Deuteronomy 33:21

The tribe of Gad chose this territory before the conquest of Canaan. It was the rich and productive land of Bashan (Numbers 32:1–5).

God praises Gad for carrying out his justice and obeying his rules. This probably refers to the tribe’s faithfulness in helping the western tribes conquer Canaan (Joshua 22:1–3).

On the day before he died, Jacob blessed his 12 sons (Genesis 49:1–28). Many years later, Moses also blessed these same sons. By that time, they had become large and powerful tribes. Moses, like Jacob, spoke as a founding father of the nation.

of Gad he said--Its possessions were larger than they would have been had they lain west of Jordan; and this tribe had the honor of being settled by Moses himself in the first portion of land conquered. In the forest region, south of the Jabbok, "he dwelt as a lion" (compare Gen 30:11; Gen 49:19). Notwithstanding, they faithfully kept their engagement to join the "heads of the people" [Deu 33:21] in the invasion of Canaan.

Here we have, I. 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 neighbours; it is foretold,
1. That they should both have a comfortable settlement and employment, Deu 33:18. 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, Gen 49:15. Observe here, (1.) That the providence of God, 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? Co1 12:17. It was for the common good of Israel that the men of Zebulun were merchants and that the men of Issachar were husbandmen. (2.) 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 God 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 God, Ecc 5:19.
2. That they should both be serviceable in their places to the honour of God and the interests of religion in the nation (Deu 33:19): 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 God the glory of them? Two things they shall do for God: -
(1.) They shall invite others to his service. Call the people to the mountain. [1.] Zebulun shall improve his acquaintance and commerce with the neighbouring nations, to whom he goes out, for this noble purpose, to propagate religion among them, and to invite them into the service of the God of Israel. Note, Men of great business, or large conversation, should wisely and zealously endeavour 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 Christ and his apostles, which began in the land of Zebulun (Mat 4:14, Mat 4:15); then they called the people to the mountain, that is, to the kingdom of the Messiah, which is called the mountain of the Lord's house, Isa 2:2. [2.] Issachar that tarries at home, and dwells in tents, shall call upon his neighbours 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 neighbours (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 (Psa 122:1); or because they were more observant of the times appointed for their feasts than others were. One of the Chaldee paraphrasts reads the foregoing verse, 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. And Onkelos more particularly, Rejoice, Issachar, when thou goest to compute the times of the solemnities at Jerusalem; for then the tribes of Israel shall be gathered to the mountain of the house of the sanctuary. 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 Israel ought to do, Ch1 12:32. And the character which follows (v. 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. Note, Those that have not opportunity as Zebulun had of bringing into the church 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 God'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.
(2.) They shall not only invite others to the service of God, 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 pretence that they cannot leave their business; but, when they stir up others to go speedily to pray before the Lord, they shall say, We will go also, as it is Zac 8:21. Note, The good we exhort others to we should ourselves be examples of. And, when they come to the temple, they shall not appear before the Lord empty, but shall bring for the honour and service of God according as he has prospered them, Co1 16:2. [1.] 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 (Deu 33:16), Thou shalt suck the milk of the Gentiles. It is foretold, [2.] That these tribes, being thus enriched, should consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth, Mic 4:13. The merchandise of Zebulun, and the hire of Issachar, shall be holiness to the Lord (Isa 23:18), for thereof they shall offer sacrifices of righteousness, that is, sacrifices according to the law. Note, We must serve and honour God 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 proportionable.
II. The blessing of the tribe of Gad comes next, Deu 33:20, Deu 33:21. This was one of the tribes that was already seated on that side Jordan where Moses now was. Now,
1. He foretels what this tribe would be, Deu 33:20. (1.) That it would be enlarged, as at present it had a spacious allotment; and he gives God the glory both of its present and of its future extent: Blessed be he that enlargeth 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, Ch1 5:19, Ch1 5:20, Ch1 5:22. Note, God is to have the glory of all our enlargements. (2.) 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, Ch1 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.
2. He commends this tribe for what they had done and were now doing, Deu 33:21. (1.) 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. Note, Men will praise thee when thou doest well for thyself (when thou providest first for thyself, as Gad did), Psa 49:18. And God will praise thee when thou doest well for thy soul, which is indeed thyself, and providest the first part for that in a portion from the law-giver. (2.) 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 the Lord upon the Canaanites, under the conduct of Joshua, to whom we afterwards find they solemnly vowed obedience, Jos 1:12, Jos 1:16. 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. Note, It is a blessed and honourable thing to be helpful to our brethren in their affairs, and particularly to assist in executing the justice of the Lord by suppressing that which is provoking to him: it was this that was counted to Phinehas for righteousness.

And he provided the first part for himself. [322] Others translate it not badly, the first-fruits. Jerome's rendering, pre-eminence (principatum,) however, is quite out of the question. The word beginning (principium,) however, is very suitable, for Moses thus signifies that the Gadites were beforehand in seeking a dwelling-place for themselves; for before possession of the land was accorded to the people, they asked for the kingdom of Sihon for themselves. It is afterwards added, in what way they were provident in choosing their abode, namely, because God suggested to them that Moses was at liberty to assign this portion to them. For it is called the "portion of the lawgiver," as being that respecting which Moses might lawfully decide, since he appropriated it to the Gadites, not by hazard, nor otherwise than by God's command. It is called the hidden portion, [323] as not having been included by God in His promise. The sum is, that although God's will was not yet revealed, with respect to this addition to the land, still they obtained it through His secret liberality. And Moses desires flint his decision with regard to the Gadites remaining on this side Jordan should be thus confirmed, since disputes might have otherwise arisen, inasmuch as God's promise had assigned the boundaries of the whole people on the opposite bank. Theirs is a poor exposition who explain it that Moses was buried there; and those also violently wrest the words, who understand by "the lawgiver" the chiefs of the Amorites, and render the words "hidden portion," the ceiled palaces; [324] nor would they have been thus extravagant in their notions, if the natural meaning which I have given had occurred to them.

The other clause of the verse is added by way of qualification; for Moses shows that this advantageous provision was made for the children of Gad, on condition that they should accompany the other tribes, and not return home until the land of Canaan was at peace, and their enemies subdued. And we have already seen that, when they sought for themselves this location outside the land, in the kingdom of the Amorites, they were severely rebuked by Moses, until they promised that they would share the war with their brethren until its conclusion. This is what Moses means by "executing the justice of God, and his judgments with Israel;" not only because it was but just that they should share the war with their brethren, and assist them in obtaining possession of the land, but because God ordained that His just vengeance should be executed upon those heathen and wicked nations by the whole of Israel, and had chosen all the tribes generally to be the ministers of His judgment; as it is said, in Psalm 149:7, 8, 9, that they were charged "to execute vengeance upon the heathen, to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgment written;" for it was no common honor to be appointed to be, as it were, the judges of the ungodly, so as to destroy them all, and thus to purify the land.

And he provided a first part for himself,.... That is, the portion of the land of Sihon and Og, as Jarchi rightly interprets it; which was the beginning or firstfruits of the subduing of the land that was promised; this he looked at, chose, and desired it as his inheritance, Numbers 32:1,

because there, in a portion of the lawgiver, was he seated; or in the portion and part of the inheritance of Israel was he placed by Moses the lawgiver, according to the will of God; or because there were in it palaces and towers of great personages, lawgivers, kings, and princes, well covered and strongly fortified; or here he was "hid", or "protected", i.e. their families, wives, and children, while they assisted their brethren in subduing Canaan:

and he came with the heads of the people; either "to" them, to Moses, Eleazar, and the seventy elders, and the heads of the tribes of Israel, to ask leave to have his part and portion on the other side Jordan, or "with" them, as we supply it; came with them over Jordan armed, to assist in the conquest and subduing of the land of Canaan:

he executed the justice of the Lord, and his judgments with Israel; that is, either he justly and truly fulfilled all his promises and engagements, on condition of which he was placed on the other side; or he, together with the rest of the Israelites, executed the righteous judgment of God upon the Canaanites, in the expulsion and destruction of them.

The first part; the first-fruits of the Land of Promise, the country of Sihon, which was first conquered, which he is said to provide for himself, because he desired and so obtained it of Moses, Numbers 32.

A portion of the lawgiver, i.e. of Moses, whose portion this is called, either because this part of the land beyond Jordan was the only part of the land which Moses was permitted to enter upon; or because it was given to him by Moses; whereas the portions beyond Jordan were given to the several tribes by Joshua, according to the direction of the lot.

Was he seated, Heb. hid or protected; for their wives and children were secured in their cities, whilst many of their men went over to the war in Canaan.

He came with the heads of the people, i.e. he went, or he will go, (the preter tense being put for the future, after the manner of the prophets,) to wit, to the war in Canaan, with the princes, or captains, or rulers of the people of Israel, i.e. under their command and conduct, as indeed they did; or with the first of the people; or, in the front of the people, as the Syriac renders it; for this tribe and their brethren, whose lot fell beyond Jordan, were to march, and did march, into Canaan before their brethren, as it is expressed, . And the Hebrew word rosch oft signifies the beginning or first of a thing.

He executed the justice of the Lord, and his judgments with Israel, i.e. he did or will execute the just judgment of God against the Canaanites, as the rest of the Israelites did; he will join in the war against them, as he promised to do, , and actually did, .

Gad. - "Blessed be He that enlargeth Gad: like a lioness he lieth down, and teareth the arm, yea, the crown of the head. And he chose his first-fruit territory, for there was the leader's portion kept; and he came to the heads of the people, he executed the justice of the Lord, and his rights with Israel." Just as in the blessing of Noah (Gen 9:26) the God of Shem is praised, to point out the salvation appointed by God for Shem, so here Moses praises the Lord, who enlarged Gad, i.e., who not only gave him a broad territory in the conquered kingdom of Sihon, but furnished generally an unlimited space for his development (vid., Gen 26:22), so that he might unfold his lion-like nature in conflict with his foes. On the figure of a lioness, see Gen 49:9; and on the warlike character of the Gadites, the remarks on the blessing of Jacob upon Gad (Gen 49:19). The second part of the blessing treats of the inheritance which Gad obtained from Moses at his own request beyond Jordan. ראה, with an accusative and ל, signifies to look out something for oneself (Gen 22:8; Sa1 16:17). The "first-fruit" refers here to the first portion of the land which Israel received for a possession; this is evident from the reason assigned, חלקת שׁם כּי, whilst the statement that Gad chose the hereditary possession is in harmony with Num 32:2, Num 32:6, Num 32:25., where the children of Gad are described as being at the head of the tribes, who came before Moses to ask for the conquered land as their possession. The meaning of the next clause, of which very different explanations have been given, can only be, that Gad chose such a territory for its inheritance as became a leader of the tribes. מחקק, he who determines, commands, organizes; hence both a commander and also a leader in war. It is in the latter sense that it occurs both here and in Jdg 5:14. מחקק חלקת, the field, or territory of the leader, may either be the territory appointed or assigned by the lawgiver, or the territory falling to the lot of the leader. According to the former view, Moses would be the mechokek. But the thought, that Moses appointed or assigned him his inheritance, could be no reason why Gad should choose it for himself. Consequently מחקק חלקת can only mean the possession which the mechokek chose for himself, as befitting him, or specially adapted for him. Consequently the mechokek was not Moses, but the tribe of Gad, which was so called because it unfolded such activity and bravery at the head of the tribes in connection with the conquest of the land, that it could be regarded as their leaders. This peculiar prominence on the part of the Gadites may be inferred from the fact, that they distinguished themselves above the Reubenites in the fortification of the conquered land (Num 32:34.). ספוּן, from ספן, to cover, hide, preserve, is a predicate, and construed as a noun, "a thing preserved." - On the other hand, the opinion has been very widely spread, from the time of Onkelos down to Baumgarten and Ewald, that this hemistich refers to Moses: "there is the portion of the lawgiver hidden," or "the field of the hidden leader," and that it contains an allusion to the fact that the grave of Moses was hidden in the inheritance of Gad. But this is not only at variance with the circumstance, that a prophetic allusion to the grave of Moses such as Baumgarten assumes is apparently inconceivable, from the simple fact that we cannot imagine the Gadites to have foreseen the situation of Moses' grave at the time when they selected their territory, but also with the fact that, according to Jos 13:20, the spot where this grave was situated (Deu 34:5) was not allotted to the tribe of Gad, but to that of Reuben; and lastly, with the use of the word chelkah, which does not signify a burial-ground or grave. - But although Gad chose out an inheritance for himself, he still went before his brethren, i.e., along with the rest of the tribes, into Canaan, to perform in connection with them, what the Lord demanded of His people as a right. This is the meaning of the second half of the verse. The clause, "he came to the heads of the people," does not refer to the fact that the Gadites came to Moses and the heads of the congregation, to ask for the conquered land as a possession (Num 32:2), but expressed the thought that Gad joined the heads of the people to go at the head of the tribes of Israel (comp. Jos 1:14; Jos 4:12, with Num 32:17, Num 32:21, Num 32:32), to conquer Canaan with the whole nation, and root out the Canaanites. The Gadites had promised this to Moses and the heads of the people; and this promise Moses regarded as an accomplished act, and praised in these words with prophetic foresight as having been already performed, and that not merely as one single manifestation of their obedience towards the word of the Lord, but rather as a pledge that Gad would always manifest the same disposition. "To do the righteousness of Jehovah," i.e., to do what Jehovah requires of His people as righteousness - namely, to fulfil the commandments of God, in which the righteousness of Israel was to consist (Deu 6:25). יתא, imperfect Kal for יאהת or יאתּה; see Ges. 76, 2, c., and Ewald, 142, c. "With Israel:" in fellowship with (the rest of) Israel.