Второзаконие 33:26

The conclusion of the blessing corresponds to the introduction. As Moses commenced with the glorious fact of the founding of the kingdom of Jehovah in Israel, as the firm foundation of the salvation of His people, so he also concludes with a reference to the Lord their eternal refuge, and with a congratulation of Israel which could find refuge in such a God. Deu 33:26-27 "Who is as God, a righteous nation, who rides in heaven to thy help, and in His exaltation upon the clouds. Abiding is the God of olden time, and beneath are everlasting arms: and He drives the enemy before thee, and says, Destroy." The meaning is: No other nation has a God who rules in heaven with almighty power, and is a refuge and help to his people against every foe. Jeshurun is a vocative, and the alteration of כּאל into כּאל, "as the God of Jeshurun," according to the ancient versions, is to be rejected on the simple ground that the expression "in thy help," which follows immediately afterwards, is an address to Israel. Riding upon the heaven and the clouds is a figure used to denote the unlimited omnipotence with which God rules the world out of heaven, and is the helper of His people. "In thy help," i.e., as thy helper. This God is a dwelling to His people. מענה, like the masculine מעון in Psa 90:1, and Psa 91:9, signifies "dwelling," - a genuine Mosaic figure, to which, in all probability, the houseless wandering of the people in the desert, which made them feel the full worth of a dwelling, first gave rise. The figure not only implies that God grants protection and a refuge to His people in the storms of life (Psa 91:1-2, cf. Isa 4:6), but also that He supplies His people with everything that can afford a safe abode. "The God of old," i.e., who has proved Himself to be God from the very beginn…

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 God (who had as much reason as ever any mere man had to know both), with his last breath magnifies both the God of Israel and the Israel of God. They are both incomparable in his eye; and we are sure that in this his judgment of both his eye did not wax dim. I. No God like the God of Israel. None of the gods of the nations were capable of doing that for their worshippers which Jehovah did for his: There is none like unto the God of Jeshurun, Deu 33:26. Note, When we are expecting that God 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 God is by acknowledging that there is none like him. Now, 1. This was the honour of Israel. Every nation boasted of its god; but none had such a God to boast of as Israel had. 2. It was their happiness that they were taken into covenant with such a God. Two things he takes notice of as proofs of the incontestable pre-eminence of the God of Jeshurun above all other gods: (1.) 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 any thing to do for his people he rides upon the heavens to do it; for he does it swiftly and strongly: no enem…

33:26 He rides across the heavens: Moses’ blessing of the tribes climaxes with praise to the Lord. Like a mighty warrior, God rides triumphantly through the skies on chariots of cloud (see 1:30).