuge, and beneath are everlasting arms. And He drives out the enemy from before you and says, ‘Destroy!’ – “His boundless eternity; HE is the YAHVEH EL-OLAM, and HIS arms are everlasting. The gods of the heathen were but lately invented, and would shortly perish; but the EL of Yisrael is eternal: HE was before all worlds, and will be when time and days shall be no more. See Hab. 1:12. Never were people so well seated and sheltered: The eternal ELOHIM is thy refuge.

Or, as the word signifies, "thy habitation, or mansion-house, in which you are safe, and easy, and at rest, as a man in his own house.’’ Every Yisraelite indeed a potential home for YAHVEH; the soul returns to him, and reposes in him as its resting-place (Ps. 116:7), its hiding-place, Ps. 32:7. And those that make him their habitation shall have all the comforts and benefits of a habitation in him, Ps. 91:1.

Moses had an eye to YAHVEH as the habitation of Yisrael when they were wandering in the wilderness (Ps. 90:1): Master, You 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 Elohim for their dwelling-place; without him Canaan itself would be a wilderness, and a land of darkness.”

Deu 33:28 “Thus Yisra’ĕl dwells in safety, the fountain of Yaaqob alone, in a land of grain and new wine. His Heavens also drop down dew. – “Any where Yisraelites live, Torah and the Holy Spirit rules, therefore they are always bless.”

Deu 33:29 “Blessed are you, O Yisra’ĕl! Who is like you, a people saved by יהוה , the shield of your help, and He who is the sword of your excellence! And your enemies are subdeud for you, and you tread down their high places.” – “No people like the Yisrael of YAHVEH. 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: Happy art You, O Yisrael, a people whose YAHVEH is EL, on that account truly happy, and none like unto thee.

If Yisrael honor YAHVEH as a non-such YAHVEH HE will favor them so as to make them a non-such people, the envy of all their neighbors and the joy of all their well-wishers. Who is like unto thee, O people? Behold, you art fair, my love, says MESSIYAH of his spouse. To which she presently returns, Behold You art fair, my beloved. What one nation (no, not all the nations together) is like thy people Yisrael? 2 Sa. 7:23.

What is here said of the Assembly of Yisrael and the honors and privileges of it is certainly to be applied to the Assembly of the first-born, that are written in heaven. The Yisrael of YAHVEH, as the apostle calls it (Gal. 6:16), on which there shall be peace, and which is dignified above all societies in the world, as Yisrael was.”

Never were people so well supported and borne up: Underneath are the everlasting arms; that is, the almighty power of YAHVEH 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. The interests of the Messiyanic Assembly 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, Mt. 16:18.

The spirits or particular believers, so that, though they may be oppressed, they shall not be overwhelmed by any trouble. How low so ever the people of YAH 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 Co. 12:9.

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 Yisrael justify, and how shall they accomplish, the expulsion of them?

YAHVEH will give them a commission to destroy the Canaanites, and that will justify them, and bear them out in it, against the entire 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 Yisrael 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 honorably do, without incurring the least stain or imputation of theft by the one or murder by the other.

YAHVEH 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 Yisrael shall put them to flight. YAHVEH TSEBAOTE will drive out the heathen to plant HIS people, Ps. 44:2 How You didst drive out the heathen with thy hand, and plantedst them; how You didst afflict the people, and cast them out.

Therefore believers are more than conquerors over their spiritual enemies, through Yahushua Messiyah 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.’’

Never were people so well secured and protected verse 28: Yisrael shall then dwell in safety alone. Those that dwell in YAHVEH, and make his name their strong tower, dwell in safety; the place of their defense is the munitions of rocks, Isa. 33:16 He shall dwell on high: his place of defense shall be the munitions of rocks: bread shall be given him; his waters shall be sure. They shall dwell in safety alone.

They contract no alliances with their neighbors, nor have any reason to expect help from any of them, yet they shall dwell in safety; they shall really be safe, and they shall think themselves so.

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 (Jer. 12:9 Mine heritage is unto me as a speckled bird, the birds round about are against her; come ye, assemble all the beasts of the field, come to devour.), and exposed them to the ill-will of those about them, yet was really their preservation from the mischief their neighbors wished them, as it kept them under the divine protection. All that keep close to YAHVEH SHALOM shall be kept safely by him. It is promised that in the kingdom of Messiyah’s Yisrael shall dwell safely, Jer. 23:6 In his days Judah shall be saved, and Israel shall dwell safely: and this is HIS name whereby he shall be called, YAHVEH TSIDKENU.

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 Yisraelite 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.

Never were people so well helped. If they were in any strait, YAHVEH himself rode upon the heavens for their help, verse 26. And they were a people saved by YAHVEH, verse 29.

If they were in danger of any harm, or in want of any good, they had an eternal Elohim to go to, an almighty power to trust to; nothing could hurt those whom YAHVEH helped, nor was it possible that the people should perish which was saved by YAHVEH. Those that are added to the gospel Yisrael are such as shall be saved, Acts 2:47 Praising YAHVEH, and having favor with all the people. And Yahushua added to the assembly daily such as should be saved.

Never were people so well armed. YAHVEH 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 excellence, by whom they were armed offensively, and made both formidable and successful in all their wars. YAHVEH is called the sword of their excellence 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 excellence of Jacob, Ps. 47:4; Eze. 24:21; Amos 6:8.

Those in whose hearts is the excellence of holiness has YAHVEH himself for their shield and sword, are defended by the whole Armor of YAHVEH; his word is their sword, and faith in it is their shield, Eph. 6:16, 17.

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 You shall tread upon their necks’’ (so the Septuagint), which we find done, Jos. 10:24.

"You shall 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), "You shall 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, Rom. 16:20.

Now lay all this together, and then you will say, Happy art You, O Yisrael! Who is like unto thee, O people! Thrice happy the people whose EL is YAHVEH.

Chapter 34

Having read how Moses finished his testimony, we are told what happened after his life on earth was completed. This chapter could not be written by Moses himself, but was added by Joshua or Eleazar, or, by Samuel, who was a prophet, and wrote by divine authority what he found in the records of Joshua, and his successors the judges. We have had an account of his dying words, here we have an account of his dying work, and that is work we must all do shortly, and it had need be well done. Here is,

I.         The view Moses had of the land of Canaan just before he died verse 1-4.

II.           His death and burial verse 5, 6.

III.         His age verse 7. 

IV.         Yisrael’s mourning for him verse 8. 

V.           His successor verse 9. 

VI. His character verse. 10, etc.

Deu 34:1  And Mosheh went up from the desert plains of Mo’ab to Mount Nebo, to the top of Pisgah, which is opposite Yeriḥo. And יהוה  showed him all the land of Gilad as far as Dan, – “Moses climbing upwards towards heaven, as high as the top of Pisgah, there to die; for that was the place appointed, ch. 32:49, 50. Yisrael lay encamped upon the flat grounds in the plains of Moab, and thence he went up, according to order, to the mountain of Nebo, to the highest point or ridge of that mountain, which was called Pisgah.

Pisgah is an appellative name for all such eminences. It should seem, Moses went up alone to the top of Pisgah, alone without help, a sign that his natural force was not abated when on the last day of his life he could walk up to the top of a high hill without such supporters as once he had when his hands were heavy (Ex. 17:12), alone without company.

When he had made an end of blessing Yisrael, we may suppose, he solemnly took leave of Joshua, and Elʽazar, and the rest of his friends, who probably brought him to the foot of the hill; but then he gave them such a charge as Abraham gave to his servants at the foot of another hill: Tarry you here while I go yonder and die: they must not see him die, because they must not know of his sepulcher. But, whether this was so or not, he went up to the top of Pisgah, to show that he was willing to die.

When he knew the place of his death, he was so far from avoiding it that he cheerfully mounted a steep hill to come at it. Those that through grace are well acquainted with another world, and have been much conversant with it, need not be afraid to leave this.

To show that he looked upon death as his ascension. The soul of a man, of a good man, when it leaves the body, goes upwards (Eccl. 3:21), in conformity to which motion of the soul, the body of Moses shall go along with it as far upwards as its earth will carry it. When YAH’s servants are sent for out of the world, the summons runs thus, Go up and die.

Moses looking downward again towards this earth, to see the earthly Canaan into which he must never enter, but therein by faith looking forwards to the heavenly Canaan into which he should now immediately enter. YAHVEH had threatened that he should not come into the possession of Canaan, and the threatening is fulfilled. But he had also promised that he should have a prospect of it, and the promise is here performed: YAHVEH showed him all that good land, verse 1.

 If he went up alone to the top of Pisgah, yet he was not alone, for the Father was with him, Jn. 16:32.”

Deu 34:2 and all Naphtali and the land of Ephrayim and Menashsheh, all the land of Yehudah as far as the Western Sea, – “Though his sight was very good, and he had all the advantage of high ground that he could desire for the prospect, yet he could not have seen what he now saw, all Canaan from end to end (reckoned about fifty or sixty miles), if his sight had not been miraculously assisted and enlarged, and therefore it is said, YAHVEH showed it to him. All the pleasant prospects we have of the better country we are beholden to the grace of YAHVEH for; it is HE that gives the Spirit of Wisdom as well as the Spirit of Revelation, the eye as well as the object.

This sight which YAHVEH here gave Moses of Canaan, probably, the devil designed to mimic, and pretended to out-do, when in an airy phantom he showed to our Savior, whom he had placed like Moses upon an exceedingly high mountain, all the kingdoms of the world and the glory of them, not gradually, as here, first one country and then another, but all in a moment of time.

He saw it at a distance. Such a sight the Torah saints had of the kingdom of the Messiyah; they saw it afar off. Thus Abraham, long before this, saw MESSIYAH’s day; and, being fully persuaded of it, embraced it in the promise, leaving others to embrace it in the performance, Heb. 11:13. Such a sight believers now have, through grace, of the bliss and glory of their future state.

The word and ordinances are to them what Mount Pisgah was to Moses; from them they have comfortable prospects of the glory to be revealed, and rejoice in hope of it. 4. He saw it, but must never enjoy it. As YAHVEH sometimes takes his people away from the evil to come, so at other times he takes them away from the good to come, that is, the good which shall be enjoyed by the church in the present world.”

Deu 34:3 and the Negeb, and the plain of the Valley of Yeriḥo, the city of palm trees, as far as Tsoar. – “”

Deu 34:4 And יהוה  said to him, “This is the land of which I swore to Abraham, to Yitsḥaq, and to Yaaqob, saying, ‘To your seed I give it.’ I have let you look at it with your eyes, but you do not pass over there.” – “Moses looking downward again towards this earth, to see the earthly Canaan into which he must never enter, but therein by faith looking forwards to the heavenly Canaan into which he should now immediately enter.

YAHVEH had threatened that he should not come into the possession of Canaan, and the threatening is fulfilled. But he had also promised that he should have a prospect of it, and the promise is here performed.

ABBA YAHVEH showed him all that good land. If he went up alone to the top of Pisgah, yet he was not alone, for the Father was with him, Jn. 16:32. If a man has any friends, he will have them about him when he lies a dying. But if, either through YAH’s providence or their unkindness, it should so happen that we should then be alone, we need fear no evil if the great and good Shepherd be with us, Ps. 23:4.

Though his sight was very good, and he had all the advantage of high ground that he could desire for the prospect, yet he could not have seen what he now saw, all Canaan from end to end (reckoned about fifty or sixty miles), if his sight had not been miraculously assisted and enlarged, and therefore it is said, The YAHVEH showed it to him.

All the pleasant prospects we have of the better country we are beholden to the grace of YAHVEH for; it is he that gives the spirit of wisdom as well as the spirit of revelation, the eye as well as the object. This sight which YAHVEH here gave Moses of Canaan, probably, the devil designed to mimic, and pretended to out-do, when in an airy phantom he showed to our Savior, whom he had placed like Moses upon an exceedingly high mountain, all the kingdoms of the world and the glory of them, not gradually, as here, first one country and then another, but all in a moment of time.

He saw it at a distance. Such a sight the Old-Testament saints had of the kingdom of the Messiyah; they saw it afar off. Thus Abraham, long before this, saw Messiyah’s day; and, being fully persuaded of it, embraced it in the promise, leaving others to embrace it in the performance, Heb. 11:13. Such a sight believers now have, through grace, of the bliss and glory of their future state.

The word and ordinances are to them what Mount Pisgah was to Moses; from them they have comfortable prospects of the glory to be revealed, and rejoice in hope of it.

 He saw it, but must never enjoy it. As YAHVEH sometimes takes his people away from the evil to come, so at other times he takes them away from the good to come, that is, the good which shall be enjoyed by the Messiyanic Assembly in the present world.

Glorious things are spoken of the kingdom of Messiyah in the latter days, its advancement, enlargement, and flourishing state; we foresee it, but we are not likely to live to see it.

Those that shall come after us, we hope will enter that Promised Land, which is a comfort to us when we find our own carcasses falling in this wilderness. See 2 Ki. 7:2. He saw all this just before his death. Sometimes YAHVEH reserves the brightest discoveries of HIS grace to HIS people to be the support of their dying moments. Canaan was Immanuel’s land (Isa. 8:8), so that in viewing it he had a view of the blessings we enjoy by Messiyah.

It was a type of heaven (Heb. 11:16), which faith is the substance and evidence of. Those may leave this world with a great deal of cheerfulness that die in the faith of Messiyah, and in the hope of heaven, and with Canaan in their eye. Having thus seen the salvation of YAHVEH, we may well say, YAHVEH now let You thy servant depart in peace.”

Deu 34:5 And Mosheh the servant of יהוה  died there in the land of Mo’aḇ, according to the mouth of יהוה . – “The death of Moses: Moses the servant of YAHVEH died. EL YAHVEH told him, he must not go over Jordan, and, Though at first he prayed earnestly for the reversing of the sentence yet YAH’s answer to his prayer by allow him to see it from a distant, and now he spoke no more of that matter, ch. 3:26. Thus our blessed Savior prayed that the cup might pass from him, yet, since it might not, he acquiesced with, and their Father will be done.

Moses had reason to desire to live a while longer in the world. He was old, it is true, but he had not yet attained to the years of the life of his father’s; his father Amram lived to be 137; his grandfather Kohath 133; his great grandfather Levi 137; Ex. 6:16–20. And why must Moses, whose life was more serviceable than any of theirs, die at 120, especially since he felt not the decays of age, but was as fit for service as ever?

Yisrael could ill spare him at this time; his conduct and his converse with YAHVEH would be as great a happiness to them in the conquest of Canaan as the courage of Joshua. It bore hard upon Moses himself, when he had gone through all the fatigues of the wilderness, to be prevented from enjoying the pleasures of Canaan; when he had borne the burden and heat of the day, to resign the honor of finishing the work to another, and that not his son, but his servant, who must enter into his labors.

We may suppose that this was not pleasant to flesh and blood. But the man Moses was very meek; YAHVEH will have it so, and he cheerfully submits. He is here called the servant of YAHVEH, not only as a good man (all the saints are YAH’s servants), but as a useful man, eminently useful, who had served YAH’s counsels in bringing Yisrael out of Egypt, and leading them through the wilderness. It was more his honor to be the servant of YAHVEH. Than to be king in Yisrael.

 Yet he dies. Neither his piety nor his usefulness would exempt him from the stroke of death. YAH’s servants must die that they may rest from their labors, receive their recompense, and make room for others. When YAH’s servants are removed, and must serve him no longer on earth, they go to serve him better, to serve him day and night in his temple.

He dies in the land of Moab, short of Canaan, while as yet he and his people were in an unsettled condition and had not entered into their rest. In the heavenly Canaan there will be no more death. He dies according to the word of YAHVEH. At the mouth of YAHVEH; so the word is. The Jews say, "with a kiss from the mouth of YAH.’’

No doubt, he died very easily (it was an euthanasia—a delightful death), there were no bands in his death; and he had in his death a most pleasing taste of the love of YAHVEH to him: but that he died at the mouth of YAHVEH means no more but that he died in compliance with the will of EL YAHVEH. The servants of EL YAHVEH, when they have done all their other work, must die at last, in obedience to their Master, and be freely willing to go home whenever he sends for them, Acts 21:13.”

Deu 34:6 And He buried him in a valley in the land of Mo’ab, opposite Bĕyth Peʽor, and no one knows his burial place to this day. – “His burial,  It is a groundless conceit of some of the Jews that Moses was translated to heaven as Elijah was, for it is expressly said that he died and was buried; yet probably he was raised to meet Elias, to grace the solemnity of Messiyah’s transfiguration.

YAHVEH himself buried him, namely, by the ministry of angels, which made this funeral, though very private, yet very magnificent. YAHVEH takes care of the dead bodies of his servants; as their death is precious, so is their dust, not a grain of it shall be lost, but the covenant with it shall be remembered. When Moses was dead, YAHVEH buried him; when Messiyah was dead, EL YAHVEH raised him, for the law of Moses was to have an end, but not the gospel of MESSIYAH.

Believers are dead to the curse of the law that they might be married to another, even to him who is raised from the dead, Rom. 7:4. It should seem to  Messiyah (as some think), had the burying of Moses, for by him the ordinances of the curse of Torah were abolished and taken out of the way, nailed to His Stake, and buried in his grave, Col. 2:14.

He was buried in a valley over against Beth-peor. How easily could the angels that buried him have conveyed him over Jordan and buried him with the patriarchs in the cave of Machpelah! But we must learn not be over-solicitous about the place of our burial. If the soul be at rest with YAHVEH, the matter is not great where the body rests.

One of the Chaldee paraphrasts says, "He was buried over against Beth-peor, that, whenever Baal-peor boasted of the Yisraelites being joined to him, the grave of Moses over against his temple might be a check to him.’’

 

The particular place was not known, lest the children of Yisrael, who were so very prone to idolatry, should have enshrined and worshiped the dead body of Moses, that great founder and benefactor of their nation.

It is true that we read, among all the instances of their idolatry, that they worshiped relics, the reason of which perhaps was because they were thus prevented from worshiping Moses, and so could not for shame worship any other.

Some of the Yisraelites writers say that the body of Moses was concealed, that necromancers, who enquired of the dead, might not disquiet him, as the witch of Endor did Samuel, to bring him up.

YAHVEH would not have the name and memory of his servant Moses thus abused. Many think this was the contest between Michael and the devil about the body of Moses, mentioned Jude 90. The devil would make the place known that it might be a snare to the people, and Michael would not let him. Those therefore who are for giving divine honors to the relics of departed saints side with the devil against Michael our prince.”

Deu 34:7 And Mosheh was one hundred and twenty years old when he died. His eyes were not dim nor his freshness gone. – “His age. His life was prolonged. He was 120 years old, which, Though far short of the years of the patriarchs, yet much exceeded the years of most of his contemporaries, for the ordinary age of man had been lately reduced to seventy, Ps. 90:10.

The years of the life of Moses were in three stages. The first forty he lived in luxury, at ease and in honor in Pharaoh’s court; the second forty he lived a poor desolate shepherd in Midian; the third forty he lived a king in Yisrael, in honor and power, but encumbered with a great deal of care and toil: so changeable is the world we live in, and alloyed with such mixtures; but the world before us is unmixed and unchangeable.

To a good old age: His eye was not dim (as Isaac’s, Gen. 27:1, and Jacob’s, Gen. 48:10), nor was his natural force abated; there was no decay either of the strength of his body or of the vigor and activity of his mind, but he could still speak, and write, and walk as well as ever. His understanding was as clear, and his memory as strong, as ever. "His visage was not wrinkled,’’ say some of the Jewish writers; "he had lost never a tooth,’’ say others; and many of them expound it of the shining of his face (Ex. 34:30), that that continued to the last.

This was the general reward of his services; and it was in particular the effect of his extraordinary meekness, for that is a grace, which is, as much as any other, health to the navel and marrow to the bones. Of the moral law which was given by Moses, Though the condemning power be vacated to true believers, yet the commands are still binding, and will be to the end of the world; the eye of them is not waxen dim, for they shall discern the Thoughts and intents of the heart, nor is their natural force or obligation abated but still we are under the law to MESSIYAH.”

Deu 34:8 And the children of Yisra’ĕl wept for Mosheh in the desert plains of Mo’ab thirty days. And the days of weeping and mourning for Mosheh were completed. – “The solemn mourning that there was for him. It is a debt owing to the surviving honor of deceased worthies to follow them with our tears, as those who loved and valued them, are sensible of our loss of them, and are truly humbled for those sins which have provoked YAHVEH to deprive us of them; for penitential tears very fitly mix with these.

Who the mourners were: The children of Yisrael. They all conformed to the ceremony, whatever it was, Though some of them perhaps, who were ill-affected to his government, were but mock-mourners; yet we may suppose there were those among them who had formerly quarreled with him and his government, and perhaps had been of those who spoke of stoning him, who now were sensible of their loss, and heartily lamented him when he was removed from them, Though they knew not how to value him when he was with them.

Thus those who had murmured were made to learn doctrine, Isa. 29:24. The loss of good men, especially good governors, is to be much lamented and laid to heart: those are stupid who do not consider it.

How long they mourned: Thirty days. So long the formality lasted, and we may suppose there were some in whom the mourning continued much longer. Yet the ending of the days of weeping and mourning for Moses is an intimation that, how great so ever our losses have been, we must not abandon ourselves to perpetual grief; we must suffer the wound at least to heal up in time.

If we hope to go to heaven rejoicing, why should we resolve to go to the grave mourning? The ceremonial Law of Moses is dead and buried in the grave of MESSIYAH; but the Jews have not yet ended the days of their mourning for it.”

Deu 34:9 And Yehoshua son of Nun was filled with the spirit of wisdom, for Mosheh had laid his hands on him. And the children of Yisra’ĕl listened to him, and did as יהוה  had commanded Mosheh. – “We had a very honorable report passed both on Moses and Yohoshua; each has his praise, and should have. It is ungrateful so to magnify our living friends as to forget the merits of those that are gone, to whose memories there is a debt of honor due: all the respect must not be paid to the rising sun; and, on the other hand, it is unjust so to cry up the merits of those that are gone as to despise the benefit we have in those that survive and succeed them. Let EL YAHVEH be glorified in both, as here.

Yehoshua is praised as a man admirably qualified for the work to which he was called, Moses brought Yisrael to the borders of Canaan and then died and left them, to signify that the law made nothing perfect, Heb. 7:19.

It is an honor reserved for Yahushua (our MessiYah Yahushua, of whom Joshua was a type) to do that for us which the law could not do, in that it was weak through the flesh, Rom. 8:3. Through him we enter into rest, the spiritual rest of conscience and eternal rest in heaven. Three things concurred to clear Joshua’s call to this great undertaking:-

EL YAHVEH fitted him for it: He was full of the Spirit of Wisdom; and so he had need who had such a peevish people to rule, and such a politic people to conquer. Conduct is as requisite in a general as courage. Herein Yohoshua was a type of Messiyah, in whom are hidden the treasures of Wisdom.

Moses, by the divine appointment, had ordained him to it: He had laid his hands upon him, so substituting him to be his successor, and praying to YAHVEH to qualify him for the service to which he had called him; and this comes in as a reason why YAHVEH gave him a more than ordinary spirit of wisdom, because his designation to the government was YAH’s own act (those whom EL YAHVEH employs HE will in some measure make fit for the employment) and because this was the thing that Moses had asked of YAHVEH for him when he laid his hands on him. When the bodily presence of MESSIYAH withdrew from His church, he prayed the Father to send another Comforter, and obtained what he prayed for.

The people cheerfully owned him and submitted to him. An interest in the affections of people is a great advantage, and a great encouragement to those that are called to public trusts of what kind so ever. It was also a great mercy to the people that when Moses was dead they were not as sheep having no shepherd, but had one ready among them in whom they did unanimously, and might with the highest satisfaction, acquiesce.”

Deu 34:10 And since then no prophet has arisen in Yisra’ĕl like Mosheh, whom יהוה  knew face to face, – “He was indeed a very great man, especially upon two accounts: His intimacy with the ELOHIM of nature: YAHVEH knew him face to face, and so he knew YAHVEH. See Num. 12:8. He saw more of the glory of YAHVEH than any (at least of the Torah saints) ever did. He had more free and frequent access to EL YAHVEH, and was spoken to not in dreams, and visions, and slumbering on the bed, but when he was awake and standing before the Cherubim.

Other prophets, when YAHVEH appeared and spoke to them, were struck with terror (Dan. 10:7), but Moses, whenever he received a divine revelation, preserved his tranquility. His interest and power in the kingdom of nature. The miracles of judgment he wrought in Egypt before Pharaoh, and the miracles of mercy he wrought in the wilderness before Yisrael, served to demonstrate that he was a particular favorite of Heaven, and had an extra-ordinary commission to act as he did on this earth. Never was there any man whom Yisrael had more reason to love, or whom the enemies of Yisrael had more reason to fear.”

Moses knew יהוה faces to faces or from the inside of the insides. Through the I am presence and through יהוה, Moses encounter Anochi at the Burning Bush; he spend forty days and nights with יהוה at the top of the mountain, receiving יהוה  holy Design for the people. He leads the people through the desert on the trek to their Promise Land.    

Deu 34:11 for all the signs and wonders which יהוה  sent him to do in the land of Mitsrayim, before Pharaoh, and before all his servants, and in all his land, – “This is what the historian calls the miracles Moses wrought signs and wonders, done with a mighty hand and great terror, which may refer to the terrors of Mount Sinai, by which YAHVEH fully ratified Moses’s commission and demonstrated it beyond exception to be divine, and this in the sight of all Yisrael.”

Deu 34:12 and for all that strong hand and all the great fearsome deeds which Mosheh did before the eyes of all Yisra’ĕl. – “He was greater than any other of the prophets of the Torah. Though they were men of great interest in heaven and great influence upon earth, yet they were none of them to be compared with this great man; none of them either so evidenced or executed their commission from heaven as Moses did.

This final summation of Moses seems to have been written long after his death, yet there had not arisen any prophet like unto Moses, nor did there arise any such between that period and the sealing up of the vision and prophecy. By Moses EL YAHVEH gave the law, and molded and formed the Hebrew church; by the other prophets HE only sent particular reproofs, directions, and predictions. The last of the prophets concludes with a charge to remember the Law of Moses, Mal. 4:4.

MESSIYAH Himself often appealed to the writings of Moses, and vouched him for a witness, as one that saw his day at a distance and spoke of him. But, as far as the other prophets who all came short of him, our Messiyah Yahushua went beyond the perfection of Moses. Yahushua doctrine was more excellent, His miracles were more illustrious, and His communion with our Father was more intimate, for HE had lain in his bosom from eternity, and by Him, EL YAHVEH does in these last days speak to us. Moses was faithful as a servant, but YAHUSHA as a Son.

The history of Moses finish with him buried in the plains of Moab, and concludes with the period of his government; but the history of our Savior leaves him sitting at the right hand of the Majesty on high, and we are assured that of the increase of his government and peace there shall be no end. The apostle, in his epistle to the Hebrews, largely proves the pre-eminence of Messiyah above Moses, as a good reason why we who are believer should be obedient, faithful, and constant, to that holy religion which we may profession of. EL YAHVEH, by HIS grace, makes us all perfect”

 

Haftarah

Joshua 1:1-18

Joshua 1:1  And it came to be, after the death of Mosheh the servant of יהוה , that יהוה  spoke to Yehoshua son of Nun, the assistant of Mosheh, saying, - Honor is here put upon Joshua, and great power lodged in his hand, by him that is the fountain of honor and power, and by whom kings reign. Instructions are given him by Infinite Wisdom, and encouragements by YAHVEH of all consolation. YAHVEH had before spoken to Moses concerning him (Num. 27:18), but now he speaks to him, probably as he spoke to Moses (Lev. 1:1) out of the tabernacle of the congregation, where Joshua had with Moses presented himself (Deu. 31:14), to learn the way of attending there.

Though Eleazar had the breast-plate of judgment, which Joshua was directed to consult as there was occasion (Num. 27:21), yet, for his greater encouragement, YAHVEH here speaks to him immediately, some think in a dream or vision (as Job 33:15); for Though YAHVEH has tied us to instituted ordinances, in them to attend him, yet he has not tied himself to them, but that he may without them make himself known to his people, and speak to their hearts otherwise than by their ears. Concerning Joshua’s call to the government.

The time when it was given him: After the death of Moses. As soon as ever Moses was dead, Yohoshua took upon him the administration, by virtue of his solemn ordination in Mosses’ life-time. An interregnum, Though but for a few days, might have been of bad consequence; but it is probable that YAHVEH did not speak to him to go forward towards Canaan till after the thirty days of mourning for Moses were ended.

As the Jews say, because the sadness of his spirit during those days made him unfit for communion with YAHVEH (he sorrowed not as one that had no hope), but by this solemn pause, and a month’s adjournment of the public councils, even now when time was so very precious to them.

YAHVEH would put an honor upon the memory of Moses, and give time to the people not only to lament their loss of him, but to repent of their miscarriages towards him during the forty years of his government.

The place Joshua had been in before he was thus preferred. He was Mosses’ minister, that is, an immediate attendant upon his person and assistant in business. The Septuagint translates it hypourgos, a workman under Moses, under his direction and command.

He that was here called to honor had been long bred to business. Our Messiyah Yahushua Himself took upon him the form of a servant, and then YAHVEH highly exalted him. He was trained up in subjection and under command. Those are fittest to rule that have learnt to obey.

He that was to succeed Moses was intimately acquainted with him, that he might fully know his doctrine and manner of life, his purpose and long-suffering (2 Tim. 3:10), might take the same measures, walk in the same spirit, in the same steps, having to carry on the same work.

He was a type of Messiyah, who might therefore be called Mosses’ minister, because he was made under the law and fulfilled all the righteousness of it.

Jos 1:2 “Mosheh My servant is dead, so now, arise, pass over this Yardĕn, you and all this people, to the land which I am giving to them, to the children of Yisra’ĕl. – The consideration upon which he was called to the government: Moses my servant is dead.

 All good men are YAH’s servants; and it is no disparagement, but an honor, to the greatest of men to be so: angels themselves are his ministers.

Moses was called to an extraordinary work, he was a faithful steward in YAH’s house, and in the discharge of the trusts reposed in him he served not himself but YAHVEH who employed him; he was faithful as a servant, and with an eye to the Son, as is intimated, Heb. 3:5, where what he did is said to be for a testimony of the things that should be spoken after.

YAHVEH will own HIS servants; will confess them in the great day. But Moses, Though YAH’s servant, and one that could ill be spared, is dead; for YAHVEH will change hands, to show that whatever instruments he uses he is not tied to any. Moses, when he has done his work as a servant, dies and goes to rest from his labors, and enters into the joy of his EL. YAHVEH takes notice of the death of his servants. It is precious in his sight, Ps. 116:15.

Now therefore arise.  "Though Moses is dead, the work must go on; therefore arise, and go about it.’’ Let not weeping hinder sowing, nor the withering of the most useful hands be the weakening of ours; for, when YAHVEH has work to do, he will either find or make instruments fit to carry it on. Moses the servant is dead, but YAHVEH the Master is not: he lives forever.

 "Because Moses is dead, therefore the work devolves upon thee as his successor, for hereunto You waste appointed. Therefore there is need of thee to fill up his place; up, and be doing.’’

The removal of useful men should quicken survivors to be so much the more diligent in doing good. Such and such are dead, and we must die shortly, therefore let us work while it is day.

It is a great mercy to a people, if, when useful men are taken away in the midst of their usefulness, others are raised up in their stead to go on where they broke off. Joshua must arise to finish what Moses began. Thus the latter generations enter into the labors of the former. And thus Yahushua, our Joshua, does that for us which could never be done by the Law of Moses, justifies (Acts 13:39), and sanctifies, Romans 8:3.

The life of Moses made way for Yohoshua, and prepared the people for what was to be done by him. Thus the law is a schoolmaster to bring us to Messiyah: and then the death of Moses made room for Yohoshua; thus we are dead to the law, our first husband, that we may be married to Messiyah, Rom. 7:4.

Jos 1:3 “Every place on which the sole of your foot treads I have given you, as I spoke to Mosheh. - The grant of the land of Canaan to the children of Yisrael is here repeated: I do give it them. To the patriarchs it was promised, I will give it; but, now that the fourth generation had expired, the iniquity of the Amorites was full, and the time had come for the performance of the promise, it is actually conveyed, and they are put in possession of that which they had long been in expectation of: "I do give it, enter upon it, it is all your own, I have given it; Though it be yet unconquered, it is as sure to you as if it were in your hands.’’

The persons to whom the conveyance is made: To them, even to the children of Yisrael in verse 2, because they are the seed of Jacob, who was called Yisrael at the time when this promise was made to him, Gen. 35:10, 12. The children of Yisrael, though they had been very provoking in the wilderness, yet, for their fathers’ sakes, should have the entail preserved. And it was the children of the murmurers that יהוה said should enter Canaan, Num. 14:31.

Jos 1:4 “From the wilderness and this Leḇanon even as far as the great river, the River Euphrates, all the land of the Ḥittites, and to the Great Sea toward the going down of the sun, is your border. - The land itself that is conveyed: From the river Euphrates eastward, to the Mediterranean Sea westward. Though their sin cut them short of this large possession, and they never replenished all the country within the bounds here mentioned, yet, had they been obedient, YAHVEH would have given them this and much more.

Out of all these countries, and many others, there were in process of time proselytes to the Jewish religion, as appears, Acts 2:5, etc. If their Messiyanic was enlarged, though their nation was not multiplied, it cannot be said that the promise was of no effect. And, if this promise had not its full accomplishment in the letter, believers might thence infer that it had a further meaning, and was to be fulfilled in the kingdom of the Messiyah, both that of grace and that of glory.

The condition is here implied upon which this grant is made, in those words, as I said unto Moses, that is, "upon the terms that Moses told you of many a time, if you will keep my statutes, you shall go in and possess that good land. Take it under those provisos and limitations, and not otherwise.’’ The precept and promise must not be separated.

It is intimated with what ease they should gain the possession of this land, if it were not their own fault, in these words, "Every place that the sole of your foot shall tread upon (within the following bounds) shall be your own. Do but set your foot upon it and you have it.’’

Jos 1:5 “No man is going to stand before you all the days of your life. As I was with Mosheh, so I am with you. I do not fail you nor forsake you. – The promises the t YAHVEH gave to the Messiyanic Community was the same promise makes to Joshua for his encouragement.

That he should be sure of the presence of YAHVEH will be with him in this great work to which he was called: "As I was with Moses, to direct and strengthen him, to own and prosper him, and give him success in bringing Yisrael out of Egypt and leading them through the wilderness, so I will be with thee to enable thee to settle them in Canaan.’’

Joshua came short of Moses in wisdom and grace; But what Moses did was done by virtue of the presence of YAHVEH was with him, and, Though Joshua had not always the same presence of mind that Moses had, yet, if he had always the same presence of YAHVEH, he would do well enough.

It is a great comfort to the rising generation of ministers in the Messiyanic Faith that the same grace which was sufficient for those that went before them shall not be wanting to them if they be not wanting to themselves in the improvement of it. It is repeated here again in verse 9.

"The YAHVEH our EL is with thee as a EL ELYON of power, and that power engaged where ever you go.’’ Those that go where YAHVEH sends them shall have HIM with them wherever they go and they need desire no more to make them easy and prosperous.

That the presence of YAHVEH should never be withdrawn from him: I will not fail thee, nor forsake thee, as stated in verse 5. Moses had assured him of this (Deu. 31:8), that, though he must now leave him, YAHVEH never would: and here YAHVEH HIMSELF confirms that word of his servant Moses (Isa. 44:26), and engages never to leave Joshua. We need the presence of YAHVEH, not only when we are beginning our work to set us in, but in the progress of it to further us with a continual help. If that at any time fail us, we are gone; this we may be sure, that YAHVEH is with us while we are with HIM.

This promise here made to Joshua is applied to all believers, and improved as an argument against covetousness, Heb. 13:5, Be content with such things as you have, for he hath said, I will never leave thee.

That he should have victory over all the enemies of Yisrael: There shall not any man that comes against thee be able to stand before thee. There is no standing before those that have YAHVEH on their side.

If he be for us, who can be against us? YAHVEH promises him clear success, the enemy should not make any head against him; and constant success, all the days of his life. However it might be with Yisrael when he was gone, all his reign should be graced with triumphs.

Jos 1:6 “Be strong and courageous, for you are to let this people inherit the land which I swore to their fathers to give them. – What Joshua had himself encouraged the people with long ago (Num. 14:9) YAHVEH here encourages him with. 

That he should himself have the dividing of this land among the people of Yisrael. It was a great encouragement to him in beginning this work that he was sure to see it finished and his labor should not be in vain.

Some make it a reason why he should arm himself with resolution, and be of good courage, because of the bad character of the people whom he must cause to inherit that land. He knew well what a forward discontented people they were, and how unmanageable they had been in his predecessor’s time; let him therefore expect vexation from them and be of good courage.

Jos 1:7 “Only be strong and very courageous, to guard to do according to all the Torah which Mosheh My servant commanded you. Do not turn from it right or left, so that you act wisely wherever you go. – That the believer must conform himself in everything that is written in the Torah, and make this HIS rule.

YAHVEH does, as it were, put the book of the law into Joshua’s hand; as, when Joash was crowned, they gave him the testimony, 2 Ki. 11:12. And concerning this book he is charged.

 To meditate therein day and night, that he might understand it and have it ready in him upon all occasions. It is ever any man’s business to acts according to the words of the King which is the Torah.

 It was the constitution of the Kingdom that was lodged in his hands; the care of it was enough to fill him, if he had had ten souls, and yet he must find time and Thoughts for meditation. Whatever affairs of this world we have to mind, we must not neglect the one thing needful.

For those who call the law, the law of Moses, this is what Father YAHVEH says, “to do according to all the laws which Mosheh My servant commanded you.”

Jos 1:8 “Do not let this Book of the Torah depart from your mouth, but you shall meditate on it day and night, so that you guard to do according to all that is written in it. For then you shall make your way prosperous, and act wisely. – Not to let it depart out of his mouth; that is, all HIS instructions to the people, and HIS judgments upon appeals made to him, He must be consonant to the law of YAHVEH; upon all occasions he must speak according to this rule, Isa. 8:20.

This is the law that was place on the inside of the Ark, which is us, from what is place on our inside our mouth will speak.

Joshua was to maintain and carry on the work that Moses had begun, and therefore he must not only complete the salvation Moses had wrought for them, but must uphold the holy religion he had established among them. There was no occasion to make new laws; but that good thing which was committed to him he must carefully and faithfully keep, 2 Tim. 1:14.

He must observe to do according to all this law. To this end he must meditate therein, not for contemplation sake only, or to fill his head with notions, or that he might find something to puzzle the priests with, but that he might, both as a man and as a magistrate, observe to do according to what was written therein. Several things were written there which had particular reference to the business he had now before him, as the laws concerning their wars, the destroying of the Canaanites and the dividing of Canaan; etc.

Joshua was a man of great power and authority, yet he must be under command and do as he is bidden. Yahoshua must not only govern by this law, and take care that the people observed the same law, but he must observe it himself, and so by his own example maintain the honor and power of it.

First, He must do what was written. It is not enough to hear and read the word, to commend and admire it, to know and remember it, to talk and discourse of it, but we must do it.

Secondly, He must do according to what was written, exactly observing the law as his copy, and doing, not only that which was there required, but in all circumstances according to the appointment.

Thirdly, He must do according to all that was written, without exception or reserve, having a respect to all YAH’s commandments, even those which are most displeasing to flesh and blood.

Fourthly, He must observe to do so, observe the checks of conscience, the hints of providence; and all the advantages of opportunity. Careful observance is necessary to universal obedience.

Fifthly, He must not turn from it, either in his own practice or in any act of government, to the right hand or to the left, for there are errors on both hands, and virtue is in the mean.

Sixthly, He must be strong and courageous, that he might do according to the law. So many discouragements there are in the way of duty that those who will proceed and persevere in it must put on resolution. And,

lastly, to encourage him in his obedience, he assures him that then he shall do wisely (as it is in the margin) and make his way prosperous, verses 7, 8. Those that make the word of YAHVEH their rule, and conscientiously walk by that rule, shall both do well and speed well; it will furnish them with the best maxims by which to order their conversation (Ps. 111:10); and it will entitle them to the best blessings: YAHVEH shall give them the desire of their heart.

Jos 1:9 “Have I not commanded you? Be strong and courageous. Do not be afraid, nor be discouraged, for יהוה  your Elohim is with you wherever you go.” -  That he encourage himself herein with the promise and presence of YAHVEH, and make these his purpose as in verse 6: Be strong and of a good courage. And again in verse 7, as if this was the one thing needful: Only be strong and very courageous. And he concludes with this:

Be strong and of a good courage; be not afraid, neither be You dismayed. Joshua had long since signalized his velour, in the war with Amalek, and in his dissent from the report of the evil spies; and yet YAHVEH sees fit thus to inculcate this precept upon him.

Those that have been justified have need to be called upon again and again to exercise sanctification and to improve in it. Joshua was humble and low in his own eyes, not distrustful of YAHVEH, and HIS power, and promise, but diffident of himself, and of his own wisdom, and strength, and sufficiency for the work, especially coming after so great a man as Moses; and therefore YAHVEH repeats this so often, "Be strong and of a good courage; let not the sense of thy own infirmities dishearten thee; YAHVEH is all-sufficient. Have not I commanded thee?’’

"I have commanded the work to be done, and therefore it shall be done, how invincible soever the difficulties may seem that lie in the way.’’ "I have commanded, called, and commissioned, thee to do it, and therefore will be sure to own thee, and strengthen thee, and bear thee out in it.’’

When we are in the way of our duty we have reason to be strong and very courageous; and it will help very much to animate and embolden us if we keep our eye upon the divine warrant, hear YAHVEH saying, "Have not I commanded thee? I will therefore help thee, succeed thee, accept thee, reward thee.’’ Our Messiyah Yahushua, as Joshua here, was borne up under his sufferings by a regard to the Will of YAHVEH and the commandment he had received from his Father, Jn. 10:18.

Jos 1:10 And Yehoshua commanded the officers of the people, saying, - Joshua, after being settled in as the governor of the people, immediately applies himself to business; not to take state or to take his pleasure, but to further the work of YAHVEH by addressing the leaders under him. Yehoshua was not a micro manager among, the people over whom YAHVEH had set him. He assigns responsibility to those under him and allows them to develop in those position.

Jos 1:11 “Pass through the midst of the camp and command the people, saying, ‘Prepare food for yourselves, for within three days you are passing over this Yardĕn, to go in to possess the land which יהוה  your Elohim is giving you to possess.’ ” – He issues out an orders to the people through the leaders of hundred and Thousands, to provide for a march; and they had been so long encamped in their present post that it would be a work of some difficulty to decamp. The officers of the people that commanded under Joshua in their respective tribes and families attended him for orders, which they were to transmit to the people.

Junior officers are as necessary and as serviceable to the public good in their places as the supreme leader in his. What could Joshua have done without officers? We are therefore required to be subject, not only to the king as supreme, but to governors as to those that are sent by him, 1 Pt. 2:13, 14.

By these officers, Joshua gives public notice that they were to pass over the Jordan within three days. These orders, I suppose, were not given till after the return of the spies that were sent to bring an account of Jericho, though the story of that affair follows, ch. 2.

Perhaps that was such an instance of his jealousy, and excessive caution, as made it necessary that he should be so often bidden as he was to be strong and of a good courage. Observe the certainty of the assurance Joshua says to the people, because YAHVEH had said it to him, You shall pass over Jordan, and shall possess the land.

We greatly honor the truth of Word of YAHVEH. He gives them directions to prepare for victory, not to prepare transport vessels.

He that bore Egypt upon eagle’s wings would in like manner bear them into promise land, to bring them to himself, Ex. 19:4. But those that were desirous to have other victory besides the manna, which had not yet ceased, must prepare it and have it ready against the time appointed.

The children of Yisrael had matured, that old slavery mindset was destroyed, not a new mindset was instilled in them, a mindset conducive for the promise land.

As the days before Pentecost, the childre of Yisrael was told to prepare themselves three day in advance, here again three days were given to get ready.

Jos 1:12 And Yehoshua spoke to the Re’uḇĕnites and to the Gaḏites and to half the tribe of Menashsheh, saying, - Those people who took their reward on the East side of the Jordan instead of the West. It is always our choose where the boundary of our inheritance will be drawn.

Jos 1:13 “Remember the word which Mosheh, servant of יהוה , commanded you, saying, ‘יהוה  your Elohim is giving you rest, and He shall give you this land.’ -  He reminds the two tribes and a half of the obligations they were under to go over Jordan with their brethren, Though they left their possessions and families on this side. Interest would make the other tribes glad to go over Jordan, but in these it was an act of self-denial, and against the grain.

Therefore it was needful to produce the agreement which Moses had made with them, when he gave them their possession before their brethren: Remember the word which Moses commanded you.

Some of them perhaps were ready to think now that Moses was dead, who they Thought was too hard upon them in this matter, they might find some excuse or other to release themselves from this engagement, or might prevail with Joshua to dispense with them; but he holds them to it, and lets them know that, Though Moses was dead, his commands and their promises were still in full force.

He reminds them, of the advantages they had received in being first settled: "The YAHVEH your EL hath given you rest. He has given your minds rest; you know what you have to trust to, and are not as the rest of the tribes waiting the issue of the war first and then of the lot. He has also given your families rest, your wives and children, whose settlement is your satisfaction. He has given you rest by giving you this land, this good land, of which you are in full and quiet possession.

Jos 1:14 “Let your wives, your little ones, and your livestock stay in the land which Mosheh gave you beyond the Yardĕn. But you shall pass before your brothers in fives, all your brave fighters, and shall help them, - The spiritual choices we make, will effect our wives and children. The two and a half tribe decided to take their possession on the east side of the Jordon, when Father YAHVEH wanted to give them it on the west side. Years to come they were the first two and a half tribe to go into captivity.

Jos 1:15 until יהוה  has given your brothers rest, as unto you. So shall they also take possession of the land which יהוה  your Elohim is giving them. Then you shall return to the land of your possession, and shall possess that which Mosheh the servant of יהוה  gave you beyond the Yardĕn toward the rising of the sun.” – It is the responsibility of every Messiyanic believer to stive to help their neighbour to possess their land or come to maturity. Then they can go and take possesion of the land they desire. A leader may want to dwell in the holy place but they are responsible to help their brother inherit the Holy of Holies.

Jos 1:16 And they answered Yehoshua, saying, “All that you have commanded us we do, and wherever you send us we go. – They promise him obedience, not only as subjects to their prince, but as soldiers to their general, of whose particular orders they are to be observant.

He that hath soldiers under him saith to this man, Go, and he goeth; and to another, Come, and he cometh, Mt. 8:9. Thus the people of Joshua; "All that You commandest us we will readily do, without murmuring or disputing; and whithersoever You sends us, Though upon the most difficult and perilous expedition, we will go.’’

We must swear allegiance to our Messiyah Yahushua, as the captain of our salvation, and bind ourselves to do what He commands us by His word, and to go where he sends us by his providence.

Since Joshua, being humbly conscious to himself how far short he came of Moses, feared he should not have such an influence upon the people and such an interest in them as Moses had, they here promise that they will be as obedient to him as ever they had been to Moses, verse 17.

To speak truth, they had no reason to boast of their obedience to Moses; he had found them a stiff-necked people, Deu. 9:24. But they meant that they would be as observant of Joshua as they should have been, and as some of them were (and the generality of them at least sometimes) of Moses.

We must not so magnify those that are gone, how eminent soever they were, either in the leadership or in the ministry, as to be wanting in the honor and duty we owe to those that survive and succeed them, Though in gifts they may come short of them.

Obedience for conscience’ sake will continue, Though Providence change the hands by which it rules and acts.

Jos 1:17 “According to all that we obeyed Mosheh, so we obey you. Only, let יהוה  your Elohim be with you, as He was with Mosheh. – They pray for the presence of YAHVEH to be with him: "Only the YAHVEH our Elohim be with thee, to bless and prosper thee, and give thee success, as he was with Moses.’’ Prayers and supplications are to be made for all in authority, 1 Tim. 2:1, 2.

The best thing we can ask of YAHVEH for our magistrates is that they may have the presence of YAHVEH with them; this will make them blessings to us, so that in seeking this for them we consult our own interest. A reason is here intimated why they would obey him as they had obeyed Moses, because they believed (and in faith prayed) that YAH’s presence would be with him as it was with Moses.

Those that we have reason to think have favor from YAHVEH should have honor and respect from us. Some understand it as a limitation of their obedience: "We will obey only as far as we perceive the Lord is with thee, but no further. If we keep close to YAHVEH HE will keep close to us; hitherto shall our obedience come, but no further.’’ But they were so far from having any suspicion of Joshua’s deviating from the divine rule that there needed not such a proviso.

Jos 1:18 “Whoever rebels against your command and does not obey your words, in all that you command him, is put to death. Only be strong and courageous.” - They pass an act to make it death for any Yisraelite to disobey Joshua’s orders, or rebel against his commandment.

Perhaps if such a law had been made in Moses’s time it might have prevented many of the rebellions that were formed against him; for most men fear the sword of the magistrate more than the justice of YAHVEH.

 Yet there was a special reason for the making of this law now that they were entering upon the wars of Canaan; for in times of war the severity of military discipline is more necessary than at other times. Some think that in this statute they had an eye to that law concerning the prophet YAHVEH would raise up like unto Moses, which they think, Though it refer chiefly to Messiyah, yet takes in Joshua by the way as a type of Messiyah, that whosoever would not hearken to him should be cut off from His people. Deu. 18:19, I will require it of him.

They animate him to go on with cheerfulness in the work to which YAHVEH had called him; and, in desiring that he would be strong and of a good courage, they did in effect promise him that they would do all they could, by an exact, bold, and cheerful observance of all his orders, to encourage him.

It very much heartens those that lead in a good work to see those that follow follow with a good will. Joshua, Though of approved valor, did not take it as an affront, but as a great kindness, for the people to bid him be strong and of a good courage.

Brit Chadasha

Juda 1:8-9

This epistle is styled in general  because it is not immediately directed to any particular person, family, or people, but to the whole society of MESSIYANIC of that time, lately converted to the faith of Messiyah, whether from Judaism or paganism: and it is, and will be of special use in and to the Assembly as long, as time, shall last. The general scope of it is much the same with that of the second chapter of the second epistle of Peter.

It is designed to warn us against seducers and their seduction, to inspire us with a warm love to, and a hearty concern for, truth the Torah and that in the closest conjunction with holiness, of which charity, or sincere unbiased brotherly-love, is a most essential character and inseparable branch.

The truth we are to hold fast, and endeavor that others may be acquainted with and not depart from, has two special characters: It is the truth as it is in Messiyah Yahushua (Eph. 4:21; and it is truth after (or which is according to) godliness, Tit. 1:1.

The gospel is the good new of Messiyah. The Torah has revealed Him to us, and He is the main subject of it; and therefore we are indispensably bound to learn all we can of His person, natures, and offices: indifference as to this is inexcusable in any who call themselves Messiyanic; and we know from what fountain we are wholly and solely to draw all necessary saving knowledge.

Further, it is also a doctrine of godliness. Whatever doctrines favour the corrupt lusts of men cannot be of YAHVEH, let the pleas and pretensions for them be what they will. Errors or lies are dangerous to our souls. As the servants slept and the tares were sown. But such were the wisdom and kindness of Providence that they began sensibly to appear and show themselves, while some, at least, of the apostles were yet alive to confute them, and warn others against them.

We are apt to think, If we had lived in their times, we should have been abundantly fenced against the attempts and artifices of seducers; but we have their testimony and their cautions, which is sufficient; and, if we will not believe their writings, neither should we have believed or regarded their sayings, if we had lived among them and conversed personally with them.

                                                                                                                                 

We have here, to these the apostle likens the seducers against whom he was warning them, and describes them at large, verse 8 to 10.

Jud 1:8 In the same way, indeed, these dreamers defile the flesh, and reject authority, and speak evil of esteemed ones. – The apostle here exhibits a charge against deceivers who were now seducing the disciples of Messiyah from the profession and practice of His holy religion.

He calls them filthy dreamers, forasmuch as delusion is a dream, and the beginning of, and creek to, all manner of filthiness. Lies are sin, sin is filthiness; it renders men odious and vile in the sight of the most holy Elohim, and makes them (sooner or later, as penitent or as punished to extremity and without resource) vile in their own eyes, and in a while they become vile in the eyes of all about them.

These filthy dreamers dream themselves into a fool’s paradise on earth, and into a real hell at last: let their character, course, and end, be our seasonable and sufficient warning; like sins will produce like punishments and miseries.

The character of these deceivers is described. They defile the flesh. The flesh or body is the immediate seat, and often the irritating occasion, of many horrid pollutions; yet these, Though done in and against the body, do greatly defile and grievously maim and wound the soul.

Fleshly lusts do war against the soul, 1 Pt. 2:11. and in 2 Co. 7:1 we read of filthiness of flesh and spirit, each of which, Though of different kinds, defiles the whole man.

They despise dominion, and speak evil of dignities, are of a disturbed mind and a seditious spirit, forgetting that the powers that be are ordained of YAHVEH, Rom. 13:1. YAHVEH requires us to speak evil of no man (Tit. 3:2.); but it is a great aggravation of the sin of evil-speaking when what we say is pointed at magistrates, men whom YAHVEH has set in authority over us, by blaspheming or speaking evil of whom we blaspheme YAHVEH Himself.

Or if we understand it, as some do, with respect to religion, which ought to have the dominion in this lower world, such evil-speakers despise the dominion of conscience, make a jest of it, and would banish it out of the world; and as for the word of YAHVEH, the rule of conscience, they despise it.

The revelations of the divine will go for little with them; they are a rule of faith and manners, but not till they have explained them, and imposed their sense of them upon all about them. Or, as others account for the sense of this passage, the people of YAHVEH, truly and specially so, are the dignities here spoken of or referred to, according to that of the psalmist, Touch not mine anointed, and do my prophets no harm, Ps. 105:15.

They speak evil, etc. Juadism is the perfect religion and its serious professors have been always have evil spoken of it. Though there is nothing in the perfect religion, than what is very good, and deserves our highest regards, both as it is for  the perfecting of our natures and as it is subservient to our truest and highest interests; yet this sect, as its enemies are pleased to call it, is every where spoken against, Acts 28:22.

Jud 1:9 But Miḵa’ĕl the chief messenger, in contending with the devil, when he disputed about the body of Mosheh, presumed not to bring against him a blasphemous accusation, but said, “יהוה  rebuke you!” - On this occasion the apostle brings in Michael the archangel, etc. Interpreters are at a loss what is here meant by the body of Moses. Some think that the devil contended that Moses might have a public and honorable funeral, that the place where he was interred might be generally known, hoping thereby to draw the Yisraelites, so naturally prone to, to a new and fresh instance of idolatry. The body of Moses we are to understand in the Hebrew Community, whose destruction the devil strove and contended for, as the Messiyanic Assembly is called the body of Messiyah.

Others bring other interpretations, which I will not here trouble, the reader with. Though this contest was mightily eager and earnest, and Michael was victorious in the issue, yet he would not bring a railing accusation against the devil himself; he knew a good cause needed no such weapons to be employed in its defense.

It is said, he durst not bring, etc. Why durst he not? Not that he was afraid of the devil, but he believed YAHVEH would be offended if, in such a dispute, he went that way to work; he thought it below him to engage in a trial of skill with the great enemy of YAHVEH and man which of them should out-scold or out-rail the other: a memorandum to all disputants, never to bring railing accusations into their disputes.

Truth needs no supports from falsehood or scurrility. Some say, Michael would not bring a accusation against the devil, because Michel was outrank by Lucifer. Some think the apostle refers here to the remarkable passage we have, Num. 20:7–14.

He knew Moses was his fellow-servant, a favorite of YAHVEH, and he would not patiently ask him to be insulted, no, not by the prince of devils; but in a just indignation cries out, YAHVEH rebuke thee: like that of our MASTER Himself (Mt. 4:10), Get thee hence, Satan. Moses was a magistrate, one beloved and preferred by the Great Elohim; and the archangel thought it insufferable that such a one should be so treated by a vile apostate spirit, of such high an order.

So the lesson is that we ought to stand up in defense of those whom YAHVEH owns, how severe Satan and his instruments may be in their censures of them and their conduct. Those who censure (in particular) upright leaders, they are striding upon every slip slope, their behavior, may expect to hear, YAHVEH rebuke thee; and divine rebukes are harder to be borne than careless sinners may think.

Jud 1:10 But these blaspheme that which they do not know. And that which they know naturally, like unreasoning beasts, in these they corrupt themselves. – They speak evil of the things which they know not, etc. Those who speak evil of authority and godliness speak evil of the things which they know not; for, if they had known them, they would have spoken well of them, for nothing but good and excellent can be truly said of the pure religion Messiyanic Judaism, and it is sad that anything different or opposite should ever be justly said of any of its professors.

A Messiyanic life is the safest, happy, comfortable, and honorable life that is.  Men are most apt to speak evil of those persons and things that they know least of. How many had never suffered by slanderous tongues if they had been better known! On the other hand, retirement screens some even from just censure.

But what they know naturally, etc. It is hard, if not impossible, to find any obstinate enemies to the Messiyanic Faith, who do not in their lives live in open or secret contradiction to the very principles of the Heavenly Kingdom. This many think hard and uncharitable; but I am afraid it will appear too true in the day of the revelation of the righteous judgment of YAHVEH.

The apostle likens such to brute beasts, who often think and boast in them, if not as the wisest, yet at least as the wittiest part of mankind. In those things they corrupt themselves; that is, in the plainest and most natural and necessary things, things that lie most open and obvious to natural reason and conscience; even in those things they corrupt, debase, and defile themselves.

The fault, whatever it is, lies not in their understanding or apprehensions, but in their depraved wills and disordered appetites and affections; they could and might have acted better, but then they must have offered violence to those vile affections which they obstinately chose rather to gratify than to degrade.

Chazak Chazak VeNitchazak

Be Strong Be Strong!

And may we be strengthened!