The “Song of Moses” had been a lesson in theology, history, and personal obedience, with several strong warnings included, but the final blessing Moses bestowed on his people is saturated with grace and mercy. It’s quite a contrast to the “blessing” Jacob gave his sons before he died (Gen. 49), revealing their hidden character and exposing sin. Moses opened and closed his speech by extolling the greatness of the Lord he was about to meet on top of the mount (Deut. 33:1–5, 26–29), and then he named each tribe except Simeon and gave them a blessing from the Lord. Moses wrote and spoke of himself in the third person (vv. 1, 4), the same way David spoke to the Lord in 2 Samuel 7: when he was so overwhelmed by the promises of God. Both Moses and David were like little children, who often use their own names when speaking to adults.
The glory of God (vv. 1–5). As Moses looked back over his long life, the one scene that gripped his mind was the revelation of God’s glory at Mount Sinai (Ex. 19:16–25; 24:15–18; Heb. 12:18–21) and the giving of the law. But he had seen God’s glory up close when he had been on the mount interceding with the Lord (Ex. 33–34). This same description is used in Deborah’s song in Judges 5:4–5, and also by the prophet Habakkuk as he praised the Lord (Hab. 3:3). The better we know the Word of God, the more able we are to express proper worship to Him. There is no substitute for “psalms and hymns and spiritual songs” (Eph. 5:19; Col. 3:16) that are founded on Scripture.
God came from the myriad of angels in heaven to meet with sinful Israel! Why? “Because he loved the people” (Deut. 33:3). Throughout the book of Deuteronomy, Moses has emphasized God’s special love for Israel and His grace in choosing them to be His special people (4:31–40; 7:6, 13; 14:2; 26:19; 28:9). God’s sovereign grace and love are never reasons for pride on the part of sinful people. Rather, they are truths that should humble us and make us want to serve Him with all our hearts. The “saints” (holy ones) in 33: are the angels, but the “saints” in verse 3 are the people of Israel, God’s set-apart ones, Jeshurun “the upright one.” In spite of their frequent disobedience, Israel is seen by God as His special people. “He has not observed iniquity in Jacob, nor has he seen wickedness in Israel” (Num. 23: nkjv). There was much sin in the Corinthian church, yet Paul addressed the people as “saints” (1 Cor. 1:1–2). Our standing before God is that of being righteous in Jesus Christ (2 Cor. 5:21), but our present state in this world is that of being tempted and frequently failing. The victorious Christian life means living up to our standing through faith in the power of God.
Moses describes our exalted position because of God’s grace: loved by God, secure in His hand, and submissive at His feet (Deut. 33:3). We also dwell between His shoulders (v. 12) and have His everlasting arms beneath us (v. 27). No wonder Moses exclaimed, “Who is like unto thee, O people saved by the Lord” (v. 29). Moses didn’t see the law as a burden from God but as a rich inheritance (v. 4). Israel would inherit a good land, but their greatest inheritance was the Word of God that nourished them, protected them, and guided them. “Your testimonies I have taken as a heritage forever, for they are the rejoicing of my heart” (Ps. 119:111 nkjv). Unlike the nations around them, Israel didn’t have a human king ruling the people, for God was their King, and His throne was the mercy seat on the ark of the covenant (Deut. 33:5; Ps. 80: niv). How tragic that later Israel asked for a king and put their faith in the arm of flesh (Deut. 17:14–20; 1 Sam. 8—9).
God’s blessings for the tribes (vv. 6–25). God saw not only the entire nation, the people of Israel, but He also saw the individual tribes and assigned blessings to them. Like the high priest, the Lord carried the names of the tribes individually over His heart (Ex. 28:15–30). We’ve already noted that Simeon is not mentioned, but all the other tribes are, including Joseph along with his two sons Ephraim and Manasseh. The order is:
Reuben, Judah, Levi—sons of Leah (Deut. 33:6–11)
Benjamin, Joseph—sons of Rachel (vv. 12–17)
Ephraim, Manasseh—sons of Joseph (v. 17)
Zebulun, Issachar—sons of Leah (vv. 18–19)
Gad—son of Zilpah (vv. 20–21)
Dan, Naphtali—sons of Bilhah (vv. 22–23)
Asher—son of Zilpah (vv. 24–25)
Since Reuben (v. 6) was Jacob’s firstborn, he’s mentioned first, although Reuben’s sin (Gen. 35:22) cost him the rights of the firstborn (49:3–4) which were then given to Joseph (1 Chron. 5:1–2). But Moses says nothing about this! Jacob said that the tribe wouldn’t excel, but Moses prayed that the tribe would live, i.e., grow and prosper. Hebrew students don’t agree on the translation of the last clause. Is it “nor let his men be few” or “and let his men be few”? Is he asking blessing or judgment? In spite of his sin against his father, Reuben interceded for Joseph (Gen. 37:19–22; 42:22) and was willing to provide his sons as surety for Benjamin (42:37). The Reubenites settled with Gad and Manasseh in the territory east of the Jordan, but they marched at the head of the army in conquering Canaan (Josh. 4:12) and didn’t return to their own land until after the conquest was completed (22:1–9). Between the first and second censuses in Numbers (Num. 1 and 26), Reuben lost 2,770 men, but the tribe had a reputation for being courageous soldiers (1 Chron. 5:10). It’s interesting that no great civil or military leader or prophet ever came from the tribe of Reuben.
Judah (Deut. 33;7) was the royal tribe (Gen. 49:10), but it was also a military tribe, for the men of Judah marched at the front of the army during the nation’s journeys (Num. 2:9). Moses prayed that God would hear Judah’s prayers, give them victory on the battlefield, and bring their armies back home safely.
The tribe of Levi (Deut. 33:8–11) was set apart to be the priestly tribe (priests and Levites), and the Levites assisted the priests at the sanctuary. Jacob linked Simeon and Levi (Gen. 49:5–7) and announced that, because of their sins, these two tribes would be scattered in Israel. Simeon became a part of Judah and the Levites lived in forty-eight special cities assigned to them (Josh. 21). Scattering the Levites turned out to be a blessing for the Jews because the Levites knew and taught the law and could instruct the people. Oddly enough, dying Jacob said nothing about the spiritual ministry of Levi’s descendants.
The priests had the Urim and Thummim (Ex. 25:7; 28:30), which were probably two precious stones kept in the high priest’s breastplate and used to determine the will of God (1 Sam. 23:6–9). The “holy one” in Deuteronomy 33: (“the man you favored,” niv) is probably Moses, who with Aaron came from the tribe of Levi. Moses was sorely tested at Massah (Ex. 17:1–7) and at Meribah (Num. 20:1–13), and the priests and Levites stood with him. It was the Levites who slew the idolaters after the golden calf episode (Ex. 32:25–29), showing their zeal for the Lord. They put obeying God’s will ahead of their love for their own families and their own nation (see Matt. 10:37; Luke 14:26). It would be the privilege and responsibility of the priests to guard and use the Urim and Thummim, teach the people the law, and be in charge of worship at the sanctuary. Moses prayed that the tribe of Levi—his own tribe—would be given strength for their many ministries and be protected from their enemies.
Jacob’s youngest son Benjamin (Deut. 33:12) was greatly beloved by his father (Gen. 35:18; 44:20) and also beloved of the Lord and protected by the Lord. The little tribe of Benjamin was situated adjacent to Judah’s northern boundary, and the city of Jerusalem was on the northern border of Judah and the southern border of Benjamin. Since the sanctuary would be at Jerusalem, Benjamin would be close to the Lord who dwelt there with His people. Like a father caring for a son, God would carry Benjamin on His back, between his shoulders, and shelter him from danger. The men of Benjamin had quite a reputation as warriors (Judg. 5:14).
More space is devoted to Joseph, Ephraim, and Manasseh (Deut. 33:13–17) than to any other tribe, but Jacob followed the same pattern (Gen. 49:22–26). Jacob had given the rights of the firstborn to Joseph and had also made his younger son Ephraim firstborn over Manasseh (Gen. 48). Moses blessed Joseph with “precious [choice] things” in terms of plenty of water, good land, fruitful harvests, and valuable timber and minerals from the hills and mountains. He spoke of the “sun and moon” because these were the lights God put in charge of the seasons (1:14). “The one who dwelt in the bush” (Deut. 33:16) was the Lord Himself when He appeared to Moses (Ex. 3). The phrase “separated from his brethren” can also be translated “a prince among his brethren.” This was true not only literally in Egypt but also spiritually and morally in the family. He was a godly man.
Moses compared Joseph and his sons (“his glory”) to a beautiful firstborn bull with sharp horns that defeat every enemy. The word “firstborn” (“firstling”) is significant, because Joseph inherited the blessing of the firstborn when Jacob rejected Reuben, and Ephraim was made firstborn over his brother Manasseh. The tribes of Ephraim and Manasseh were known for their fruitful lands, their large flocks and herds, and their military power. Unfortunately, they were proud of their ancestry and occasionally refused to cooperate with the other tribes and thereby created problems for the nation.
Zebulun and Issachar (Deut. 33:18–19) are described as two tribes who will receive rich blessing from land and sea. Jacob identified Zebulun with the sea (Gen. 49:13) and Issachar with the land (vv. 14–15), although Issachar was near the Sea of Galilee and Zebulun just a few miles from the Mediterranean Sea. The two phrases “going out” and “in your tents” cover all of daily life: going out to work, coming home to rest. Moses was blessing every aspect of their life, what we might call the “routine tasks of life.” The picture in Deuteronomy 33: is that of worship followed by a communal feast, but the Jews had to bring their sacrifices to the central sanctuary where they could enjoy family feasts. Some think it’s a picture of the two tribes sharing their bounties with their brothers and sisters and giving thanks to God for His generosity, a Jewish version of a family picnic.
The tribe of Gad (vv. 20–21) was located east of the Jordan (3:12–16) with Reuben and Manasseh. Moses knew that Gad had chosen the best land for their flocks and herds. But Gad was also a brave tribe that sent warriors into Canaan to help conquer the land (Josh. 1:12–18; 4:12–18; 22:1–4). When Israel defeated the nations east of the Jordan, Gad took a “lion’s share” for themselves.
Comparing Dan (Deut. 33:22) to “a lion’s whelp” suggests that the tribe wasn’t quite mature yet, but it showed great promise and had great strength. A lion’s cub grows up to be a lion! The second clause has been translated “he shies away from the viper.” Jacob compared Dan to a serpent (Gen. 49:16–17), and the serpent and the lion are both associated with Satan (Gen. 3; Rev. 12:9, 14–15; 20:2; 1 Peter 5:8). The tribe of Dan became idolatrous and apostate (Judg. 17—18).
Naphtali (Deut. 33:23) is promised the fullness of the Lord’s blessing and expansion to the south, where the Sea of Galilee is located, and the west, toward the Mediterranean Sea. Barak came from this tribe, and soldiers from Naphtali assisted him and Deborah (Judg. 5:18) and Gideon (7:23). Naphtali is mentioned in messianic prophecy (Isa. 9:1; Matt. 4:13–16).
The name Asher (Deut. 33:24–25) means “blessed,” and Moses asked that the Lord bless the tribe with many children, the favor of his brothers, and great prosperity. To use precious olive oil on your feet would be a mark of wealth, and Asher’s territory was blessed with many olive groves. The word translated “shoes” is also translated “bolts,” referring to strong security at the city gates. So, the tribe would enjoy fertility, brotherly love, prosperity, and security, and the Lord would give them daily strength to accomplish their work. What more could they want?
The happiness of God’s people (vv. 26–29). These are the last written words of Moses, and they focus on the happiness of the people of God because of His blessings. As Moses finished blessing the tribes, he visualized the whole nation and the joy Israel ought to have because they know the true and living God. Their God isn’t a dead idol sitting in a temple; He rides the heavens to come to the aid of His people! (See Ps. 18: and 68:33.) But even more, God is Israel’s “home” and dwelling place (see 90:1), and they abide in Him no matter where they go. As we go forward by faith, He defeats the enemy and holds us up in the battle.
Israel would face many enemies and fight many battles as they conquered the Promised Land, but God would give them victory. They would dwell in a safe and productive land, separated from the pagan nations but bearing witness to them about the God of Israel. God would be their helper, their shield, and their sword, so they had nothing to fear. Israel’s greatest danger wasn’t the armies around them so much as the appetites within them. Their hearts needed to be weaned away from their love for idols and the sins associated with idol worship. In the end, the Jews accepted and worshipped the gods of the nations they defeated, and this led to the spiritual and moral decay of the nation. Instead of “treading on their high places” (Deut. 33:29), Israel sank lower and lower into the pits of sin, until God had to send them into captivity.