32:43 Moses urges the nations to rejoice because their salvation is bound up with Israel’s (Gen 12:3). The song ends with the theme of atonement (cf. 21:8). God’s judgment also effects atonement, removing the guilt and sin from the land and people.

32:44–47 Moses, joined by Joshua, commands the people to keep the words of the law because they are life itself.

32:48–52 Moses to Die on Mount Nebo. These verses explain why Moses will not enter the promised land.

32:51 Earlier Moses said that he was barred from the land because of the Israelite’s sins (1:37; 3:26; 31:2). This verse is not a contradiction since the people’s stubbornness contributed to Moses’ public anger that dishonored God (Num 20:11).

33:1—34:12 Benediction and Burial. Moses pronounces a blessing on the tribes and then prepares for his death and burial.

33:1–29 Moses Blesses the Tribes. The sixth major section of Deuteronomy begins with Moses pronouncing a last blessing on the tribes of Israel just as Jacob had done before him (Gen 49). It is a fitting word of grace and blessing, the words of a dying “father” to his children. It is something like a last will and testament. The blessing ends with a promise that Israel will tread on its enemies (v. 29), perhaps alluding to the defeat of the ultimate enemy of humanity in Genesis (Gen 3:15). Despite the predicted long history of disobedience, the song of Moses concluded with God making atonement for the people and the land (32:43). Thus, blessing is a natural segue. This pattern of judgment followed by blessing continues a trajectory throughout the history of Israel, culminating in the resurrection of Christ, which follows the curse of his death to bring about atonement for the entire world.

33:1 man of God. The first use of this prophetic title to describe Moses the great prophet as he pronounces a benediction upon the people before his death.

33:2–3 The Lord’s coming is depicted as a march through the wilderness from Sinai (the only time Deuteronomy calls Sinai/Horeb “Sinai”) to Canaan. His fiery Sinaitic glory accompanied him. The use of “Seir” and “Paran” probably suggests a march to Canaan from Sinai through Edom (Seir) to the southern boundary of the promised land (Paran). See Judg 5:4–5; Hab 3:3.

33:4–5 God’s rule is where God’s law is proclaimed, suggesting that God, not Moses or others, “was king over Jeshurun” (v. 5). His kingship triumphs over Jeshurun’s having grown “fat” (32:15).

33:6–25 The actual words of blessing are now pronounced over tribes and not sons (cf. Gen 49). Genesis ends with Jacob, the father of the nation of Israel, blessing his sons before he died. Now Moses does the same for the tribes of Israel at the end of Deuteronomy. The order of these two lists is slightly different. Jacob blessed all the sons of his first wife, Leah, at the beginning of his speech and the sons of his second wife, Rachel, at the end. Moses’ blessing places the tribes of Rachel in the middle of those of Leah and omits the tribe of Simeon.

33:6 Reuben is still at the head of the tribes as firstborn, but there is an awareness that his numbers have been waning.

33:7 Judah has been moved up dramatically in this blessing (cf. Gen 49:8–12) into second place and is seen to be in a fight that requires divine help. The Messianic significance of Judah’s blessing in Genesis is probably assumed here. Judah will encounter a serious challenge before attaining eventual supremacy. The anticipated Messianic ruler will come through Judah (cf. Gen 49:10, Ruth 4:18–22, Matt 1:1–16).

33:8 A dramatic reversal has taken place in Levi’s fortunes (cf. Gen 49:5–7). Levi channeled its aggression in a godly direction. The blessings of Levi and Joseph constitute the longest blessings invoked upon the tribes. Levi’s faithfulness in providing guidance through appointed means (Urim and Thummim) is noted first of all.

33:9 Placing God above family ties refers to the incident of the golden calf (Exod 32:27–29), when the Levites did not spare their own families. Consequently, the Levites were appointed the teachers of the word of God and the administrators of the sacrificial rites.

33:13–17 Joseph is blessed with incredible fertility by “him who dwelt in the burning bush.” God first spoke to Moses out of the desert bush (Exod 3:1–6) to reveal his name and glory. The Hebrew term for “dwelt” can also mean “settle temporarily” and is used for God dwelling among his people (cf. Exod 24:16; 29:45). From such humble beginnings come great blessings. Some of these blessings closely echo Gen 49:26. See notes on Gen 49:22–26.

33:16 the prince among his brothers. Kingship is associated with the tribe of Joseph in Genesis. Joseph dreams that his brothers will bow down to him, and his dream comes true (Gen 37:9–10; 42:6–9).

33:26–33 This addresses God and his people as incomparable. There is no God like the God of Jeshurun, who provides transcendent help, and thus there is no people like Israel, who will tread on the “heights” of their enemies, perhaps referring to their final triumph over their adversaries.

34:1–12 The Death of Moses. After pronouncing his final blessing, Moses climbs Mount Nebo, where he receives a panoramic vision of the land before he dies.

34:4 the land I promised on oath. Links with God’s initial promise to Abraham when he first set foot in the land (Gen 12:7).

34:5 the servant of the LORD. This is the first time the Bible calls someone by this title (though cf. Gen 26:24), but it is not the last. This title starts a trajectory that comes to expression in another servant who makes atonement for his people through death (Isa 42:1–4; 52:13—53:12, cf. John 13:1–17; Phil 2:6–11).

34:6 to this day no one knows. Reflects a much later time.

34:7 a hundred and twenty years old. An extremely old age. Joseph died at 110 (Gen 50:26). his eyes were not weak nor his strength gone. Moses was still healthy, indicating that his death was due to God’s judgment.

34:8 grieved for Moses. One of Israel’s last acts on the eastern side of the Jordan. thirty days. The time allotted to mourn for a distinguished figure (cf. Num 20:29).

34:9 Joshua is now the leader of Israel because Moses has transferred the divine authority to him. The new leader is thus filled with a spirit of wisdom to lead and guide the people.

34:10–12 The author of this section has looked back on Israel’s history and has seen many prophets come and go, but none has matched Moses’ prophetic power. Thus, this description of Moses’ unequalled authority that closes Deuteronomy suggests the importance of the first five books of the OT within the canon of Scripture. But at the same time, there is a prophetic expectancy. There is the hope that someday a new Moses will appear (18:15); he will be accompanied by many signs and wonders and bring about liberation not just for one nation but for the entire world. The rest of the OT keeps such a hope alive (Mal 4:5–6). No prophet in the OT was superior to Moses. Finally Jesus came and fulfilled this prophecy. He radiated the face of God in a way that transcended Moses (Acts 3:22–26; 7:37; Heb 1:3; 3:1–6). Through great signs and wonders, he was able to accomplish a new and greater exodus for his people from the slavery of sin.