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23. And of Naphtali he said. He predicts that God would deal bountifully towards these two tribes; for to the first a fertile district would be allotted towards “the west and the south.” What he declares respecting the tribe of Asher is not free from ambiguity; for he is said to be blessed, מבנים, mibanim, i.e., either with children, or above children. If we prefer the former meaning, his prolificness (πολυτεκνία) is celebrated, as though it were said, Asher shall be blessed with a numerous progeny. There may, however, be a comparison between this tribe and the others; and this might justly be made to its advantage, because it had a very fertile district allotted to it, and abounding in wheat of the best quality, as the blessing of Jacob testifies,

“Out of Asher shall bread be fat, and he shall yield royal dainties.” (Genesis 49:20.)

He adds that “Asher shall be acceptable to his brethren;” from whence we gather that his tribe should be of a placid disposition: and afterwards figuratively celebrates the abundance of his oil, and iron, and brass. For to “dip his foot in oil,” is as much as to say that he should collect an abundant supply of oil; and that “his shoes should be iron and brass,” is nothing more than that he should tread upon a soil full of these metals. It is to be readily inferred from hence, as from preceding passages, that the blessings, which are now mentioned, are not so much wishes or prayers, as prophecies; since without the spirit of prophecy Moses could never have divined what, or what sort of, territory was to be bestowed on the several tribes.

Commentators vary as to the latter words; for some render the word דבא, daba, old age, or, grief, as if there were a transposition of the letters, ³²⁵³²⁵     דבא, a word whose root does not occur in Hebrew. The LXX., and the Chaldee paraphrast, and the Syriac, are unanimous in rendering it strength; but the V. has old age, and those critics, who maintain this to be its meaning, are driven to suppose that it is formed irregularly from דאב — W and thus restrict the meaning of the word “days” to youth; but others more correctly suppose, that Asher was to be strong and vigorous through the whole course of his life. Since, therefore, years gradually debilitate men, Moses promises to the posterity of Asher that their rigor should be retained to the very end of life.

26. There is none like unto the God. Moses proceeds from the parts to the whole, and now comes to speak of the whole body, which consisted of the twelve families. All that he says tends to the same end, viz., that the people of Israel were happy as being taken by God under this faithful guardianship: for nothing is more to be desired with regard to our best interests, than that our welfare should be intrusted to the hand of God. But, since this inestimable blessing of being protected by the care of God is often but lightly prized, Moses exclaims in admiration, that there is none to be compared to the God of Israel. We know that all nations had their tutelary gods or patrons, and foolishly gloried in their respective idols; although they often found from experience, that whatever confidence they placed in them was vain and frivolous. Moses, therefore, separates from this imaginary multitude of false gods the God of Israel, like whom, he says, none can be anywhere found. He also extols His power, because He rides gloriously on the heavens and clouds, which is tantamount to all high things being subject to His dominion. But, whereas it would be of little profit to reflect on his infinite power except; in its connection with ourselves, Moses expressly reminds us that God is not strong for Himself, but in order that He may help His people.

27. The eternal God is thy refuge. This is just as if he had said that the Israelites were protected from above by the help of God, and also based, as it were, upon Him. The beginning of the prayer corresponds with that other in Psalm 90:1, “Lord, thou hast been our dwelling-place in all generations.” The sum is, that although the Israelites might be exposed to many injuries, still there was secure repose for them under the shadow of God’s wings; and assuredly unless the hand of God had been like a roof to protect them, they would have perished a thousand times over. But, inasmuch as it would not be sufficient for our heads to be in safety, the other point is also added, viz., that God’s arms should be stretched forth to sustain them from beneath. He calls them “everlasting,” because the security of the pious, who rely upon God, is never shaken: it is, therefore, just as though he represented God to be at the same time the foundation, and the roof, of their abode. Others translate it less correctly, “Thou shalt live under the arms of the Everlasting;” for an elegant distinction is drawn, ³²⁶³²⁶     This sentence is omitted in the Latin edition of 1563 though given in substance in the French of 1564. which, however, tends to the same point, when God it called קדם, kedem, and His arms עלם, gnolam, the first of which words has reference to the past, whilst in the other there is allusion to the future; as if he had said of God, that He was from the beginning, and that His power would endure unto the end.

He adduces experimental evidence of the above statements, inasmuch as God had ³²⁷³²⁷     It will be seen that C. translates the verbs here in the past tense; A. V. in the future: “he shall thrust out, etc.” miraculously destroyed the enemies of His people; at the same time he specifies the manner in which this was done, viz., that He had said, Destroy, or blot out, or dissipate. And by this word he signifies that, although God had made use of the agency of the Israelites, still He only was the conqueror; since the Israelites prevailed not except at His bidding, and by His will.